T49n2039_三國遺事

大正藏第 49 冊 No. 2039 三國遺事

No. 2039

校訂三國遺事敘

三國遺事。繼金氏史記而作。收錄新羅高句麗百濟三國遺聞逸事者。高麗忠烈王時。僧一然所撰也。書凡五卷。分為九門。初無序跋。冠以三國年表。所紀神異靈妙。專主崇佛弘法。論者謂荒誕不經。不足取信。然流風遺俗。往往散見於其中。矧州縣都市。地勢沿革。歷然有徴。茍欲講三國舊事。采葑采菲。寧容遺之哉。其書以元至元大德間成。后二百餘年。迨明正德七年壬申再刊。慶州府尹李繼福跋其後云。吾東方三國。本史遺事兩本。他無所刊。而只在本府。歲久刓缺。一行可解僅四五字。因欲改刊。廣求完本。閱數歲不得焉。星州牧使權公。聞余之求。求得完本送余。蓋再刊之舉。出於繼福。而所謂完本者。亦非真完本。恐闕損寫本已。我邦所傳有二本。一在尾州德川侯。一藏男爵神田氏。並系正德再刊。文字摸棱。魯魚焉馬。率仍其舊。甚則空紙脫葉。文斷義絕。殆不可讀。於是原二家藏本。據三國史記。高麗史。東京雜記。東國通鑑。文獻備考。輿地勝覽。海東金石苑。暨漢土歷代史書。西域求法高僧傳。唐續高僧傳等。參互檢核。訂其訛舛。補其闕漏。活字印行。以公於世。至元距今六百

【現代漢語翻譯】現代漢語譯本《三國遺事》，是繼金氏《史記》之後創作的，收錄了新羅、高句麗、百濟三國的遺聞逸事。高麗忠烈王時期，僧人一然所撰寫。全書共五卷，分為九個門類。最初沒有序言和跋文，開頭是《三國年表》。書中記載的內容多為神異靈妙之事，主要目的是爲了崇尚佛教、弘揚佛法。評論者認為內容荒誕不經，不足以採信。然而，流傳下來的風俗習慣，往往散見於其中。更何況州縣都市的地勢沿革，歷歷在目，有據可查。如果想要研究三國時期的舊事，即使是採摘蕪菁和蔓菁，又怎麼能遺漏這本書呢？這本書大約在元朝至元、大德年間完成的書。二百多年後，到了明朝正德七年壬申年再次刊印。慶州府尹李繼福在書後寫跋說：『我們東方的三國，《本史》和《遺事》兩本書，其他地方都沒有刊印，只有在本府才有。時間久了，書頁殘缺，一行字能辨認的只有四五個字。因此想要重新刊印，廣泛尋求完整的版本。過了幾年也沒有找到。星州牧使權公，聽說我在尋找，就找到了完整的版本送給我。』可見這次再刊的舉動，是出自李繼福。而所謂的完整版本，也不是真正的完整版本，恐怕是缺失損壞的抄本。我們國家流傳著兩個版本，一個在尾州德川侯那裡，一個藏在男爵神田氏那裡。都是正德年間再刊的版本，文字模糊不清，錯誤很多，大多沿用了舊的錯誤。甚至有空頁脫落，文句斷裂，意義不通順，幾乎無法閱讀。於是，我參考了這兩家收藏的版本，依據《三國史記》、《高麗史》、《東京雜記》、《東國通鑑》、《文獻備考》、《輿地勝覽》、《海東金石苑》，以及中國的歷代史書、《西域求法高僧傳》、《唐續高僧傳》等，相互對照檢查，訂正其中的錯誤，補全其中的缺失，用活字印刷刊行於世。至元到現在已經六百……

【English Translation】 English version 'Samguk Yusa' (Memorabilia of the Three Kingdoms) was written following Kim's 'History of the Three Kingdoms', recording anecdotes and forgotten stories of the three kingdoms of Silla, Goguryeo, and Baekje. It was compiled by the monk Ilyeon during the reign of King Chungnyeol of Goryeo. The book consists of five volumes, divided into nine categories. Initially, it had no preface or postscript, beginning with the 'Chronological Table of the Three Kingdoms'. The content mainly records miraculous and spiritual events, with the primary purpose of venerating Buddhism and propagating the Dharma. Critics argue that the content is absurd and unreliable. However, surviving customs and traditions are often found scattered within it. Moreover, the geographical changes of counties and cities are clearly evident and verifiable. If one wishes to study the old affairs of the Three Kingdoms, even when gathering turnips and radishes, how can one afford to overlook this book? The book was likely completed during the Zhiyuan and Dade periods of the Yuan Dynasty. More than two hundred years later, it was reprinted in the Ren Shen year of the seventh year of the Zhengde era of the Ming Dynasty. The magistrate of Gyeongju Prefecture, Yi Gye-bok, wrote in the postscript: 'In our Eastern Three Kingdoms, the 'Original History' and 'Memorabilia' are the only two books of their kind, and they are not printed anywhere else but in this prefecture. Over time, the pages have become incomplete, with only four or five characters legible in a line. Therefore, I wanted to reprint it and widely sought complete versions. After several years, I could not find one. The magistrate of Seongju, Lord Kwon, heard of my search and found a complete version to send to me.' It is evident that this reprint was initiated by Yi Gye-bok. However, the so-called complete version was not truly complete, likely being a damaged and incomplete manuscript. Two versions are circulating in our country, one belonging to Lord Deokcheon of Wiju and the other kept by Baron Kanda. Both are reprints from the Zhengde era, with blurred characters and many errors, mostly retaining the old mistakes. There are even blank pages and missing leaves, with broken sentences and unintelligible meanings, making it almost unreadable. Therefore, I consulted the versions collected by these two families, based on the 'Samguk Sagi' (History of the Three Kingdoms), 'Goryeosa' (History of Goryeo), 'Donggyeong Japgi' (Miscellaneous Records of the Eastern Capital), 'Dongguk Tonggam' (Comprehensive Mirror of the Eastern Country), 'Munheon Bigo' (Reference Compilation of Documents), 'Yeojiseungnam' (Augmented Survey of the Geography of Korea), 'Hae Dong Geumseokwon' (Epigraphical Studies in Korea), as well as the historical books of China, 'Biographies of Eminent Monks Who Sought the Dharma in the Western Regions', 'Supplement to the Biographies of Eminent Monks of the Tang Dynasty', and other sources, cross-referencing and examining them, correcting the errors, and supplementing the omissions, printing it with movable type for publication to the world. It has been six hundred years from the Zhiyuan era to now...

餘年。元主忽必烈置征東省。以高麗為導。來寇於我筑紫。鎮西諸軍擊殲之。戰敗之餘。麗主至欲驅儒生充軍伍。而一然以高麗人。矻矻著書于其間。惜不使其筆當時曲折。取信於天下後世。抑三韓與我關係。邈在往世。此書所載。有間及我者。且書中插入鄉歌者。多系新羅語。鄉歌猶謂國風。新羅古言已亡。才存鄉歌十餘首。實為滄海遺珠。則匪直核新羅舊事。亦足以參我古言。考古之士。討其源而究其委。庶幾乎其有所資焉。明治三十五年壬寅九月上浣。

例言

一斯編。本無目次。今據編中標題補之。又第一卷靺鞨渤海條闕二葉。第三卷南月山條闕一葉。伯嚴寺石塔舍利條闕二葉。其他或佚標題。或脫篇名。共不可考者。姑闕疑。

一年表。首闕二葉。今不可補焉。編中文字闕失。或斷爛不能讀者。縮摹以存疑。倘以意擬定文字。則加(　)分之。其屬闕失者。以□□標識之。

一干支數字。時或有差。及行文中有誤脫。斷做紕繆者補正之。間或辯其是非於鰲頭。

一假借音通字。不敢改之。標出其由於鰲頭。避字亦然。但省畫字。如建作[肂-、]武作正則改之。建系高麗太祖諱字。武則惠宗諱字。並以其難通讀也。蘇軾云。前輩不敢妄改古書。故文字屬別體者。務存其舊形

供博古一端。然活字印刷。烏焉易訛。覽者諒焉。

三國遺事目次

年表

卷第一

紀異第一

古朝鮮　魏滿朝鮮

馬韓　二府

七十二國　樂浪國

北帶方　南帶方

靺鞨　渤海　□□□□

卞韓　百濟　辰韓

四節游宅　新羅始祖　赫居世王

第二南解王　第三弩禮王

第四脫解王　金閼智　脫解王代

延烏郎　細烏女　未鄒王　竹葉軍

奈勿王　金堤上　第十八實聖王

射琴匣　智哲老王

真興王　桃花女　鼻荊郎

天賜玉帶　善德王知幾三事

真德王　金庾信

太宗春秋公　長春郎　罷郎

卷第二

□□□□

文虎王法敏　萬波息笛

孝昭王代　竹旨郎　聖德王

水路夫人　孝成王

景德王　忠談師　表訓大德

惠恭王　元聖大王

早雪　興德王　鸚鵡

神武大王　閻長　弓巴

第四十八景文大王　處容郎　望海寺

真聖女大王　居陀知

孝恭王　景明王

景哀王　金傅大王

南扶余　前百濟　北扶余

武王　后百濟　甄萱

駕洛國記

卷第三

興法第三

【現代漢語翻譯】現代漢語譯本：僅供博學之士參考。然而活字印刷，『烏』和『焉』容易訛誤，希望讀者諒解。

《三國遺事》目錄

年表

卷第一

紀異第一

古朝鮮魏滿朝鮮

馬韓二府

七十二國樂浪國

北帶方南帶方

靺鞨渤海 □□□□

卞韓百濟辰韓

四節游宅新羅始祖赫居世王（新羅的開國君主）

第二南解王（新羅第二代君主）第三弩禮王（新羅第三代君主）

第四脫解王（新羅第四代君主）金閼智脫解王代

延烏郎細烏女未鄒王（新羅第十六代君主）竹葉軍

奈勿王（新羅第十七代君主）金堤上第十八實聖王（新羅第十八代君主）

射琴匣智哲老王

真興王（新羅第二十四代君主）桃花女鼻荊郎

天賜玉帶善德王知幾三事（善德女王預知未來的三件事）

真德王（新羅第二十八代君主）金庾信

太宗春秋公長春郎罷郎

卷第二

□□□□

文虎王法敏（文武王，新羅第三十代君主，法敏是其名）萬波息笛

孝昭王代（孝昭王時期，新羅第三十二代君主）竹旨郎聖德王（新羅第三十三代君主）

水路夫人孝成王（新羅第三十九代君主）

景德王（新羅第三十五代君主）忠談師表訓大德

惠恭王（新羅第三十六代君主）元聖大王（新羅第三十八代君主）

早雪興德王（新羅第四十二代君主）鸚鵡

神武大王（新羅第四十五代君主）閻長弓巴

第四十八景文大王（新羅第四十八代君主）處容郎望海寺

真聖女大王（新羅第五十一代君主）居陀知

孝恭王（新羅第五十二代君主）景明王（新羅第五十四代君主）

景哀王（新羅第五十五代君主）金傅大王

南扶余前百濟北扶余

武王（百濟武王）后百濟甄萱

駕洛國記

卷第三

興法第三

【English Translation】 English version: Provided for the learned to consult. However, with movable type printing, '烏 (o)' and '焉 (yeon)' are easily confused, I hope the readers will understand.

Table of Contents of the Memorabilia of the Three Kingdoms

Chronological Table

Volume 1

Record of Wonders 1

Ancient Joseon Wiman Joseon

Mahan Two Prefectures

Seventy-Two States Nangnang State

North Daifang South Daifang

Mohe Bohai □□□□

Byeonhan Baekje Jinhan

Four Seasons Residence Founder of Silla King Hyeokgeose (Founder of Silla)

Second King Namhae (Second ruler of Silla) Third King Yuri (Third ruler of Silla)

Fourth King Talhae (Fourth ruler of Silla) Kim Alji Era of King Talhae

Yeon Orang Seo Unyeo King Michu (Sixteenth ruler of Silla) Bamboo Leaf Army

King Naemul (Seventeenth ruler of Silla) Kim Jeesang Eighteenth King Silseong (Eighteenth ruler of Silla)

Zither Box Old King Jicheol

King Jinheung (Twenty-fourth ruler of Silla) Lady Do-hwa Bi-hyeong Rang

Heaven-Sent Jade Belt Three Matters of Queen Seondeok's Prescience (Three incidents where Queen Seondeok foresaw the future)

Queen Jindeok (Twenty-eighth ruler of Silla) Kim Yushin

Grand Prince Chun-chu Jangchun-rang Barang

Volume 2

□□□□

King Munmu Beopmin (King Munmu, thirtieth ruler of Silla, Beopmin is his name) Manpasikjeok

Era of King Hyoso (Era of King Hyoso, thirty-second ruler of Silla) Jukji-rang King Seongdeok (Thirty-third ruler of Silla)

Lady Suro King Hyoseong (Thirty-ninth ruler of Silla)

King Gyeongdeok (Thirty-fifth ruler of Silla) Master Chungdam Great Monk Pyohun

King Hyegong (Thirty-sixth ruler of Silla) Great King Wonseong (Thirty-eighth ruler of Silla)

Early Snow King Heungdeok (Forty-second ruler of Silla) Parrot

Great King Sinmu (Forty-fifth ruler of Silla) Yeom Jang Gungba

Forty-eighth King Gyeongmun (Forty-eighth ruler of Silla) Cheoyong-rang Manghaesa Temple

Queen Jinseong (Fifty-first ruler of Silla) Geo-taji

King Hyogong (Fifty-second ruler of Silla) King Gyeongmyeong (Fifty-fourth ruler of Silla)

King Gyeongeae (Fifty-fifth ruler of Silla) Great King Kim Bu

Southern Buyeo Former Baekje Northern Buyeo

King Mu (King Mu of Baekje) Later Baekje Gyeon Hwon

Record of the Garak Kingdom

Volume 3

Propagation of the Dharma 3

順道肇麗　難陀辟濟

阿道基羅　原宗興法　厭髑滅身

法王禁殺　寶藏奉老　普德移庵

東京興輪寺金堂十聖　迦葉佛宴座石

遼東城育王塔　金官城婆娑石塔

高麗靈塔寺　皇龍寺丈六

皇龍寺九層塔

皇龍寺鐘　芬皇寺藥師　奉德寺鐘

靈妙寺丈六

四佛山　掘佛山　萬佛山

生義寺石彌勒　興輪寺壁畫普賢

三所觀音　眾生寺　柏栗寺

敏藏寺　前後所將舍利

□□□□

彌勒仙花　未尸郎　真慈師

南白月二聖　努肹夫得　怛怛樸樸

芬皇寺千手大悲　盲兒得眼

洛山二大聖　觀音　正趣　調信

魚山佛影　臺山五萬真身

溟州五臺山寶叱徒太子傳記

臺山月精寺五類聖眾　南月山

□□□□　　　　□□□□

鍪藏寺彌陀殿　伯嚴寺石塔舍利

卷第四

義解第五

圓光西學　寶攘梨木

良志使錫　歸竺諸師

二惠同塵　慈藏定律

元曉不羈　義湘傳教

蛇福不言　真表傳簡

開東楓岳缽淵藪石記　勝詮髑髏

心地繼祖　賢瑜珈　法華嚴

卷第五

神咒第六

密本摧邪　

【現代漢語翻譯】現代漢語譯本順道肇麗：順道（Sundao），肇麗（Jollyeo）。難陀辟濟：難陀（Nanda），辟濟（Byeokje）。阿道基羅：阿道（Ado），基羅（Giro），原宗興法，厭髑滅身。法王禁殺，寶藏奉老，普德移庵。東京興輪寺金堂十聖，迦葉佛（Kasyapa Buddha）宴座石。遼東城育王塔，金官城婆娑石塔。高麗靈塔寺，皇龍寺丈六。皇龍寺九層塔。皇龍寺鐘，芬皇寺藥師（Bhaisajyaguru），奉德寺鐘。靈妙寺丈六。四佛山，掘佛山，萬佛山。生義寺石彌勒（Maitreya），興輪寺壁畫普賢（Samantabhadra）。三所觀音（Avalokitesvara），眾生寺，柏栗寺。敏藏寺，前後所將舍利（Sarira）。（缺失內容）彌勒仙花，未尸郎，真慈師。南白月二聖，努肹夫得，怛怛樸樸。芬皇寺千手大悲（Sahasrabhuja Avalokitesvara），盲兒得眼。洛山二大聖：觀音（Avalokitesvara），正趣，調信。魚山佛影，臺山五萬真身。溟州五臺山寶叱徒太子傳記。臺山月精寺五類聖眾，南月山。（缺失內容）（缺失內容）鍪藏寺彌陀殿（Amitabha），伯嚴寺石塔舍利。卷第四義解第五圓光西學，寶攘梨木。良志使錫，歸竺諸師。二惠同塵，慈藏定律。元曉不羈，義湘傳教。蛇福不言，真表傳簡。開東楓岳缽淵藪石記，勝詮髑髏。心地繼祖，賢瑜珈，法華嚴。卷第五神咒第六密本摧邪。

【English Translation】 English version Sundao Jollyeo: Sundao, Jollyeo. Nanda Byeokje: Nanda, Byeokje. Ado Giro: Ado, Giro, originally promoted the Dharma, detesting corpses and destroying the body. The Dharma King forbade killing, the Treasure Store served the elderly, and Pudeok moved the hermitage. The Ten Saints of the Golden Hall of Heungnyunsa Temple in Donggyeong, and the seated stone of Kasyapa Buddha. The Stupa of King Yu in Liaodong Fortress, and the Pagoda of Baso Stone in Geumgwan Fortress. The Yeongtap Temple in Goryeo, and the Sixteen-Foot Image of Hwangnyongsa Temple. The Nine-Story Pagoda of Hwangnyongsa Temple. The Bell of Hwangnyongsa Temple, the Bhaisajyaguru of Bunhwangsa Temple, and the Bell of Bongdeoksa Temple. The Sixteen-Foot Image of Yeongmyosa Temple. Four Buddha Mountain, Gulbul Mountain, and Manbul Mountain. The Stone Maitreya of Saenguisa Temple, and the Mural Samantabhadra of Heungnyunsa Temple. The Avalokitesvara of Samso, Jungsaengsa Temple, and Baengnyulsa Temple. Minjangsa Temple, and the Sarira brought before and after. (Missing content) Maitreya Fairy Flower, Misilang, and Master Jinji. The Two Saints of Nambaegwol, Nuhilbudeuk, and Datdatbakbak. The Thousand-Armed Avalokitesvara of Bunhwangsa Temple, and a blind child gained sight. The Two Great Saints of Naksan: Avalokitesvara, Jeongchwi, and Josin. The Buddha's Shadow of Eosan, and the Fifty Thousand True Bodies of Taesan. The Biography of Prince Bochaldo of Odaesan Mountain in Myeongju. The Five Categories of Holy Beings of Woljeongsa Temple in Taesan, and Nanyue Mountain. (Missing content) (Missing content) The Amitabha Hall of Moujangsa Temple, and the Sarira of the Stone Pagoda of Bogeomsa Temple. Volume 4 Fifth Explanation of Meaning Wongwang's Western Learning, and Bo Nyeong's Pear Wood. Venerable Ryangji's Staff, and the Masters Returning to India. The Two Wisdoms Together in the Dust, and Jajang's Vinaya. Wonhyo's Unrestrainedness, and Uisang's Propagation of Teaching. Snake Blessing's Silence, and Jinpyo's Transmission of Jian. The Stone Record of Boryeon Swamp in Gaedongpungak, and Seungquan's Skull. Mind-Ground Succession of Ancestors, Hyeonyu Yoga, and the Lotus Avatamsaka. Volume 5 Sixth Divine Mantra Secret Root Crushing Evil.

惠通降龍

明郎神印

感通第七

仙桃聖母隨喜佛事　郁面婢唸佛西升

廣德　嚴莊　憬興遇聖

真身受供　月明師兜率歌

善律還生　金現感虎

融天師彗星歌　真平王代

正秀歌救冰女

避隱第八

朗智乘雲　普賢樹　緣會逃名　文殊岾

惠現求靜　信忠掛冠

包山二聖　永才遇賊

勿稽子　迎如師　布川山　五比丘　景德王代　唸佛師

孝善第九

真定師孝善雙美　大城孝二世父母　神文王代　向得舍知割股供親　景德王代　孫順埋兒　興德王代

貧女養母　跋

三國遺事目次(終)

三國遺事王歷第一前漢宣帝　五鳳(甲子)四新羅第一赫居世　姓樸卵生年十三甲子即位理六十年俅娥伊英娥英國號徐羅伐又徐伐或斯羅或雞林之訛至脫解王時始置雞林之號　甘露(戊辰)四　黃龍(壬申) 元帝　初元(癸酉)五　永光(戊寅)五　建昭(癸未)六新羅高麗甲申筑金城第一東明王　甲申立理十九年姓高名朱蒙一作鄒蒙壇君之子成帝　建始(己丑)四　河平(癸巳)四　陽朔(丁酉)四　鴻嘉(辛丑)四　永始(乙巳)四新羅高麗百濟第二琉璃王　一作累利又□

【現代漢語翻譯】現代漢語譯本惠通降龍明郎神印感通第七仙桃聖母隨喜佛事，郁面婢唸佛西升廣德，嚴莊，憬興遇聖真身受供，月明師兜率歌善律還生，金現感虎融天師彗星歌，真平王代正秀歌救冰女避隱第八朗智乘雲，普賢樹，緣會逃名，文殊岾惠現求靜，信忠掛冠包山二聖，永才遇賊勿稽子，迎如師，布川山，五比丘，景德王代，唸佛師孝善第九真定師孝善雙美，大城孝二世父母，神文王代，向得舍知割股供親，景德王代，孫順埋兒，興德王代貧女養母，跋三國遺事目次(終) 三國遺事王歷第一前漢宣帝，五鳳(甲子)四，新羅第一赫居世(新羅第一位君主)，姓樸，卵生，年十三甲子即位，理六十年，俅娥伊英娥英國號徐羅伐，又徐伐或斯羅或雞林之訛，至脫解王時始置雞林之號甘露(戊辰)四，黃龍(壬申) 元帝，初元(癸酉)五，永光(戊寅)五，建昭(癸未)六，新羅，高麗，甲申筑金城，第一東明王(高句麗的建立者)，甲申立，理十九年，姓高名朱蒙，一作鄒蒙，壇君之子成帝，建始(己丑)四，河平(癸巳)四，陽朔(丁酉)四，鴻嘉(辛丑)四，永始(乙巳)四，新羅，高麗，百濟，第二琉璃王(高句麗第二任君主)，一作累利又□

【English Translation】 English version Huìtōng Subdues the Dragon Míngláng's Divine Seal Chapter 7: Miraculous Communication Saintly Mother of the Immortal Peach Rejoices in Buddhist Affairs; Yùmian's Maid Ascends Westward by Reciting Buddha's Name Guǎngdé, Yánzhuāng, Jǐngxīng Encounter Saints True Body Receives Offerings; Master Yuèmíng's Song of Tuṣita Heaven Virtuous Vinaya Master is Reborn; Gold Manifestation Moves a Tiger Celestial Master Róng's Comet Song; Reign of King Jīnpíng Zhèngxiù's Song Saves the Ice Maiden Chapter 8: Seclusion and Concealment Lǎngzhì Rides the Clouds; Samantabhadra Tree; Fated Meeting Escapes Fame; Mañjuśrī Peak Huìxiàn Seeks Quietude; Xìnzhōng Hangs Up His Official Hat Two Saints of Mount Bāo; Yǒngcái Encounters a Thief Wùjīzi, Welcoming Master Rú, Mount Bùchuān, Five Bhikkhus, Reign of King Jǐngdé, Recitation Master Chapter 9: Filial Piety and Goodness Master Zhēndìng's Filial Piety and Goodness are Both Beautiful; Great City's Filial Piety to Two Generations of Parents; Reign of King Shénwén; Xiàngdé Shězhī Cuts Flesh to Nourish Parents; Reign of King Jǐngdé; Sūnsùn Buries His Child; Reign of King Xīngdé Poor Woman Raises Her Mother; Postscript Table of Contents of the Memorabilia of the Three Kingdoms (End) Memorabilia of the Three Kingdoms, Royal Annals, Volume 1: Former Hàn Dynasty, Emperor Xuān, Five Phoenixes (Jiǎzǐ) 4th year, Silla First King Hègeose (first monarch of Silla), surname Pǔ, born from an egg, ascended the throne at the age of thirteen Jiǎzǐ, reigned for sixty years, Qiú'é Yīng'é Yīngguó, named Seorabeol, also Seobeol or Silla or Gyerim, until the reign of King Talhae when the name Gyerim was first established. Gānlù (Wùchén) 4th year, Yellow Dragon (Rénshēn) Emperor Yuán, Chūyuán (Guǐyǒu) 5th year, Yǒngguāng (Wùyín) 5th year, Jiànzhāo (Guǐwèi) 6th year, Silla, Goguryeo, Jiǎshēn Built Geumseong Fortress, First King Dongmyeong (founder of Goguryeo), Jiǎshēn established, reigned for nineteen years, surname Gāo, given name Zhūmēng, also written Zōuméng, son of Dangun Emperor Chéng, Jiànshǐ (Jǐchǒu) 4th year, Hépíng (Guǐsì) 4th year, Yángshuò (Dīngyǒu) 4th year, Hóngjiā (Xīnchǒu) 4th year, Yǒngshǐ (Yǐsì) 4th year, Silla, Goguryeo, Baekje, Second King Yuri (second monarch of Goguryeo), also written Lèilì and □

留東明子立壬寅理三十六年姓解氏第一溫祚王　東明第三子圭第二癸卯立在位四十五都慰禮城一云蛇川今稷山　元延(乙酉)四哀帝二哀帝　建平(乙卯)四丙辰移都漢山今廣州　元壽(己未)二平帝　元始(辛酉)七第二南解次次雄　父赫居世母閼英姓樸氏妃云帝夫人甲子立理二十年此王位亦云居西干孺子　初始(戊辰)二癸亥(移都國內城亦云不而城) 新室　建國(己巳)五　天鳳(甲戌)六第三大虎神王　名無恤一作味留姓解氏琉璃王第三子戊寅立理二十六年　地鳳(庚辰)三第三弩禮　一作弩尼叱今父南解母云帝妃辭要王之女金氏甲申立理三十三年尼叱今或作尼師今　更始(癸未)二後漢虎帝　建虎(乙酉)三十一新羅高麗百濟駕洛國一作伽耶今金州第四閔中王　名邑朱姓解氏大虎之子甲辰立理四年　第五慕本王　閔中之兄名愛　一作憂戊申立理五年　第六國祖王　名宮亦云大祖王癸丑立理九十三年後漢傳云初生開目能視后遜位子母弟次大王第二多婁王　溫祚第二子戊子立理四十九年首露王　壬寅三月卵生是月即位理一百五十八年因金卵而生故姓金氏開皇曆載　中元(丙辰)二第四脫解　一作吐解尼叱今昔氏父琓夏國含達婆王一作

【現代漢語翻譯】現代漢語譯本：留東明子立壬寅，在位三十六年，姓解氏。第一代溫祚王（Onjo）：東明（Dongmyeong）的第三個兒子。圭（Gyu）第二，癸卯年即位，在位四十五年，都城在慰禮城（Wiryeseong），一說蛇川（Seocheon），即今天的稷山（Jiksan）。元延（Yuanyan，乙酉年）四年，哀帝二年。哀帝建平（Jianping，乙卯年）四年，丙辰年遷都漢山（Hansan），即今天的廣州（Gwangju）。元壽（Yuanshou，己未年）二年，平帝元始（Yuanshi，辛酉年）七年。第二代南解次次雄（Namhae Chachaung）：父親是赫居世（Hyeokgeose），母親是閼英（Aryeong），姓樸氏。妃子是云帝夫人。甲子年即位，在位二十年。這位王的王位也稱為居西干（Geoseogan）。孺子初始（Chushi，戊辰年）二年，癸亥年（遷都國內城，也叫不而城）。新室建國（Jianguo，己巳年）五年，天鳳（Tianfeng，甲戌年）六年。第三代大虎神王（Daeheo Sinwang）：名無恤（Muhyul），一作味留（Miru），姓解氏。琉璃王（Yuri）的第三個兒子，戊寅年即位，在位二十六年。地鳳（Difeng，庚辰年）三年。第三代弩禮（Nure），一作弩尼叱（Nunihe），現在稱父南解（Bunamhae），母親是云帝（Undae），妃子是辭要王（Sayowang）的女兒金氏。甲申年即位，在位三十三年。尼叱（Nihe）現在有時寫作尼師今（Nisageum）。更始（Gengshi，癸未年）二年。後漢虎帝建虎（Jianhu，乙酉年）三十一年。新羅（Silla）、高麗（Goguryeo）、百濟（Baekje）、駕洛國（Garakguk），一作伽耶（Gaya），即今天的金州（Gimju）。第四代閔中王（Minjung）：名邑朱（Eupju），姓解氏。大虎（Daeheo）的兒子，甲辰年即位，在位四年。第五代慕本王（Mobon）：閔中（Minjung）的哥哥，名愛（Ae），一作憂（U）。戊申年即位，在位五年。第六代國祖王（Gukjo）：名宮（Gung），也叫大祖王（Daejo）。癸丑年即位，在位九十三年。《後漢傳》記載，初生時睜開眼睛就能看見東西，後來遜位給兒子母弟次大王（Chadae）。第二代多婁王（Daro）：溫祚（Onjo）的第二個兒子，戊子年即位，在位四十九年。首露王（Suro）：壬寅年三月從卵中出生，當月即位，在位一百五十八年。因為從金卵中出生，所以姓金氏。《開皇曆》記載。中元（Zhongyuan，丙辰年）二年。第四代脫解（Talhae），一作吐解尼叱今（Tohae Nisageum），昔氏。父親是琓夏國（Wanha-guk）的含達婆王（Hamdarpawang），一作……

【English Translation】 English version: In the year Im-in, Ryu Dong-myeong's son ascended the throne and reigned for 36 years; his surname was Hae. First King Onjo (溫祚王): the third son of Dongmyeong (東明). Gyu (圭) the second, ascended the throne in the year Gye-myo and reigned for 45 years. The capital was in Wiryeseong (慰禮城), also known as Seocheon (蛇川), which is present-day Jiksan (稷山). In the 4th year of Yuanyan (元延, the year Eul-yu), the 2nd year of Emperor Ai. In the 4th year of Jianping (建平, the year Eul-myo) of Emperor Ai, in the year Byeong-jin, the capital was moved to Hansan (漢山), which is present-day Gwangju (廣州). In the 2nd year of Yuanshou (元壽, the year Gi-mi), the 7th year of Yuanshi (元始, the year Sin-yu) of Emperor Ping. Second Namhae Chachaung (南解次次雄): His father was Hyeokgeose (赫居世), and his mother was Aryeong (閼英); his surname was Park. His consort was Lady Undae. He ascended the throne in the year Gap-ja and reigned for 20 years. This king's title was also called Geoseogan (居西干). In the 2nd year of Chushi (初始, the year Mu-jin) of Ruzi, in the year Gye-hae (the capital was moved to Gungnae-seong, also known as Bureo-seong). In the 5th year of Jianguo (建國, the year Gi-sa) of Xinshi, the 6th year of Tianfeng (天鳳, the year Gap-sul). Third King Daeheo Sinwang (大虎神王): His name was Muhyul (無恤), also known as Miru (味留); his surname was Hae. He was the third son of King Yuri (琉璃王). He ascended the throne in the year Mu-in and reigned for 26 years. In the 3rd year of Difeng (地鳳, the year Gyeong-jin). Third Nure (弩禮), also known as Nunihe (弩尼叱), now called Bunamhae (父南解). His mother was Undae (云帝), and his consort was Lady Kim, the daughter of King Sayowang (辭要王). He ascended the throne in the year Gap-sin and reigned for 33 years. Nihe (尼叱) is sometimes written as Nisageum (尼師今) now. In the 2nd year of Gengshi (更始, the year Gye-mi). In the 31st year of Jianhu (建虎, the year Eul-yu) of Emperor Hu of Later Han. Silla (新羅), Goguryeo (高麗), Baekje (百濟), Garakguk (駕洛國), also known as Gaya (伽耶), which is present-day Gimju (金州). Fourth King Minjung (閔中王): His name was Eupju (邑朱); his surname was Hae. He was the son of Daeheo (大虎). He ascended the throne in the year Gap-jin and reigned for 4 years. Fifth King Mobon (慕本王): The elder brother of Minjung (閔中), his name was Ae (愛), also known as U (憂). He ascended the throne in the year Mu-sin and reigned for 5 years. Sixth King Gukjo (國祖王): His name was Gung (宮), also known as Daejo (大祖王). He ascended the throne in the year Gye-chuk and reigned for 93 years. The 'History of Later Han' records that he was born with his eyes open and could see. Later, he abdicated the throne to his son, Chadae (次大王). Second King Daro (多婁王): The second son of Onjo (溫祚). He ascended the throne in the year Mu-ja and reigned for 49 years. King Suro (首露王): Born from an egg in the third month of the year Im-in. He ascended the throne in the same month and reigned for 158 years. Because he was born from a golden egg, his surname was Kim. Recorded in the 'Kaihuang Calendar'. In the 2nd year of Zhongyuan (中元, the year Byeong-jin). Fourth Talhae (脫解), also known as Tohae Nisageum (吐解尼叱今), of the Seok clan. His father was King Hamdarpawang (含達婆王) of Wanha-guk (琓夏國), also known as...

花夏國王母積女國王之女妃南解王之女阿老夫人丁巳立理二十三年王崩水葬末□疏井丘中塑骨安東嶽今東嶽大王明帝　永年(戊午)十八章帝　建初(丙子)八第五婆娑尼叱今　姓樸氏父弩禮王母辭要王之女妃史肖夫人庚辰立理十二年第三己婁王　多婁子丁丑立理五十五年　元和(甲申)三　章和(丁亥)二和帝　永元(己丑)十七殤帝　元興(乙巳) 安帝　延平(丙午)　永初(丁未)七第六祇磨尼叱今　一作祇味姓樸氏父婆娑母史肖夫人妃磨帝國王之女□禮夫人一作愛禮金氏壬子立理二十三年是王代滅音質國今安康及押梁國今□山　元初(甲寅)六　永寧(庚申)　建光(辛酉)　延光(壬戌)四順帝　永建(丙寅)六第七逸聖尼叱今　父弩禮王之兄或云祇磨王妃□禮夫人日知葛文王之父□□禮夫人祇磨王之女母伊刊生夫人或云□□王夫人樸氏甲戌立理二十年第四蓋婁王　巳婁子戊辰立理三十八年　陽嘉(壬申)四　永和(丙子)六　漢安(壬午)二　建康(甲申) 沖帝　永嘉(乙酉) 帝　本初(丙戌) 第七次大王　名遂國祖王母弟丙戌立理十九年桓帝　建和(丁亥)三　和平(庚寅)　元嘉(辛卯)二　永興(癸巳)二第八阿達羅尼叱今

【現代漢語翻譯】現代漢語譯本花夏國王母積女國王之女妃南解王之女阿老夫人丁巳年即位，治理國家二十三年後去世，採用水葬的方式，葬于末□疏井丘中，塑骨安放在東嶽，也就是現在的東嶽大王。明帝永平(戊午年)十八年章帝建初(丙子年)八年第五代婆娑尼叱今（Pasani Nichigeum）（姓樸氏，父親是弩禮王（Nurei Wang），母親是辭要王（Sayo Wang）的女兒，妃子是史肖夫人（Saiso Buin）），庚辰年即位，治理國家十二年。第三代己婁王（Gireo Wang）（多婁（Daro）的兒子），丁丑年即位，治理國家五十五年。元和(甲申年)三年章和(丁亥年)二年和帝永元(己丑年)十七年殤帝元興(乙巳年) 安帝延平(丙午年) 永初(丁未年)七年第六代祇磨尼叱今（Jima Nichigeum）（一作祇味，姓樸氏，父親是婆娑（Pasa），母親是史肖夫人（Saiso Buin），妃子是磨帝國王（Maguk Gukwang）的女兒□禮夫人（□rye Buin），一禮金氏（Ilrye Gimssi）），壬子年即位，治理國家二十三年，是王在位期間滅掉了音質國（Eumjil Guk），也就是現在的安康（Ankang）和押梁國（Apgang Guk），也就是現在的□山（□san）。元初(甲寅年)六年永寧(庚申年) 建光(辛酉年) 延光(壬戌年)四年順帝永建(丙寅年)六年第七代逸聖尼叱今（Ilseong Nichigeum）（父親是弩禮王（Nurei Wang）的哥哥，或者說是祇磨王（Jima Wang），妃子是□禮夫人（□rye Buin），日知葛文王（Ilji Galmunwang）的父親□□禮夫人（□□rye Buin），祇磨王（Jima Wang）的女兒，母親是伊刊生夫人（Igan Saeng Buin），或者說是□□王夫人（□□ Wang Buin）樸氏），甲戌年即位，治理國家二十年。第四代蓋婁王（Gae Ru Wang）（己婁（Gireo）的兒子），戊辰年即位，治理國家三十八年。陽嘉(壬申年)四年永和(丙子年)六年漢安(壬午年)二年建康(甲申年) 沖帝永嘉(乙酉年) 帝本初(丙戌年) 第七次大王（Cha Dae Wang）（名遂國（Suiguk），祖王（Jo Wang）的弟弟），丙戌年即位，治理國家十九年。桓帝建和(丁亥年)三年和平(庚寅年) 元嘉(辛卯年)二年永興(癸巳年)二年第八代阿達羅尼叱今（Adalla Nichigeum）

【English Translation】 English version Queen Mother Jeoknyeo, daughter of King Hwa Xia, daughter of Queen Mother Jeoknyeo, and wife of King Namhae, Lady Aro, ascended the throne in the year of Ding Si. After ruling the country for 23 years, she passed away and was cremated in the well hill of Mal □ So. Her sculpted bones were enshrined in Dongyue, which is now the Great King of Dongyue. Emperor Ming, Yongping (Year Wu Wu), 18th year. Emperor Zhang, Jianchu (Year Bing Zi), 8th year. The 5th generation, Pasani Nichigeum (surname Park, father was King Nurei, mother was the daughter of King Sayo, wife was Lady Saiso), ascended the throne in the year of Geng Chen and ruled the country for 12 years. The 3rd King Gireo (son of Daro), ascended the throne in the year of Ding Chou and ruled the country for 55 years. Yuanhe (Year Jia Shen), 3rd year. Zhanghe (Year Ding Hai), 2nd year. Emperor He, Yongyuan (Year Ji Chou), 17th year. Emperor Shang, Yuanxing (Year Yi Si). Emperor An, Yanping (Year Bing Wu), Yongchu (Year Ding Wei), 7th year. The 6th generation, Jima Nichigeum (also written as Jima, surname Park, father was Pasa, mother was Lady Saiso, wife was Lady □rye, daughter of the King of Maguk, Il**rye Gimssi), ascended the throne in the year of Ren Zi and ruled the country for 23 years. During his reign, he conquered Eumjil Guk, which is now Ankang, and Apgang Guk, which is now □san. Yuanchu (Year Jia Yin), 6th year. Yongning (Year Geng Shen). Jianguang (Year Xin You). Yanguang (Year Ren Xu), 4th year. Emperor Shun, Yongjian (Year Bing Yin), 6th year. The 7th generation, Ilseong Nichigeum (father was the brother of King Nurei, or King Jima, wife was Lady □rye, father of Ilji Galmunwang, Lady □□rye, daughter of King Jima, mother was Lady Igan Saeng, or Lady □□ Wang, surname Park), ascended the throne in the year of Jia Xu and ruled the country for 20 years. The 4th King Gae Ru (son of Gireo), ascended the throne in the year of Wu Chen and ruled the country for 38 years. Yangjia (Year Ren Shen), 4th year. Yonghe (Year Bing Zi), 6th year. Hanan (Year Ren Wu), 2nd year. Jiankang (Year Jia Shen). Emperor Chong, Yongjia (Year Yi You). Emperor, Benchu (Year Bing Xu). The 7th Great King Cha Dae (named Suiguk, younger brother of King Jo), ascended the throne in the year of Bing Xu and ruled the country for 19 years. Emperor Huan, Jianhe (Year Ding Hai), 3rd year. Heping (Year Geng Yin). Yuanjia (Year Xin Mao), 2nd year. Yongxing (Year Gui Si), 2nd year. The 8th generation, Adalla Nichigeum.

永壽(乙未)三乙巳國祖王年百十九歲兄二王俱見弒于新王　延熹(戊戌)九又與倭國梖嶺第八新大王　名伯固一作伯句乙巳立理十四年第五肖古王　一作素古蓋婁子丙午立理五十年　永康(丁未) 立峴個彌勒大院東嶺是也靈帝　建寧(戊申)四　熹平(壬子)六　光和(戊午)六第九故國川王　名男虎或云夷謨己未立理廿年國川亦曰國壞乃葬地名　中平(甲子)五第九伐休尼叱今洪農又獻帝　永漢(己巳)　初平(庚午)四　興平(甲戌)二　建安(丙子) 第十奈解尼叱今第十山上王第六仇首王　一作貴須肖古之子甲午立理二十年第二居登王　首露子母許皇后己卯立理五十五年姓金氏曹魏文帝　黃初(庚子)七明帝　大和(丁未)六第十一助賁尼叱今第十一東川王　青龍(癸丑)四第七沙泮王　一作沙□□□□仇首之子立即廢　景初(丁巳)三齊王　正始(庚申)九第十二理解尼叱今　一作詀解王昔氏助賁王之同母弟也丁卯立理十五年始與高麗通聘第八古爾王　肖故之母弟甲寅立理五十二年　嘉平(己巳)五第十二中川王高貴鄉公　正元(甲戌)二　甘露(丙子)四第三麻品王　父

【現代漢語翻譯】現代漢語譯本：永壽（乙未年）三年，乙巳年，國祖王一百一十九歲，他的兩個哥哥都被新王殺害。延熹（戊戌年）九年，又與倭國梖嶺（地名）交往。第八任新大王，名叫伯固（一作伯句），乙巳年即位，在位十四年。第五任肖古王（一作素古），蓋婁的兒子，丙午年即位，在位五十年。永康（丁未年），建立峴個彌勒大院，就在東嶺。靈帝，建寧（戊申年）四年，熹平（壬子年）六年，光和（戊午年）六年。第九任故國川王，名叫男虎，或說夷謨，己未年即位，在位二十年。國川也叫國壞，是埋葬的地方的名字。中平（甲子年）五年，第九任伐休尼叱今（人名）。洪農又有獻帝，永漢（己巳年），初平（庚午年）四年，興平（甲戌年）二年，建安（丙子年）。第十任奈解尼叱今（人名）。第十任山上王。第六任仇首王（一作貴須），肖古的兒子，甲午年即位，在位二十年。第二任居登王，首露的兒子，母親是許皇后，己卯年即位，在位五十五年，姓金氏。曹魏文帝，黃初（庚子年）七年。明帝，大和（丁未年）六年。第十一任助賁尼叱今（人名）。第十一任東川王。青龍（癸丑年）四年。第七任沙泮王（一作沙□□□□），仇首的兒子，即位后立即被廢黜。景初（丁巳年）三年。齊王，正始（庚申年）九年。第十二任理解尼叱今（一作詀解王），昔氏，助賁王的同母弟弟，丁卯年即位，在位十五年，開始與高麗通婚。第八任古爾王，肖故的母親的弟弟，甲寅年即位，在位五十二年。嘉平（己巳年）五年。第十二任中川王。高貴鄉公，正元（甲戌年）二年，甘露（丙子年）四年。第三任麻品王，父親

【English Translation】 English version: In the 3rd year of Yongshou (Yiwei year), in the Yisi year, King Guojuo was 119 years old, and his two elder brothers were both killed by the new king. In the 9th year of Yanxi (Wuxu year), there was also contact with the Wa kingdom's Beiling (place name). The 8th new great king, named Bogu (also known as Boju), ascended the throne in the Yisi year and reigned for 14 years. The 5th King Shōko (also known as Sogo), son of Gyeru, ascended the throne in the Bingwu year and reigned for 50 years. In the Yongkang (Dingwei year), the Hyeonga Mireuk Great Temple was built, located on the East Ridge. Emperor Ling, 4th year of Jianning (Wushen year), 6th year of Xiping (Renzi year), 6th year of Guanghe (Wuwu year). The 9th King Gogukcheon, named Nammu, or Yimo, ascended the throne in the Jiwei year and reigned for 20 years. Gogukcheon is also called Gukhoe, which is the name of the burial place. In the 5th year of Zhongping (Jiazi year), the 9th Beolhyu Nichigeum (personal name). Hongnong also had Emperor Xian, Yonghan (Jisi year), 4th year of Chuping (Gengwu year), 2nd year of Xingping (Jiaxu year), Jian'an (Bingzi year). The 10th Naehae Nichigeum (personal name). The 10th King Sansang. The 6th King Chusu (also known as Gwisu), son of Shōko, ascended the throne in the Jiawu year and reigned for 20 years. The 2nd King Geodeung, son of Suro, his mother was Queen Heo, ascended the throne in the Jimao year and reigned for 55 years, with the surname Kim. Emperor Wen of Cao Wei, 7th year of Huangchu (Gengzi year). Emperor Ming, 6th year of Taihe (Dingwei year). The 11th Jobun Nichigeum (personal name). The 11th King Dongcheon. 4th year of Qinglong (Guichou year). The 7th Sapan King (also written as Sa□□□□), son of Chusu, was deposed immediately after ascending the throne. 3rd year of Jingchu (Dingsi year). King Qi, 9th year of Zhengshi (Gengshen year). The 12th Iseum Nichigeum (also known as Jeomhae King), of the Seok clan, younger brother of Jobun King by the same mother, ascended the throne in the Dingmao year and reigned for 15 years, and began to exchange envoys with Goguryeo. The 8th King Gureu, younger brother of Shōko's mother, ascended the throne in the Jiayin year and reigned for 52 years. 5th year of Jiaping (Jisi year). The 12th King Jungcheon. Duke Gaogui Township, 2nd year of Zhengyuan (Jiaxu year), 4th year of Ganlu (Bingzi year). The 3rd King Mapum, father

居登王母泉府卿申輔之女言今貞夫人己卯立理三十二年陳留王　景元(庚辰)四第十三未鄒尼叱今　一作味照又未祖又未召姓金氏始立父仇道葛文王母生乎一作述禮夫人伊非葛文王之女樸氏妃諸賁王之女光明娘壬午立理二十二年西晉虎帝　泰始(乙酉)十第十三西川王　名藥盧又若友庚寅立理二十年　咸寧(乙未)五　大康(庚子)十一第十四儒禮尼叱今　一作世里智王昔氏父諸賁母□召夫人樸氏甲辰立治十五年補筑月城第九責稽王　古爾子一作責替誤丙午立治十二年惠帝　元康(辛亥)九第十四烽上王　雉葛王名相夫壬子立治八年　永寧(辛酉) 第十五基臨尼叱今　一作基立王昔氏諸賁王之第二子也母阿爾夫人戊午立治二十年第十汾西王　責稽子戊午立治六年第四居叱彌王　一作今勿父麻品母好仇辛亥立治五十五年　大安(壬戌)二第十五美川王　一云妙禳名乙弗又瀀弗庚申立理三十一年　永興(甲子)二第十一比流王　仇者第二子　沙泮之弟也甲子立治四十年　光熙(丙寅) 丁卯年是國號曰新羅新者德業日新羅者網羅四方之民云或系智證法興之世懷帝　永嘉(丁卯)六第十六乞解尼叱今　昔氏父于老音角干即察解王第二

子也庚午立治十六年是王代百濟兵始來侵愍帝　建興(癸酉)四東晉中宗　建虎(丁丑)　大興(戊寅)四明帝　永昌(壬午)　大寧(癸未)三顯宗　咸和(丙戌)九己丑始筑碧骨堤周□萬七千二十六步□□百六十六步水田一萬四千七十第十六國原王　名釗又斯由或雲岡上□辛卯立理四十年甲午增筑平壤城壬寅八月移都安市城即丸都城　咸康(乙未)八康帝　建元(癸卯)二第十二契王　汾西元子甲辰立理二年孝宗　永和(乙巳)十二第十七奈勿麻立干　一作□王金氏父仇道葛文王一作未召王之弟未仇角干母休禮夫人金氏丙辰立理四十六年陵在占星臺西南第十三近肖古王　比流第二子丙午立理二十九年第五伊品王　父居叱彌母阿志丙午立理六十年　昇平(丁巳)五哀帝　隆和(壬戌)　興寧(癸亥)三廢帝　大和(丙寅)五簡文帝　咸安(辛未)二第十七小獸林王　名丘夫辛未立理十三年辛未移都北浦山烈宗　寧康(癸酉)三第十四近仇首王　近肖古之子也乙亥立理九年　大元(丙子)二十一第十八國壤王　名伊速又于只支甲申立治八年第十五枕流王　近仇首子甲申立理二年安帝　隆安(丁酉)五第十九廣開王　名談德

【現代漢語翻譯】現代漢語譯本：庚午年，子也（可能是人名或地名）開始治理，在位的第十六年，正值王（可能是指君主）的時代，百濟的軍隊開始來侵犯。愍帝（Emperor Min）建興四年（癸酉年）。東晉中宗（Emperor Zhong of the Eastern Jin Dynasty）建虎（丁丑年），大興（戊寅年）四年。明帝（Emperor Ming）永昌（壬午年），大寧（癸未年）三年。顯宗（Emperor Xian）咸和（丙戌年）九年。己丑年開始修築碧骨堤，堤的周長為□萬七千二十六步，□□百六十六步，水田一萬四千七十。第十六國原王（Sixteenth King Gukwon），名釗（Jo），又名斯由（Siyou），或者叫做岡上（Gangsang），辛卯年即位，治理四十年。甲午年增筑平壤城，壬寅年八月遷都到安市城，也就是丸都城。咸康（乙未年）八年。康帝（Emperor Kang）建元（癸卯年）二年。第十二契王（Twelfth King Gye），汾西（Bunseo）的元子（長子），甲辰年即位，治理二年。孝宗（Emperor Xiao）永和（乙巳年）十二年。第十七奈勿麻立干（Seventeenth King Naemul Maripgan），一作□王，金氏（Kim clan），父親是仇道葛文王（Chudo Galmunwang），一作未召王（Mijo），是未仇角干（Michu Gaggan）的弟弟，母親是休禮夫人（Hyulle Lady），金氏。丙辰年即位，治理四十六年，陵墓在占星臺（Cheomseongdae）西南。第十三近肖古王（Thirteenth King Geunchogo），比流（Biryu）的第二個兒子，丙午年即位，治理二十九年。第五伊品王（Fifth King Ipump），父親是居叱彌（Geochilmi），母親是阿志（Aji），丙午年即位，治理六十年。昇平（丁巳年）五年。哀帝（Emperor Ai）隆和（壬戌年），興寧（癸亥年）三年。廢帝（Deposed Emperor）大和（丙寅年）五年。簡文帝（Emperor Jianwen）咸安（辛未年）二年。第十七小獸林王（Seventeenth King Sosurim），名丘夫（Gubu），辛未年即位，治理十三年。辛未年遷都到北浦山（Bukpusa）。烈宗（Emperor Lie）寧康（癸酉年）三年。第十四近仇首王（Fourteenth King Geunchogesu），是近肖古王（Geunchogo）的兒子，乙亥年即位，治理九年。大元（丙子年）二十一年。第十八國壤王（Eighteenth King Gogukyang），名伊速（Isul），又名于只支（Ujiji），甲申年即位，治理八年。第十五枕流王（Fifteenth King Chimnyu），是近仇首王（Geunchogesu）的兒子，甲申年即位，治理二年。安帝（Emperor An）隆安（丁酉年）五年。第十九廣開王（Nineteenth King Gwanggaeto），名談德（Damdeok）。

【English Translation】 English version: In the year of Gyeong-o, Ziye (possibly a person's name or place name) began to govern. In the sixteenth year of his reign, during the era of the King (possibly referring to a monarch), the Baekje army began to invade. Emperor Min, Jianxing 4th year (Guiyou year). Emperor Zhong of the Eastern Jin Dynasty, Jianhu (Dingchou year), Daxing (Wuyin year) 4th year. Emperor Ming, Yongchang (Renwu year), Daning (Guiwei year) 3rd year. Emperor Xian, Xianhe (Bingxu year) 9th year. In the year of Jichou, the Bigol Dike was first built, with a circumference of □ ten thousand seven thousand and twenty-six steps, □□ hundred and sixty-six steps, and fourteen thousand and seventy rice paddies. Sixteenth King Gukwon, named Jo, also known as Siyou, or Gangsang, ascended the throne in the year of Xinmao and ruled for forty years. In the year of Jiawu, Pyongyang Fortress was expanded, and in August of the year of Renyin, the capital was moved to Ansi Fortress, which is also known as Wandu Fortress. Xiankang (Yiwei year) 8th year. Emperor Kang, Jianyuan (Guimao year) 2nd year. Twelfth King Gye, the eldest son of Bunseo, ascended the throne in the year of Jiachen and ruled for two years. Emperor Xiao, Yonghe (Yisi year) 12th year. Seventeenth King Naemul Maripgan, also written as □ King, of the Kim clan, father was Chudo Galmunwang, also written as Mijo, the younger brother of Michu Gaggan, mother was Lady Hyulle, of the Kim clan. Ascended the throne in the year of Bingchen and ruled for forty-six years. His tomb is located southwest of Cheomseongdae (astronomical observatory). Thirteenth King Geunchogo, the second son of Biryu, ascended the throne in the year of Bingwu and ruled for twenty-nine years. Fifth King Ipump, father was Geochilmi, mother was Aji, ascended the throne in the year of Bingwu and ruled for sixty years. Shengping (Dingsi year) 5th year. Emperor Ai, Longhe (Renxu year), Xingning (Guihai year) 3rd year. Deposed Emperor, Dahe (Bingyin year) 5th year. Emperor Jianwen, Xian'an (Xinwei year) 2nd year. Seventeenth King Sosurim, named Gubu, ascended the throne in the year of Xinwei and ruled for thirteen years. In the year of Xinwei, the capital was moved to Bukpusa (North Pusa Mountain). Emperor Lie, Ningkang (Guiyou year) 3rd year. Fourteenth King Geunchogesu, the son of King Geunchogo, ascended the throne in the year of Yihai and ruled for nine years. Dayuan (Bingzi year) 21st year. Eighteenth King Gogukyang, named Isul, also known as Ujiji, ascended the throne in the year of Jiashen and ruled for eight years. Fifteenth King Chimnyu, the son of King Geunchogesu, ascended the throne in the year of Jiashen and ruled for two years. Emperor An, Long'an (Dingyou year) 5th year. Nineteenth King Gwanggaeto, named Damdeok.

壬辰立治二十一年第十六辰斯王　枕流王弟乙酉立治七年第十七阿莘王　一作河芳辰斯子壬辰立治十三年　元興(壬寅)三第十八實聖麻立干　一作實主王又寶金王父未鄒王弟大西知角干母禮生夫人昔氏登也阿干□也妃阿留夫人壬寅立治十五王即鴟述之父第十八腆支王　一作真支王名映阿莘子乙巳立治十五年　義熙(乙巳)十四第十九訥祇麻立干　一作內只王金氏父奈勿王母內禮希夫人金氏未鄒王女丁巳立治四十一年第二十長壽王　名臣連癸丑立治七十九年第六坐知王　一云金吐王父伊品母貞信丁未立治十四年恭帝　元熙(己未) 宋武帝　永初(庚申)三第十九久爾辛王　腆支子庚申立治七年第七吹希王　一云金喜父坐知王母福辛酉立治三十年小帝　景平(癸亥) 文帝　元嘉(甲子)二十九丁卯移都平壤城世祖　大初(癸巳) 第二十毗有王　久爾辛子丁卯立治二十八年第八铚知王　一云金铚□□希母仁德辛卯立治三十六年　孝建(甲午)三　大明(丁酉)八第二十慈悲麻立干　金氏父訥祇母阿老夫人一作次老夫人實聖王之女戊戌立治二十一年妃巴胡葛文王女一作□叱希角幹一作□□角乾女第二十一蓋鹵王　一云近蓋鹵王名慶司乙未立治二十年

【現代漢語翻譯】現代漢語譯本壬辰年，辰斯王（Cheonsu Wang）即位，在位二十一年。枕流王（Chimnyu Wang）之弟乙酉年即位，在位七年。第十七代阿莘王（Asin Wang），一說河芳，辰斯王之子，壬辰年即位，在位十三年。元興三年（壬寅年），第十八代實聖麻立干（Silsung Maripgan），一說實主王，又名寶金王，父為未鄒王（Misaheo Wang）之弟大西知角干（Daeseoji Kakgan），母為禮生夫人（Lyesaeng Buin），昔氏（Seok clan），登也阿干（Deungya Agan）□也，妃子為阿留夫人（Aryu Buin），壬寅年即位，在位十五年，即鴟述（Chilsul）之父。第十八代腆支王（Jeonji Wang），一說真支王，名映，阿莘王之子，乙巳年即位，在位十五年。義熙十四年（乙巳年），第十九代訥祇麻立干（Nulji Maripgan），一說內只王，金氏（Kim clan），父為奈勿王（Naemul Wang），母為內禮希夫人（Naerye Heui Buin），金氏，未鄒王之女，丁巳年即位，在位四十一年。第二十代長壽王（Jangsu Wang），名臣連，癸丑年即位，在位七十九年。第六代坐知王（Jaji Wang），一說金吐王，父為伊品（Ipeum），母為貞信（Jeongsin），丁未年即位，在位十四年。恭帝，元熙（己未年）。宋武帝，永初三年（庚申年），第十九代久爾辛王（Guilsin Wang），腆支之子，庚申年即位，在位七年。第七代吹希王（Bui Wang），一說金喜，父為坐知王，母為福辛（Boksin），辛酉年即位，在位三十年。小帝，景平（癸亥年）。文帝，元嘉二十九年（甲子年），丁卯年遷都平壤城。世祖，大初（癸巳年）。第二十代毗有王（Biyu Wang），久爾辛之子，丁卯年即位，在位二十八年。第八代铚知王（Jijeung Wang），一說金铚□□希，母為仁德（Indeok），辛卯年即位，在位三十六年。孝建三年（甲午年），大明八年（丁酉年）。第二十代慈悲麻立干（Jabi Maripgan），金氏，父為訥祇，母為阿老夫人（Aro Buin），一作次老夫人，實聖王之女，戊戌年即位，在位二十一年，妃子為巴胡葛文王（Bahugeobun Wang）之女，一作□叱希角干，一作□□角干之女。第二十一代蓋鹵王（Gaero Wang），一說近蓋鹵王，名慶司，乙未年即位，在位二十年。

【English Translation】 English version In the year of Imjin, King Cheonsu (辰斯王) ascended the throne, reigning for 21 years. In the year of Etyu, the younger brother of King Chimnyu (枕流王) ascended the throne, reigning for 7 years. The 17th King, Asin (阿莘王), also known as Hwawang, son of King Cheonsu, ascended the throne in the year of Imjin, reigning for 13 years. In the 3rd year of Yuanxing (Imjin year), the 18th Silsung Maripgan (實聖麻立干), also known as Silju Wang or Bogeum Wang, whose father was Daeseoji Kakgan (大西知角干), the younger brother of King Misaheo (未鄒王), and whose mother was Lady Lyesaeng (禮生夫人) of the Seok clan (昔氏), Deungya Agan (登也阿干) □, and whose consort was Lady Aryu (阿留夫人), ascended the throne in the year of Imjin, reigning for 15 years, and was the father of Chilsul (鴟述). The 18th King, Jeonji (腆支王), also known as Jinji Wang, named Yeong, son of King Asin, ascended the throne in the year of Eulsa, reigning for 15 years. In the 14th year of Yixi (Eulsa year), the 19th Nulji Maripgan (訥祇麻立干), also known as Naeji Wang, of the Kim clan (金氏), whose father was King Naemul (奈勿王), and whose mother was Lady Naerye Heui (內禮希夫人) of the Kim clan, daughter of King Misaheo, ascended the throne in the year of Jeongsa, reigning for 41 years. The 20th King, Jangsu (長壽王), named Sin-yeon, ascended the throne in the year of Gyechuk, reigning for 79 years. The 6th King, Jaji (坐知王), also known as Kim To Wang, whose father was Ipeum (伊品), and whose mother was Jeongsin (貞信), ascended the throne in the year of Jeongmi, reigning for 14 years. Emperor Gong, Yuanxi (Jimi year). Emperor Wu of Song, in the 3rd year of Yongchu (Gyeongsin year), the 19th King Guilsin (久爾辛王), son of Jeonji, ascended the throne in the year of Gyeongsin, reigning for 7 years. The 7th King, Bui (吹希王), also known as Kim Heui, whose father was King Jaji, and whose mother was Boksin (福辛), ascended the throne in the year of Sinyu, reigning for 30 years. Emperor Xiao, Jingping (Gyohae year). Emperor Wen, in the 29th year of Yuanjia (Gapja year), moved the capital to Pyongyang in the year of Jeongmyo. Emperor Shizu, Dachu (Gyosa year). The 20th King, Biyu (毗有王), son of Guilsin, ascended the throne in the year of Jeongmyo, reigning for 28 years. The 8th King, Jijeung (铚知王), also known as Kim Ji □□ Heui, whose mother was Indeok (仁德), ascended the throne in the year of Sinmyo, reigning for 36 years. In the 3rd year of Xiaojian (Gapo year), the 8th year of Daming (Jeongyu year). The 20th King, Jabi Maripgan (慈悲麻立干), of the Kim clan, whose father was Nulji, and whose mother was Lady Aro (阿老夫人), also known as Lady Chiro, daughter of King Silsung, ascended the throne in the year of Musul, reigning for 21 years, and whose consort was the daughter of King Bahugeobun (巴胡葛文王), also known as □ Chilheui Kakgan, or □□ Kakgan. The 21st King, Gaero (蓋鹵王), also known as Geung Gaero Wang, named Gyeongsa, ascended the throne in the year of Eulmi, reigning for 20 years.

大宗　泰始(乙巳)八后廢帝　元徽(癸丑)四始與吳國通己未年倭國兵來侵始筑明活城入避來圍梁州城不克而還順帝　升明(丁巳)二第二十二文周王　一作文明蓋鹵子乙卯立移都熊川理二年　第二十三三斤王　一作三乞王文周子丁巳立理二年齊太祖　建元(己未)四第二十一毗處麻立干　一作知王金氏慈悲王第三子母未欣角干之女己未立理二十一年妃期寶葛文王之女第二十四東城王　名牟大一云麻帝又余大三斤王之堂弟己未立理二十六年武帝　永明(癸亥)十一廢帝第二十一文咨明王　名明理好又個云又高雲壬申立理二十七年第九鉗知王　父铚知王母邦媛壬申立理二十九年高宗　建虎(甲戌)四　永泰(戊寅)　永元(己卯)二第二十二智訂麻立干　一作智哲名又智度路王金氏父訥祇王弟期寶葛文王母烏生夫人訥祇王之女妃迎帝夫人儉攬代漢只登許作角干之女庚辰立理十四年和帝　中興(辛巳) 已上為上古　已下為中古第二十五虎寧王　名斯摩即東城第二子辛巳立理二十二年南史云名扶余隆誤矣隆乃寶藏王之太子詳見唐史梁高祖　天監(壬午)十八第二十三法興王　名原宗金氏冊府元龜云姓募名秦父智訂母迎帝夫人法興謚謚始乎此甲午立

{ "translations": [ "現代漢語譯本", "大宗泰始(乙巳)八", "后廢帝元徽(癸丑)四始與吳國通己未年倭國兵來侵始筑明活城入避來圍梁州城不克而還順帝升明(丁巳)二第二十二文周王(Munju-wang) 一作文明蓋鹵子乙卯立移都熊川理二年第二十三三斤王(Samgeun-wang) 一作三乞王文周子丁巳立理二年", "齊太祖建元(己未)四第二十一毗處麻立干(Bichu Maripgan) 一作知王金氏慈悲王第三子母未欣角干之女己未立理二十一年妃期寶葛文王之女第二十四東城王(Dongseong-wang) 名牟大一云麻帝又余大三斤王之堂弟己未立理二十六年", "武帝永明(癸亥)十一", "廢帝第二十一文咨明王(Munjamyeong-wang) 名明理好又個云又高雲壬申立理二十七年第九鉗知王(Geomji-wang) 父铚知王母邦媛壬申立理二十九年高宗建虎(甲戌)四永泰(戊寅) 永元(己卯)二第二十二智訂麻立干(Jijeung Maripgan) 一作智哲名又智度路王金氏父訥祇王弟期寶葛文王母烏生夫人訥祇王之女妃迎帝夫人儉攬代漢只登許作角干之女庚辰立理十四年", "和帝中興(辛巳) 已上為上古已下為中古第二十五虎寧王(Horyeong-wang) 名斯摩即東城第二子辛巳立理二十二年南史云名扶余隆誤矣隆乃寶藏王之太子詳見唐史梁高祖天監(壬午)十八第二十三法興王(Beopheung-wang) 名原宗金氏冊府元龜云姓募名秦父智訂母迎帝夫人法興謚謚始乎此甲午立", "現代漢語譯本：", "大宗泰始八年(乙巳)", "后廢帝元徽四年(癸丑)，開始與吳國通好。己未年，倭國軍隊來侵犯，開始修築明活城以便躲避，來圍攻梁州城沒有攻克就回去了。順帝升明二年(丁巳) 第二十二代文周王(Munju-wang，百濟國王) ，也寫作文明，蓋鹵子的兒子，乙卯年即位，遷都熊川，治理了二年。第二十三代三斤王(Samgeun-wang，百濟國王)，也寫作三乞王，文周王的兒子，丁巳年即位，治理了二年。", "齊太祖建元四年(己未) 第二十一代毗處麻立干(Bichu Maripgan，新羅國王)，也寫作知王，金氏，慈悲王第三個兒子，母親是未欣角乾的女兒，己未年即位，治理了二十一年，妃子是期寶葛文王的女兒。第二十四代東城王(Dongseong-wang，百濟國王)，名牟大，也寫作麻帝或者余大，三斤王的堂弟，己未年即位，治理了二十六年。", "武帝永明十一年(癸亥)", "廢帝第二十一代文咨明王(Munjamyeong-wang，高句麗國王)，名明理好，也寫作個云或者高雲，壬申年即位，治理了二十七年。第九代鉗知王(Geomji-wang，金官伽倻國王)，父親是铚知王，母親是邦媛，壬申年即位，治理了二十九年。高宗建虎四年(甲戌) 永泰(戊寅) 永元二年(己卯) 第二十二代智訂麻立干(Jijeung Maripgan，新羅國王)，也寫作智哲，名又智度路，金氏，父親是訥祇王的弟弟期寶葛文王，母親是烏生夫人，訥祇王的女兒，妃子是迎帝夫人，儉攬代漢只登許作角乾的女兒，庚辰年即位，治理了十四年。", "和帝中興(辛巳) 以上是上古，以下是中古。第二十五代虎寧王(Horyeong-wang，百濟國王)，名斯摩，就是東城王的第二個兒子，辛巳年即位，治理了二十二年。《南史》說名叫扶余隆是錯誤的，扶余隆是寶藏王的太子，詳細情況參見《唐史》。梁高祖天監十八年(壬午) 第二十三代法興王(Beopheung-wang，新羅國王)，名原宗，金氏，《冊府元龜》記載姓募名秦，父親是智訂，母親是迎帝夫人，法興是謚號，謚號從此開始，甲午年即位。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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理二十六年陵在哀公寺北妃巴丑夫人出家名法流住永興寺始行律令始行十行日禁殺度為僧尼第二十二安藏王　名興安己亥立理十二年第二十六聖王　名明秾虎寧子癸巳立理三十一年　普通(庚子)七第十仇沖王　鉗知子母□女辛丑立理十二年中大通四年壬子納土投羅自首露王國除壬寅至壬子合四百九十年國除　大通(丁未)二羅麗濟第二十三安原王　名寶迎辛亥立理十四年　中大通(己酉)六建元(丙辰)　是年始置年號始此　大同(乙卯)十一第二十四真興王　名彡麥宗一作深金氏父即法興之弟立宋葛文王母只召夫人一作息道夫人樸氏妃忠刁夫人英失角干之女剃髮爲尼庚申立理三十六年第二十四陽原王　一雲陽崗王名平成乙丑立理十四年戊午移都泗泚稱南扶余　中大同(丙寅)　大清(丁卯)三簡文帝　大寶(庚午) 侯景　大始(辛未)　開國(辛未)十七　承聖(壬申)三敬帝　紹泰(乙亥) 第二十七威德王　名高又明甲戌立理四十四年　大平(丙子) 陳高祖　永定(丁丑)三文帝　天嘉(庚辰)六第二十五平原王　一作平岡名陽城動之云高□己卯立理三十一年　天康(丙戌)　光大(丁亥)二　大昌(戊子)四宣帝　大建(己丑

)十四　鴻濟(壬辰)十二第二十五真智王　名金輪一作舍輪金氏父真興母未氏尼干之女一作色刁夫人樸氏妃如刁夫人起烏公之女樸氏立治四年治衰善北　第二十六真平王　名白凈□□東語父太子母立宗葛文王之女萬呼一云萬寧夫人名行□尼妃摩耶夫人金氏名福肹□后妃僧滿夫人孫氏己亥立　至德(癸卯)四　建福(甲辰)　禎明(丁未)三隋文帝　開皇(庚戌)十一第二十六嬰陽王　一云平陽名元一云大元庚戌立治三十八年第二十八惠王　名季一云獻王威德子戊午立　仁壽(辛酉)四煬帝　大業(乙丑)十二第二十九法王　名孝順又宣惠王子己未立恭帝　義寧(丁丑) 第三十武王　或云武康獻丙或小名一耆篩德庚申立治四十一年唐太祖　武德(戊寅)九第二十七榮留王　名又建成戊寅立治二十四年太宗　貞觀(丁亥)廿三第二十七善德女王　名德曼父真平王母麻耶美人金氏聖骨男盡故女王立王之匹飲葛文王壬辰立治十六年仁平(甲午)立治十四第二十八寶藏王　壬寅立治二十七年第三十一義慈王　武王子辛丑立治二十年高宗　永徽(庚戌)六第二十八真德女王　名勝曼金氏父真平王之弟國其安葛文王母阿尼夫人樸氏奴追□□□葛文王之女也或云月明非也丁

【現代漢語翻譯】現代漢語譯本：十四鴻濟（壬辰年）十二年，第二十五代真智王，名金輪，一說舍輪，金氏，父親是真興王，母親是未氏尼干之女，一說色刁夫人樸氏，妃子是如刁夫人，起烏公之女樸氏。在位四年，治理衰敗，善於向北發展。第二十六代真平王，名白凈，□□（此處原文缺失），東語，父親是太子，母親是立宗葛文王之女萬呼，一說萬寧夫人，名行□尼，妃子是摩耶夫人金氏，名福肹□，后妃是僧滿夫人孫氏，己亥年即位。至德（癸卯年）四年，建福（甲辰年），禎明（丁未年）三年。隋文帝，開皇（庚戌年）十一年，第二十六代嬰陽王，一說平陽，名元，一說大元，庚戌年即位，在位三十八年。第二十八代惠王，名季，一說獻王，威德王之子，戊午年即位。仁壽（辛酉年）四年。煬帝，大業（乙丑年）十二年。第二十九代法王，名孝順，又名宣惠王之子，己未年即位。恭帝，義寧（丁丑年）。第三十代武王，或說武康獻，丙或小名一耆篩德，庚申年即位，在位四十一年。唐太祖，武德（戊寅年）九年。第二十七代榮留王，名又建成，戊寅年即位，在位二十四年。太宗，貞觀（丁亥年）二十三年。第二十七代善德女王，名德曼，父親是真平王，母親是麻耶美人金氏，因為聖骨男子斷絕，所以女王即位。王的配偶是飲葛文王，壬辰年即位，在位十六年，仁平（甲午年）即位十四年。第二十八代寶藏王，壬寅年即位，在位二十七年。第三十一代義慈王，武王之子，辛丑年即位，在位二十年。高宗，永徽（庚戌年）六年。第二十八代真德女王，名勝曼，金氏，父親是真平王的弟弟國其安葛文王，母親是阿尼夫人樸氏，奴追□□□葛文王之女，或說月明，並非如此，丁。

【English Translation】 English version: 14th year of Hongji (壬辰), 12th year. The 25th King Jinji (真智王), named Jinryun (金輪), also known as Saryun (舍輪), of the Kim (金) clan. His father was King Jinheung (真興王), and his mother was the daughter of Miss Mije (未氏尼干), also said to be Lady Saekjo (色刁夫人) of the Park (樸) clan. His consort was Lady Ruyeo (如刁夫人), the daughter of Giugoong (起烏公) of the Park clan. He reigned for four years, during which the governance declined, and he was good at expanding northward. The 26th King Jinpyeong (真平王), named Baekjeong (白凈), □□ (missing text), in the Dong language. His father was the Crown Prince, and his mother was Lady Manho (萬呼), the daughter of Ipjong Galmunwang (立宗葛文王), also known as Lady Mannyeong (萬寧夫人), named Haeng□ni (行□尼). His consort was Lady Maya (摩耶夫人) of the Kim clan, named Bokheul□ (福肹□). His queen was Lady Seungman (僧滿夫人) of the Sun (孫) clan. He ascended the throne in the year of Gihae (己亥). 4th year of Jideok (至德) (癸卯), Geonbok (建福) (甲辰), 3rd year of Jeongmyeong (禎明) (丁未). Emperor Wen of Sui (隋文帝), 11th year of Kaihuang (開皇) (庚戌). The 26th King Yeongyang (嬰陽王), also known as Pyeongyang (平陽), named Won (元), also known as Daewon (大元). He ascended the throne in the year of Gyeong戌 (庚戌) and reigned for 38 years. The 28th King Hye (惠王), named Gye (季), also known as King Heon (獻王), son of King Wideok (威德王). He ascended the throne in the year of Muo (戊午). 4th year of Insu (仁壽) (辛酉). Emperor Yang of Sui (煬帝), 12th year of Daye (大業) (乙丑). The 29th King Beop (法王), named Hyosun (孝順), also known as the son of King Seonhye (宣惠王). He ascended the throne in the year of GimI (己未). Emperor Gong (恭帝), Yining (義寧) (丁丑). The 30th King Mu (武王), also known as King Mukangheon (武康獻), Byeong (丙) or with the childhood name Ilgiseoldeok (一耆篩德). He ascended the throne in the year of Gyeongsin (庚申) and reigned for 41 years. Emperor Gaozu of Tang (唐太祖), 9th year of Wude (武德) (戊寅). The 27th King Yeongnyu (榮留王), named Yeogeonseong (又建成). He ascended the throne in the year of Muin (戊寅) and reigned for 24 years. Emperor Taizong (太宗), 23rd year of Zhenguan (貞觀) (丁亥). The 27th Queen Seondeok (善德女王), named Deokman (德曼). Her father was King Jinpyeong (真平王), and her mother was Lady Maya (麻耶美人) of the Kim clan. Because the sacred bone lineage of males was exhausted, the Queen ascended the throne. The King's consort was Imgeol Galmunwang (飲葛文王). She ascended the throne in the year of Imjin (壬辰) and reigned for 16 years. She ascended the throne for 14 years in Inpyeong (仁平) (甲午). The 28th King Bojang (寶藏王). He ascended the throne in the year of Imin (壬寅) and reigned for 27 years. The 31st King Uija (義慈王), son of King Mu (武王). He ascended the throne in the year of Sinchuk (辛丑) and reigned for 20 years. Emperor Gaozong (高宗), 6th year of Yonghui (永徽) (庚戌). The 28th Queen Jindeok (真德女王), named Seungman (勝曼), of the Kim clan. Her father was King Gukgian Galmunwang (國其安葛文王), the younger brother of King Jinpyeong (真平王), and her mother was Lady Ani (阿尼夫人) of the Park clan, Nuchu (奴追) □□□, the daughter of Galmunwang. It is also said to be Wolmyeong (月明), but this is not the case, Ding (丁).

未立治七年大和(戊申)六(已上中古聖骨已上下古真骨)　第二十九太宗武烈王　名春秋金氏真智王子龍春卓文興葛文王之子也龍春一作龍樹母天明夫人謚文貞太后真平王之女也妃訓帝夫人謚文明王后庾立之妹小名文熙也甲寅立治七年　現慶(丙辰)五庚申國除自溫祚癸卯至庚申六百七十八年　龍朔(辛酉)三　麟德(甲子)二羅麗第三十文武王　名法敏太宗之子也母訓帝夫人妃慈義一作訥王后善品海於之女辛酉立治二十年陵在感恩幸東海中　干封(丙寅)二　總章(戊辰)二戊辰國除　自東明甲申至戊辰合七百五年　咸亨(庚午)四　上元(甲戌)二　儀鳳(丙子)三　調露(己卯)　永隆(庚辰)　開耀(辛巳) 羅第三十一神文王　金氏名政明字日照父文虎王母慈訥王后妃神穆王后金運公之女辛巳立理十一年　永淳(壬午) 虎后　洪道(癸未)　文明(甲申)　垂拱(乙酉)四　永昌(己丑) 周　天授(庚寅)二　長壽(壬辰)二第三十二孝昭王　名理恭一作洪金氏父神文王母神穆王后壬辰立理十年陵在望德寺東　延載(甲午)　天冊(乙未)　通天(丙申)　神功(丁酉)　聖歷(戊戌)二　久視(庚子)　長安(辛丑)四第三十三聖德王　名興光本名隆基孝

【現代漢語翻譯】現代漢語譯本未立治七年，大和（戊申）六年（以上中古聖骨，已上下古真骨）。第二十九代太宗武烈王，名春秋（Kim Chunchu，金春秋），金氏，是真智王（Jinji，真智王）的王子龍春（Yongchun，龍春，一作龍樹）和卓文興葛文王（Jakmunheung Galmunwang，卓文興葛文王）之子。龍春一作龍樹，母親是天明夫人（Lady Tianming，天明夫人），謚號文貞太后（Queen Munjeong，文貞太后），是真平王（Jinpyeong，真平王）的女兒。妃子是訓帝夫人（Hundi，訓帝夫人），謚號文明王后（Queen Munmyeong，文明王后），庾立（Yu Rip，庾立）的妹妹，小名文熙（Munhui，文熙）。甲寅年即位，在位七年。現慶（丙辰）五年。庚申年國家被除去，從溫祚（Onjo，溫祚）癸卯年到庚申年，共六百七十八年。龍朔（辛酉）三年，麟德（甲子）二年。羅（新羅）第三十代文武王，名法敏（Beopmin，法敏），是太宗的兒子。母親是訓帝夫人，妃子是慈義王后（Queen Ja'ui，慈義王后，一作訥王后），是善品海于（Seonpum Hae'eo，善品海于）的女兒。辛酉年即位，在位二十年，陵墓在感恩寺（Gameunsa，感恩寺）東邊的東海中。干封（丙寅）二年，總章（戊辰）二年。戊辰年國家被除去，從東明（Dongmyeong，東明）甲申年到戊辰年，共七百五年。咸亨（庚午）四年，上元（甲戌）二年，儀鳳（丙子）三年，調露（己卯），永隆（庚辰），開耀（辛巳）。羅（新羅）第三十一代神文王，金氏，名政明（Jeongmyeong，政明），字日照（Iljo，日照），父親是文虎王（Munho Wang，文虎王），母親是慈訥王后（Queen Janeung，慈訥王后），妃子是神穆王后（Queen Sinmok，神穆王后），是金運公（Kim Un-gong，金運公）的女兒。辛巳年即位，在位十一年。永淳（壬午）。虎后，洪道（癸未），文明（甲申），垂拱（乙酉）四年，永昌（己丑）。周，天授（庚寅）二年，長壽（壬辰）二年。第三十二代孝昭王，名理恭（Ilgong，理恭，一作洪），金氏，父親是神文王，母親是神穆王后。壬辰年即位，在位十年，陵墓在望德寺（Mangdeoksa，望德寺）東邊。延載（甲午），天冊（乙未），通天（丙申），神功（丁酉），聖歷（戊戌）二年，久視（庚子），長安（辛丑）四年。第三十三代聖德王，名興光（Heunggwang，興光），本名隆基（Longji，隆基），是孝昭王（Hyosong，孝昭王）的弟弟。

【English Translation】 English version In the 7th year of Mireukchiri, the 6th year of Daehwa (Musin) (The above are Junggo sacred bones, and the following are Sango true bones). The 29th King Taejong Muyeol, named Chunchu (Kim Chunchu), of the Kim clan, was the son of Prince Yongchun (Yongchun, also known as Yongsu) of King Jinji and Jakmunheung Galmunwang. Yongchun, also known as Yongsu, his mother was Lady Tianmyeong, with the posthumous title Queen Munjeong, daughter of King Jinpyeong. His queen was Lady Hundi, with the posthumous title Queen Munmyeong, younger sister of Yu Rip, childhood name Munhui. He ascended the throne in the year Gapin and reigned for seven years. The 5th year of Hyeon-gyeong (Byeongjin). In the year Gyeongsin, the nation was removed. From the year Gyemyo of Onjo to the year Gyeongsin, it was a total of 678 years. The 3rd year of Longshuo (Shinyu), the 2nd year of Linde (Gapja). The 30th King Munmu of Silla, named Beopmin, was the son of King Taejong. His mother was Lady Hundi, and his queen was Queen Ja'ui (also known as Queen Neung), daughter of Seonpum Hae'eo. He ascended the throne in the year Shinyu and reigned for twenty years. His tomb is located in the East Sea, east of Gameunsa Temple. The 2nd year of Ganfeng (Byeongin), the 2nd year of Zongzhang (Muchen). In the year Muchen, the nation was removed. From the year Gapshin of Dongmyeong to the year Muchen, it was a total of 705 years. The 4th year of Xianheng (Gyeong-o), the 2nd year of Shangyuan (Gap-sul), the 3rd year of Yifeng (Byeong-ja), Tiaolu (Gimi), Yonglong (Gyeongjin), Kaiyao (Shin-sa). The 31st King Sinmun of Silla, of the Kim clan, named Jeongmyeong, with the courtesy name Iljo, his father was King Munho, his mother was Queen Janeung, and his queen was Queen Sinmok, daughter of Kim Un-gong. He ascended the throne in the year Shinsa and reigned for eleven years. Yongchun (Im-o). Huhu, Hongdo (Gye-mi), Munmyeong (Gap-sin), Chuigong (Eul-yu) 4 years, Yongchang (Gi-chuk). Zhou, Tianshou (Gyeong-in) 2 years, Changshou (Im-jin) 2 years. The 32nd King Hyoso, named Ilgong (also known as Hong), of the Kim clan, his father was King Sinmun, and his mother was Queen Sinmok. He ascended the throne in the year Imjin and reigned for ten years. His tomb is located east of Mangdeoksa Temple. Yanzai (Gap-o), Tianche (Eul-mi), Tongtian (Byeong-sin), Shengong (Jeong-yu), Shengli (Mu-sul) 2 years, Jiushi (Gyeong-ja), Changan (Shin-chuk) 4 years. The 33rd King Seongdeok, named Heunggwang, originally named Longji, was the younger brother of King Hyoso.

昭之母弟也先妃陪昭王后謚嚴貞元大阿干之女也后妃占勿王后謚照德順元角干之女壬寅立理三十五年陵在東村南一云楊長谷中宗　神龍(乙巳)二　景龍(丁未)三睿宗　景雲(庚戌)二玄宗　先天(壬子)　開元(癸丑)廿九第三十四孝成王　金氏名承慶父聖德王母照德大后妃惠明王后真宗角干之女丁丑立理五年法流寺火葬骨散東海　天寶(壬午)十四第三十五景德王　金氏名憲英父聖德母照德大后先妃三毛夫人出宮無後后妃滿月夫人謚景垂王后垂一作穆依忠角干之女壬午立理二十三年初葬頃只寺西岑煉石為陵后移葬楊長谷中肅宗　至德(丙申)二　乾元(戊戌)二　上元(庚子)二　寶應(壬寅) 代宗　廣德(癸卯)二　永泰(乙巳) 第三十六惠恭王　金氏名干運父景德母滿月王后先妃神巴夫人魏正角干之女妃昌昌夫人金將角干之女乙巳立理十五年　大曆(丙午)十四德宗　建中(庚申)四第三十七宣德王　金氏名亮相父孝方海乾追封開聖大王即元訓角干之子母四召夫人謚貞懿大后聖德王之女妃具足王后狼品角干之女庚申立理五年　興元(甲子)　貞元(乙丑)二十第三十八元聖王　金氏名敬慎一作敬信唐書云敬則父孝讓大阿干追封明德大王母仁□□一云知鳥夫人謚昭文王后昌近伊

【現代漢語翻譯】現代漢語譯本昭的母親是弟弟也先妃陪昭王后的謚號，嚴貞元大阿乾的女兒。王后妃是占勿王后的謚號，照德順元角乾的女兒。壬寅年即位，在位三十五年，陵墓在東村南邊，一說在楊長谷。中宗：神龍（乙巳）二年，景龍（丁未）三年。睿宗：景雲（庚戌）二年。玄宗：先天（壬子），開元（癸丑）二十九年。第三十四代孝成王，金氏，名承慶（Seunggyeong），父親是聖德王（Seongdeok），母親是照德大后（Jodeok Daehu）。王后妃是惠明王后（Hyemyeong Wanghu），真宗角干（Jin Jonggakgan）的女兒。丁丑年即位，在位五年，在法流寺（Beopryusa）火葬，骨灰撒入東海。天寶（壬午）十四年。第三十五代景德王，金氏，名憲英（Heon'yeong），父親是聖德王，母親是照德大后。先妃三毛夫人（Sammao Buin）出宮，沒有後代。王后妃是滿月夫人（Mangwol Buin），謚號景垂王后（Gyeongchui Wanghu），垂一作穆依，忠角干（Chunggakgan）的女兒。壬午年即位，在位二十三年，最初葬在頃只寺（Gyeongjisa）西邊的山岑，用煉石為陵墓，後來移葬到楊長谷。肅宗：至德（丙申）二年，乾元（戊戌）二年，上元（庚子）二年，寶應（壬寅）。代宗：廣德（癸卯）二年，永泰（乙巳）。第三十六代惠恭王，金氏，名干運（Gan'un），父親是景德王，母親是滿月王后。先妃神巴夫人（Sinba Buin），魏正角干（Wijeonggakgan）的女兒。妃昌昌夫人（Changchang Buin），金將角干（Kimjanggakgan）的女兒。乙巳年即位，在位十五年。大曆（丙午）十四年。德宗：建中（庚申）四年。第三十七代宣德王，金氏，名亮相（Yangsang），父親是孝方海乾（Hyobang Haegan），追封為開聖大王（Gaeseong Daewang），即元訓角干（Wonhun Gakgan）的兒子，母親是四召夫人（Sajo Buin），謚號貞懿大后（Jeongui Daehu），聖德王的女兒。妃具足王后（Gujeok Wanghu），狼品角干（Nangpum Gakgan）的女兒。庚申年即位，在位五年。興元（甲子），貞元（乙丑）二十年。第三十八代元聖王，金氏，名敬慎（Gyeongsin），一作敬信（Gyeongsin），《唐書》記載為敬則（Jingze），父親是孝讓大阿干（Hyorang Daeahan），追封為明德大王（Myeongdeok Daewang），母親是仁□□，一說知鳥夫人（Jijo Buin），謚號昭文王后（Sowol Wanghu），昌近伊（Changgeun I）

【English Translation】 English version Zhao's mother was the younger sister of Yaseonbi, accompanying Queen Zhao, with the posthumous title of Eomjeong Won Dae Agan's daughter. The Queen Consort was Queen Jamul, with the posthumous title of Jodeok Sunwon Gakgan's daughter. She ascended the throne in the year of Im-in, reigning for 35 years. Her tomb is located south of Dongchon, or in Yangjang Valley according to one account. Zhongzong: The second year of Shenlong (Yi-si), the third year of Jinglong (Ding-wei). Ruizong: The second year of Jingyun (Geng-xu). Xuanzong: The year of Xiantian (Ren-zi), the 29th year of Kaiyuan (Gui-chou). The 34th King Hyoseong (Hyoseong Wang): Kim (Gim) clan, named Seunggyeong (承慶). His father was King Seongdeok (聖德王), and his mother was Grand Queen Jodeok (照德大后). The Queen Consort was Queen Hyemyeong (惠明王后), the daughter of Jin Jonggakgan (真宗角干). He ascended the throne in the year of Ding-chou, reigning for five years. He was cremated at Beopryusa Temple (法流寺), and his ashes were scattered in the East Sea. The 14th year of Tianbao (Ren-wu). The 35th King Gyeongdeok (景德王): Kim clan, named Heon'yeong (憲英). His father was Seongdeok, and his mother was Grand Queen Jodeok. His former consort, Lady Sammao (三毛夫人), left the palace and had no descendants. The Queen Consort was Lady Mangwol (滿月夫人), with the posthumous title of Queen Gyeongchui (景垂王后), 'Chui' also written as 'Mui', the daughter of Chunggakgan (忠角干). He ascended the throne in the year of Ren-wu, reigning for 23 years. He was initially buried on the western peak of Gyeongjisa Temple (頃只寺), with a tomb made of refined stone, and later reburied in Yangjang Valley. Suzong: The second year of Zhide (Bing-shen), the second year of Qianyuan (Wu-xu), the second year of Shangyuan (Geng-zi), Baoying (Ren-yin). Daizong: The second year of Guangde (Gui-mao), Yongtai (Yi-si). The 36th King Hyegong (惠恭王): Kim clan, named Gan'un (干運). His father was King Gyeongdeok, and his mother was Queen Mangwol. His former consort, Lady Sinba (神巴夫人), the daughter of Wijeonggakgan (魏正角干). Consort Changchang (昌昌夫人), the daughter of Kimjanggakgan (金將角干). He ascended the throne in the year of Yi-si, reigning for 15 years. The 14th year of Dali (Bing-wu). Dezong: The fourth year of Jianzhong (Geng-shen). The 37th King Seondeok (宣德王): Kim clan, named Yangsang (亮相). His father was Hyobang Haegan (孝方海乾), posthumously honored as Grand King Gaeseong (開聖大王), the son of Wonhun Gakgan (元訓角干). His mother was Lady Sajo (四召夫人), with the posthumous title of Grand Queen Jeongui (貞懿大后), the daughter of King Seongdeok. Consort Gujeok (具足王后), the daughter of Nangpum Gakgan (狼品角干). He ascended the throne in the year of Geng-shen, reigning for five years. Xingyuan (Jia-zi), the 20th year of Zhenyuan (Yi-chou). The 38th King Wonseong (元聖王): Kim clan, named Gyeongsin (敬慎), also written as Gyeongsin (敬信). The 'Tang Shu' records him as Jingze (敬則). His father was Hyorang Dae Agan (孝讓大阿干), posthumously honored as Grand King Myeongdeok (明德大王). His mother was In□□, also said to be Lady Jijo (知鳥夫人), with the posthumous title of Queen Sowol (昭文王后), Changgeun I (昌近伊).

已之女妃淑貞夫人神述角干之女乙丑立理十四年陵在鵠寺今崇福寺有也或遠所立碑順宗　永貞(乙酉) 第三十九昭聖王　一作昭成王金氏名俊邕父惠忠大子母聖穆大后妃桂花王后夙明公女己卯立而崩　第四十哀莊王　金氏名重熙一云清明父昭聖母桂花王后辛卯立理十年元和四年己丑七月十九日王之叔父憲德興德兩伊干所害而崩憲宗　元和(丙戌)十五第四十一憲德王　金氏名彥升昭聖之母弟妃貴勝娘謚皇娥王后忠恭角干之女己丑立理十九年陵在泉林村北穆宗　長慶(辛丑)四敬宗　寶曆(乙巳)二第四十二興德王　金氏名景暉憲德母弟妃昌花夫人謚定穆王后昭聖之女丙午立理十年陵在安康北比火壤與妃昌花合葬文宗　大和(丁未)九　開成(丙辰)五第四十三僖康王　金氏名愷隆一作悌颙父憲貞角干謚興聖大王一作□成禮英匝于子也母美道夫人一作深乃夫人一云巴利夫人謚順成大后忠行大阿干之女也妃文穆王后忠孝角干之女一云重恭角干丙辰年立理二年　第四十四閔(一作敏)哀王　金氏名明父忠恭角干追封宣康大王母追封惠忠王之女貴巴夫人謚宣懿王后妃無容皇后永公角干之女戊午立至己未正月二十二日崩　第四十五神虎王　金氏名佑徴父均貞角干追封成德大王母貞□夫人追封祖禮英惠康大王妃

【現代漢語翻譯】現代漢語譯本：已之女妃淑貞夫人，神述角干之女。乙丑年立理，十四年陵在鵠寺（今崇福寺），也有說遠所立碑。順宗，永貞（乙酉）。第三十九代昭聖王（一作昭成王），金氏，名俊邕，父惠忠大子，母聖穆大后。妃桂花王后，夙明公女。己卯年立而崩。第四十代哀莊王，金氏，名重熙，一云清明，父昭聖，母桂花王后。辛卯年立，理十年。元和四年己丑七月十九日，王之叔父憲德、興德兩伊干所害而崩。憲宗，元和（丙戌）十五。第四十一代憲德王，金氏，名彥升，昭聖之母弟。妃貴勝娘，謚皇娥王后，忠恭角干之女。己丑年立，理十九年，陵在泉林村北。穆宗，長慶（辛丑）四。敬宗，寶曆（乙巳）二。第四十二代興德王，金氏，名景暉，憲德母弟。妃昌花夫人，謚定穆王后，昭聖之女。丙午年立，理十年，陵在安康北比火壤，與妃昌花合葬。文宗，大和（丁未）九，開成（丙辰）五。第四十三代僖康王，金氏，名愷隆（一作悌颙），父憲貞角干，謚興聖大王（一作□成禮英匝于子也），母美道夫人（一作深乃夫人，一云巴利夫人），謚順成大后，忠行大阿干之女也。妃文穆王后，忠孝角干之女（一云重恭角干）。丙辰年立，理二年。第四十四代閔哀王（一作敏哀王），金氏，名明，父忠恭角干，追封宣康大王，母追封惠忠王之女貴巴夫人，謚宣懿王后。妃無容皇后，永公角干之女。戊午年立，至己未正月二十二日崩。第四十五代神虎王，金氏，名佑徴，父均貞角干，追封成德大王，母貞□夫人，追封祖禮英惠康大王妃。

【English Translation】 English version: Lady Sukjeong, daughter of Iji's daughter and wife, was the daughter of Sinseul Kakgan (a high-ranking official). Established in the year Eulchuk, the tomb after 14 years is at Goksa Temple (now Chongbok Temple), and there is also a stele said to be erected far away. King Sunjong, Yeongjeong (Eulyu). The 39th King Joseong (also known as King Soseong), of the Kim clan, named Junung, fathered by Crown Prince Hyechung, and mothered by Grand Queen Seongmuk. Queen Consort Gyehwa, daughter of Sukmyeong Gong. Established in the year Gimyo and passed away. The 40th King Aejaong, of the Kim clan, named Junghee, also known as Cheongmyeong, fathered by Joseong, and mothered by Queen Consort Gyehwa. Established in the year Sinmyo, ruled for 10 years. On the 19th day of the seventh month of the year Gichuk in the fourth year of Yuanhe, he was killed by his uncles Heondeok and Heungdeok, both Yigans (high-ranking officials). King Heonjong, Yuanhe (Byeongsul) 15. The 41st King Heondeok, of the Kim clan, named Eonseung, younger brother of King Joseong's mother. Queen Consort Gwiseungnyang, posthumously named Queen Hwangeo, daughter of Chunggong Kakgan. Established in the year Gichuk, ruled for 19 years, tomb located north of Cheollim Village. King Mujong, Changqing (Sinchuk) 4. King Gyeongjong, Baoli (Eulsa) 2. The 42nd King Heungdeok, of the Kim clan, named Gyeonghwi, younger brother of King Heondeok's mother. Queen Consort Changhwa, posthumously named Queen Jeongmuk, daughter of King Joseong. Established in the year Byeong-o, ruled for 10 years, tomb located north of Angang Bihwaryang, buried together with Queen Consort Changhwa. King Munseong, Daheo (Jeongmi) 9, Kaicheng (Byeongjin) 5. The 43rd King Huigang, of the Kim clan, named Gaerong (also known as Jehyong), fathered by Heonjeong Kakgan, posthumously named Grand King Heungseong (also known as □Seongrye Yeongtap-eo-ja-ya), mothered by Lady Mido (also known as Simnae, also known as Bari), posthumously named Grand Queen Sunseong, daughter of Chunghaeng Da-agan. Queen Consort Munmuk, daughter of Chunghyo Kakgan (also known as Chunggong Kakgan). Established in the year Byeongjin, ruled for 2 years. The 44th King Min-ae (also known as King Min), of the Kim clan, named Myeong, fathered by Chunggong Kakgan, posthumously named Grand King Seon-gang, mothered by Lady Gwiba, daughter of King Hyechung, posthumously named Queen Seon-ui. Queen Consort Murong, daughter of Yeonggong Kakgan. Established in the year Mu-o, passed away on the 22nd day of the first month of the year Gimmi. The 45th King Sinhu, of the Kim clan, named Ujeung, fathered by Gyunjeong Kakgan, posthumously named Grand King Seongdeok, mothered by Lady Jeong□, posthumously named Queen Consort Jorye Yeonghye-gang.

貞從一作繼大后明海□□之女己未四月立至十一月一十三日崩　第四十六文聖王　金氏名慶膺父神虎王母貞從大后妃照明王后己未十一月立理十九年虎宗　會昌(辛酉)六宣宗　大中(丁卯)十三第四十七憲安王　金氏名誼靖神虎王之弟母昕明夫人戊寅立理三年懿宗　咸通(庚辰)十四第四十八景文王　金氏名膺廉父啟明角干追封義(一作懿)恭大王即僖康王之子也母神虎王之女光和夫人妃文資皇后憲安王之女辛巳立理十四年僖宗　乾符(甲午)六第四十九憲康王　金氏名晸父景文王母文資皇后一云義明王后乙未立理十一年　廣明(庚子)　中和(辛丑)四第五十定康王　金氏名晃閔哀王之母弟丙午立而崩　光啟(乙巳)三第五十一真聖女王　金氏名曼憲即定康王之同母妹也王之匹魏弘大角干追封惠成大王丁未立理十年丁巳遜位於小子孝恭王十二月崩火葬散骨于牟梁西卉一作未黃山昭宗　文德(戊申)　龍紀(己酉)　大順(庚戌)二羅后高麗后百濟弓裔　大順庚戌始投北原賊良吉屯丙辰都鐵圓城(今東州也)丁巳移都松岳郡　景福(壬子)二甄萱　壬子始都光州　乾寧(甲寅)四第五十二孝恭王　金氏名峣父憲康王母文資王后丁巳立理十五年火葬師子寺北骨藏於

【現代漢語翻譯】現代漢語譯本：貞從（Jeongjong），亦作繼大后（Gyedaehu），明海（Myeonghae）之女，己未年四月立為王后，至十一月十三日崩逝。第四十六代文聖王（Munsung），金氏，名慶膺（Gyeong-eung），父為神虎王（Sinhu），母為貞從大后妃照明王后（Jo Myeong Wanghu），己未年十一月即位，在位十九年。虎宗（Ho Jong），會昌（Huichang，辛酉年）六年。宣宗（Xuanzong），大中（Dazhong，丁卯年）十三年。第四十七代憲安王（Heonan），金氏，名誼靖（Ui-jeong），神虎王之弟，母為昕明夫人（Sinmyeong Buin），戊寅年即位，在位三年。懿宗（Yizong），咸通（Xiantong，庚辰年）十四年。第四十八代景文王（Gyeongmun），金氏，名膺廉（Eung-nyeom），父為啟明角干（Gye Myeong Gakgan），追封為義恭大王（Uigong Daewang），即僖康王（Hui Kang）之子，母為神虎王之女光和夫人（Gwanghwa Buin），妃為文資皇后（Munja Wanghu），憲安王之女，辛巳年即位，在位十四年。僖宗（Xizong），乾符（Qianfu，甲午年）六年。第四十九代憲康王（Heongang），金氏，名晸（Jeong），父為景文王，母為文資皇后，一說為義明王后（Uimyeong Wanghu），乙未年即位，在位十一年。廣明（Guangming，庚子年），中和（Zhonghe，辛丑年）四年。第五十代定康王（Jeonggang），金氏，名晃（Hwang），閔哀王（Min-ae）之母弟，丙午年即位后崩逝。光啟（Guangqi，乙巳年）三年。第五十一代真聖女王（Jinseong），金氏，名曼憲（Man-heon），即定康王之同母妹。女王之夫為魏弘（Wi Hong）大角干，追封為惠成大王（Hye Seong Daewang），丁未年即位，在位十年，丁巳年遜位於小子孝恭王（Hyogong），十二月崩逝，火葬后散骨于牟梁（Muryang）西卉（Seohui），一說未黃山（Mihwangsan）。昭宗（Zhaozong），文德（Wende，戊申年），龍紀（Longji，己酉年），大順（Dashun，庚戌年）二年。羅（Na），后高麗（Hugoguryeo），后百濟（Hubaekje）。弓裔（Gung Ye），大順庚戌年開始投奔北原（Bugwon）賊寇良吉（Yanggil），丙辰年定都鐵圓城（Cheorwonseong，今東州），丁巳年遷都松岳郡（Songakgun）。景福（Jingfu，壬子年）二年。甄萱（Gyeon Hwon），壬子年開始定都光州（Gwangju）。乾寧（Qianning，甲寅年）四年。第五十二代孝恭王（Hyogong），金氏，名峣（Yo），父為憲康王，母為文資王后，丁巳年即位，在位十五年，火葬于獅子寺（Sajasa）北，骨藏於...

【English Translation】 English version: Jeongjong, also known as Gyedaehu, daughter of Myeonghae, was instated as queen in April of the year Gi-mi and passed away on the 13th day of November. The 46th King Munsung, of the Kim clan, named Gyeong-eung, his father was King Sinhu, and his mother was Queen Jo Myeong Wanghu, the Great Queen Jeongjong. He ascended the throne in November of the year Gi-mi and reigned for 19 years. Ho Jong, 6th year of Huichang (Sin-yu). Emperor Xuanzong, 13th year of Dazhong (Jeong-myo). The 47th King Heonan, of the Kim clan, named Ui-jeong, brother of King Sinhu, his mother was Lady Sinmyeong, ascended the throne in the year Mu-in and reigned for 3 years. Emperor Yizong, 14th year of Xiantong (Gyeong-jin). The 48th King Gyeongmun, of the Kim clan, named Eung-nyeom, his father was Gye Myeong Gakgan, posthumously honored as Great King Uigong, son of King Hui Kang, his mother was Lady Gwanghwa, daughter of King Sinhu, his queen was Queen Munja, daughter of King Heonan, ascended the throne in the year Sin-sa and reigned for 14 years. Emperor Xizong, 6th year of Qianfu (Gap-o). The 49th King Heongang, of the Kim clan, named Jeong, his father was King Gyeongmun, his mother was Queen Munja, or Uimyeong Wanghu, ascended the throne in the year Eul-mi and reigned for 11 years. Guangming (Gyeong-ja), 4th year of Zhonghe (Sin-chuk). The 50th King Jeonggang, of the Kim clan, named Hwang, younger brother of the mother of King Min-ae, ascended the throne in the year Byeong-o and passed away. 3rd year of Guangqi (Eul-sa). The 51st Queen Jinseong, of the Kim clan, named Man-heon, the sister of the same mother as King Jeonggang. The Queen's husband was Wi Hong, Daegakgan, posthumously honored as Great King Hye Seong, ascended the throne in the year Jeong-mi and reigned for 10 years, abdicated the throne to the young King Hyogong in the year Jeong-sa, and passed away in December, cremated and scattered bones at Seohui of Muryang, or Mihwangsan. Emperor Zhaozong, Wende (Mu-sin), Longji (Gi-yu), 2nd year of Dashun (Gyeong-sul). Na, Later Goguryeo, Later Baekje. Gung Ye, started to join the bandit Yanggil of Bugwon in the year Gyeong-sul of Dashun, established the capital at Cheorwonseong (now Dongju) in the year Byeong-jin, moved the capital to Songakgun in the year Jeong-sa. 2nd year of Jingfu (Im-ja). Gyeon Hwon, started to establish the capital at Gwangju in the year Im-ja. 4th year of Qianning (Gap-in). The 52nd King Hyogong, of the Kim clan, named Yo, his father was King Heongang, his mother was Queen Munja, ascended the throne in the year Jeong-sa and reigned for 15 years, cremated north of Sajasa, bones buried at...

仇知堤東山脅　光化(戊午)三　天覆(辛酉)三辛酉稱高麗景宗　天祐(甲子)三甲子改國號摩震置元虎泰朱梁　開平(丁卯)四第五十三神德王　樸氏名景徽本名秀宗母貞花夫人夫人之父順弘角干追諡成虎大王祖元鄰角干乃阿達王之遠孫父文元伊干追封興廉大王祖文官海乾義父銳謙角干追封宣成大王妃資成王后一云懿成又孝資壬申立理五年火葬藏骨于箴峴南　乾化(辛未)四末帝　貞明(乙亥)六第五十四景明王　樸氏名升英父神德母資成妃長砂他大尊角干追封聖僖大王之子大尊即水宗伊干之子丁丑立理七年火葬皇福寺散骨于省等仍山西甲戌還鐵原太祖　戊寅六月裔死太祖即位於鐵原京己卯移都松岳郡是年創法王慈雲王輪內帝釋舍那又創天禪院(即普膺)新興文殊通地藏□□□□前十大寺皆是年所創庚辰乳巖下立油市故今俗利市云乳下十月創大興寺或系壬午壬午又創日月寺或系辛巳甲申創外帝釋神眾院興國寺丁亥創妙寺己丑創龜山庚寅安　龍德(辛巳)二後唐　同光(癸未)三第五十五景哀王　樸氏名魏膺景明之母弟也母資成甲申立理三年明宗　天成(丙戌)四第五十六敬順王　金氏傅父孝宗伊干追封神興大王祖官□角汗封懿興大王母桂娥康王之乙未納土

歸於陵在□□東向洞　長興(庚寅)四閔帝末帝　清泰(甲午)二自五鳳甲子至乙未合九百九十二年石晉　天福(丙申)八丙申統三韓乙未萱子神釰篡父自立是年國除自壬子至此四十四年而亡

前漢高惠小文景虎昭宣元成哀平孺

後漢光明章和殤安順沖質桓靈農獻

魏晉宋齊梁陳隋

李唐大高則中睿玄肅代德順憲穆敬文虎宣懿僖昭景

朱梁後唐石晉劉漢郭周

大宋

紀異卷第一

敘曰。大抵古之聖人。方其禮樂興邦。仁義設教。則怪力亂神。在所不語。然而帝王之將興也。膺符命。受圖箓。必有以異於人者。然後能乘大變。握大器。成大業也。故河出圖。洛出書。而聖人作。以至虹繞神母而誕羲。龍感女登而注炎。皇娥游窮桑之野。有神童自稱白帝子。交通而生小昊。簡犾吞卵而生契。姜嫄履跡而生棄。胎孕十四月而生堯。龍交大澤而生沛公。自此而降。豈可殫記。然則三國之始祖。皆發乎神異。何足怪哉。此紀異之所以𠌲諸篇也。意在斯焉。

古朝鮮(王儉朝鮮)

魏書云。乃往二千載有壇君王儉。立都阿斯達(經云無葉山。亦云白岳。在白州地。或云在開城東。今白岳宮是)開國號朝鮮。與高同時。古記云。昔有桓因

【現代漢語翻譯】現代漢語譯本：歸於陵在□□東向洞，長興（庚寅年）四年。閔帝、末帝，清泰（甲午年）二年。自五鳳甲子年至乙未年，合計九百九十二年。石晉，天福（丙申年）八年。丙申年統一三韓。乙未年萱子神釰篡父自立，是年國除，自壬子年至此四十四年而亡。

前漢：高帝、惠帝、孝文帝、孝景帝、孝昭帝、孝宣帝、元帝、成帝、哀帝、平帝、孺子嬰後漢：光武帝、明帝、章帝、殤帝、安帝、順帝、沖帝、質帝、桓帝、靈帝、獻帝魏、晉、宋、齊、梁、陳、隋李唐：大帝、高帝、則天、中宗、睿宗、玄宗、肅宗、代宗、德宗、順宗、憲宗、穆宗、敬宗、文宗、武宗、宣宗、懿宗、僖宗、昭宗、景宗朱梁、後唐、石晉、劉漢、郭周大宋紀異卷第一敘曰：大抵古代的聖人，當他們用禮樂來興邦，用仁義來設教時，對於怪異、暴力、叛亂、鬼神之事，通常是不談論的。然而帝王將要興起的時候，必然會應驗天命，接受圖讖，一定會有異於常人的地方，然後才能駕馭大的變局，掌握重要的權力，成就偉大的事業。所以黃河出現河圖，洛水出現洛書，聖人因此而興起。以至於虹繞神母而生伏羲（Fuxi），龍感女登而生炎帝（Yandi）。皇娥在窮桑的郊野遊玩，有神童自稱是白帝之子，與她交合而生少昊（Shaohao）。簡狄吞燕卵而生契（Qi）。姜嫄踩了巨人的腳印而生棄（Qi）。懷孕十四個月而生堯（Yao）。龍在大澤交合而生沛公（劉邦，Liu Bang）。自此之後的事蹟，怎麼能全部記載呢？然而三國的始祖，都是發源于神異之事，這有什麼可奇怪的呢？這就是《紀異》這一篇排在最前面的原因，用意就在這裡。古朝鮮（王儉朝鮮）《魏書》記載：往昔二千年前有壇君王儉（Dangun Wanggeom），在阿斯達（經中說的是無葉山，也叫白岳山，在白州境內，或者說在開城東邊，現在白岳宮就在那裡）建立都城，開國號為朝鮮（Joseon），與高句麗（Goguryeo）同時。古記中記載：過去有桓因（Hwanin）...

【English Translation】 English version: Guiyuling is located in the east-facing cave of □□, the fourth year of Changxing (Gengyin year). Emperor Min, Emperor Mo, the second year of Qingtai (Jiawu year). From the Jiazi year of the Five Phoenix era to the Yiwei year, totaling nine hundred and ninety-two years. Later Jin Dynasty, the eighth year of Tianfu (Bingshen year). In the Bingshen year, the Three Han were unified. In the Yiwei year, Xuanzi Shin Geum usurped his father and established himself, and the country was abolished in that year, and it perished forty-four years from the Renzi year to this point.

Former Han Dynasty: Emperor Gao, Emperor Hui, Emperor Wen, Emperor Jing, Emperor Zhao, Emperor Xuan, Emperor Yuan, Emperor Cheng, Emperor Ai, Emperor Ping, Ruzi Ying Later Han Dynasty: Emperor Guangwu, Emperor Ming, Emperor Zhang, Emperor Shang, Emperor An, Emperor Shun, Emperor Chong, Emperor Zhi, Emperor Huan, Emperor Ling, Emperor Xian Wei, Jin, Song, Qi, Liang, Chen, Sui Li Tang Dynasty: Emperor Daizong, Emperor Gao, Empress Wu Zetian, Emperor Zhong, Emperor Rui, Emperor Xuan, Emperor Su, Emperor Dai, Emperor De, Emperor Shun, Emperor Xian, Emperor Mu, Emperor Jing, Emperor Wen, Emperor Wu, Emperor Xuan, Emperor Yi, Emperor Xi, Emperor Zhao, Emperor Jing Zhu Liang, Later Tang, Later Jin, Liu Han, Guo Zhou Great Song Dynasty Records of Anomalies, Volume 1 Preface: Generally speaking, the ancient sages, when they used rites and music to build the country and established teachings with benevolence and righteousness, they usually did not talk about strange phenomena, violence, rebellion, and ghosts and gods. However, when an emperor is about to rise, he will surely be blessed by destiny and receive prophecies. There must be something extraordinary about him, and then he can manage great changes, grasp important power, and achieve great undertakings. Therefore, the Hetu emerged from the Yellow River, and the Luoshu emerged from the Luo River, and the sages arose from this. As for the rainbow surrounding the divine mother and giving birth to Fuxi, the dragon sensing Nudeng and giving birth to Yandi. Huang'e played in the wilderness of Qiong Sang, and a divine child claimed to be the son of the White Emperor, and had intercourse with her and gave birth to Shaohao. Jian Di swallowed a swallow's egg and gave birth to Qi. Jiang Yuan stepped on the footprint of a giant and gave birth to Qi. She was pregnant for fourteen months and gave birth to Yao. A dragon mated in the great swamp and gave birth to Liu Bang. How can all the deeds since then be recorded? However, the ancestors of the Three Kingdoms all originated from miraculous events, so what is so strange about that? This is why this chapter, 'Records of Anomalies,' is placed at the beginning, and the intention lies here. Ancient Joseon (Wanggeom Joseon) The 'Book of Wei' records: In the past, two thousand years ago, there was Dangun Wanggeom, who established the capital in Asadal (the sutras say it is Muyeopsan, also called Baegaksan, located in the territory of Baekju, or east of Gaeseong, where Baegak Palace is now), and founded the country named Joseon, contemporary with Goguryeo. Ancient records say: In the past, there was Hwanin...

(謂帝釋也)庶子桓雄。數意天下。貪求人世。父知子意。下視三危太伯可以弘益人間。乃授天符印三個。遣往理之。雄率徒三千。降於太伯山頂(即太伯今妙香山)神壇樹下。謂之神市。是謂桓雄天王也。將風伯雨師雲師。而主谷主命主病主刑主善惡。凡主人間三百六十餘事。在世理化。時有一熊一虎。同穴而居。常祈于神雄。愿化為人。時神遺靈艾一炷。蒜二十枚曰。爾輩食之。不見日光百日。便得人形。熊虎得而食之。忌三七日。熊得女身。虎不能忌。而不得人身。熊女者無與為婚。故每於壇樹下咒愿有孕。雄乃假化而婚之。孕生子。號曰壇君王儉。以唐高即位五十年庚寅(唐堯即位元年戊辰。則五十年丁巳。非庚寅也。疑其未實)都平壤城(今西京)始稱朝鮮。又移都於白岳山阿斯達。又名弓(一作方)忽山。又今彌達。御國一千五百年。周虎王即位己卯封箕子于朝鮮。壇君乃移于藏唐京。后還隱於阿斯達為山神。壽一千九百八歲。唐裴矩傳云。高麗本孤竹國(今海州)。周以封箕子為朝鮮。漢分置三郡。謂玄菟樂浪帶方(北帶方)。通典亦同此說(漢書則真臨樂玄四郡。今云三郡。名又不同何耶)。

魏滿朝鮮

前漢朝鮮傳云。自始燕時常略得真番朝鮮(師古曰戰國時□國始略得此地也)。為

【現代漢語翻譯】現代漢語譯本：（這裡指的是帝釋）庶子桓雄，經常想著天下之事，貪戀人世間的生活。他的父親知道他的心意，觀察到三危太伯山適合用來弘揚人間利益，於是授予他天符印三個，派遣他前去治理。桓雄率領徒眾三千人，降臨到太伯山頂（就是現在的妙香山）的神壇樹下，稱之為神市。這就是桓雄天王。他帶領著風伯、雨師、雲師，掌管著穀物、生命、疾病、刑罰、善惡等事，總共管理人間三百六十多項事務，在世間進行治理和教化。當時有一隻熊和一隻老虎，共同居住在一個洞穴里，經常向神雄祈禱，希望能夠變成人。神賜予他們靈艾一炷，蒜二十枚，說：『你們吃了這些東西，不見陽光一百天，就能變成人形。』熊和老虎得到后就吃了下去，並遵守禁忌二十一天。熊變成了女子，老虎因為不能遵守禁忌，所以沒能變成人。熊女因為沒有可以結婚的對象，所以經常在神壇樹下祈禱，希望能夠懷孕。桓雄於是化身與她結婚，懷孕生下兒子，名叫壇君王儉。在唐堯即位五十年庚寅年（唐堯即位元年是戊辰年，五十年應該是丁巳年，不是庚寅年，懷疑這個記載不真實），定都平壤城（就是現在的西京），開始稱作朝鮮。後來又遷都到白岳山阿斯達，又名弓忽山，又名彌達。治理國家一千五百年。周虎王即位己卯年，封箕子于朝鮮。壇君於是遷到藏唐京，後來又回到阿斯達隱居，成為山神，享年一千九百零八歲。唐朝裴矩的傳記中說，高麗原本是孤竹國（就是現在的海州）。周朝把箕子封到這裡，稱為朝鮮。漢朝分設三個郡，分別是玄菟、樂浪、帶方（北帶方）。《通典》也和這個說法相同（《漢書》記載的是真番、臨屯、樂浪、玄菟四個郡，現在說是三個郡，而且名稱也不一樣，這是為什麼呢？）。

魏滿朝鮮

前漢朝鮮傳中說，自從燕國開始，經常侵略奪取真番、朝鮮（師古說戰國時期的燕國開始侵略奪取這些地方）。

【English Translation】 English version: (Referring to Indra) The illegitimate son Hwanung, frequently contemplated the affairs of the world and craved life in the human realm. His father, knowing his intentions, observed that Samwi-Taebaek Mountain (Samwi-Taebaek) was suitable for promoting benefit to humankind. Therefore, he bestowed upon him three Heavenly Seals and dispatched him to govern there. Hwanung led three thousand followers and descended to the summit of Taebaek Mountain (now known as Myohyang Mountain), beneath the sacred altar tree, calling it the Divine City. This is Hwanung Cheonwang (Hwanung, the Heavenly King). He led the Wind Lord (Pungbaek), Rain Master (Usa), and Cloud Master (Unsa), and governed matters of grain, life, illness, punishment, good and evil, overseeing a total of over three hundred and sixty affairs of the human world, administering and civilizing the world. At that time, there was a bear and a tiger living together in a cave, constantly praying to Hwanung, wishing to become human. The divine being bestowed upon them a bundle of sacred mugwort and twenty cloves of garlic, saying, 'If you eat these and avoid sunlight for one hundred days, you will attain human form.' The bear and tiger received them and ate them, observing the taboo for twenty-one days. The bear transformed into a woman, but the tiger, unable to observe the taboo, failed to become human. The bear woman, having no one to marry, frequently prayed beneath the altar tree, wishing to conceive. Hwanung then transformed and married her, and she conceived and gave birth to a son, named Dangun Wanggeom (Dangun Wanggeom). In the Gyeongin year, the fiftieth year of the reign of Tang Yao (Emperor Yao) (the first year of Tang Yao's reign was the Wuchen year, so the fiftieth year should be Dingsi, not Gyeongin; it is suspected that this record is not accurate), he established his capital in Pyongyang (now Seogyeong), and began to call it Joseon. Later, he moved the capital to Asadal on Baegak Mountain, also known as Gunghol Mountain, also known as Midal. He ruled the country for one thousand five hundred years. In the Gimyo year of the reign of King Hu of Zhou, he enfeoffed Gija (Gija) in Joseon. Dangun then moved to Jangdanggyeong, and later returned to Asadal to live in seclusion, becoming a mountain god, living to the age of one thousand nine hundred and eight years. Pei Ju (Pei Ju) of the Tang Dynasty said in his biography that Goryeo was originally Gojukguk (now Haeju). The Zhou Dynasty enfeoffed Gija there, calling it Joseon. The Han Dynasty established three commanderies, namely Hyeonto (Hyeonto), Nangnang (Nangnang), and Daifang (Daifang) (North Daifang). The Tongdian also says the same thing (the Book of Han records four commanderies: Jinbeon, Imdun, Nangnang, and Hyeonto; now it says three commanderies, and the names are also different, why is this?).

Wiman Joseon (Wiman Joseon)

The Records of Joseon in the Former Han Dynasty states that since the time of Yan, it had frequently invaded and seized Jinbeon (Jinbeon) and Joseon (Shigu said that the state of Yan during the Warring States period began to invade and seize these lands).

置吏筑障。秦滅燕。屬遼東外徼。漢興。為遠難守。復修遼東故塞。至浿水為界(師古曰。浿在樂浪郡)。屬燕。燕王盧綰反入兇奴。燕人衛滿亡命。聚黨千餘人。東走出塞。渡浿水。居秦故空地上下障。稍役屬真番朝鮮蠻夷。及故燕齊亡命者王之。都王儉(李曰。地名。臣贊曰。王儉城在樂浪郡浿水之東)。以兵威侵降其旁小邑。真番臨屯皆來服屬。方數千里。傳子至孫右渠(師古曰。孫名右渠)。真番辰國欲上書見天子。雍閼不通(師古曰。辰謂辰韓也)。元封二年。漢使涉何諭右渠。終不肯奉詔。何去至界。臨浿水。使馭刺殺送何者朝鮮裨王長(師古曰。送何者名也)即渡水。馭入塞。遂歸報。天子拜何為遼東之部都尉。朝鮮怨何。襲攻殺何。天子遣樓。舡將軍楊仆。從齊浮渤海。兵五萬。左將軍荀彘出遼討右渠。右渠發兵距險。樓舡將軍將齊七千人先到王儉。右渠城守。規知樓舡軍小。即出擊樓舡。樓舡敗走。仆失眾遁山中獲免。左將軍擊朝鮮浿水西軍。未能破。天子為兩將未有利。乃使衛山因兵威往諭右渠。右渠請降。遣太子獻馬。人眾萬餘持兵。方渡浿水。使者及左將軍疑其為變。謂太子已服。宜毋持兵。太子亦疑使者詐之。遂不渡浿水。復引歸。報天子誅山。左將軍破浿水上軍。乃前至城下。圍其西北

【現代漢語翻譯】現代漢語譯本設定官吏修築屏障。秦朝滅亡燕國后，這裡隸屬於遼東郡外圍的邊境地區。漢朝興起后，因為這裡地處偏遠難以防守，於是重新修築遼東舊時的邊塞，以浿水（《師古注》說：浿水在樂浪郡）作為邊界。這裡隸屬於燕國。燕王盧綰叛亂逃入匈奴，燕國人衛滿逃亡，聚集了一千多人的隊伍，向東逃出邊塞，渡過浿水，居住在秦朝遺留的空地上下的屏障地區。逐漸役使真番、朝鮮的蠻夷，以及原來燕國、齊國的逃亡者，自立為王。都城設在王儉（李注說：地名。臣贊說：王儉城在樂浪郡浿水之東）。憑藉武力侵略降服周圍的小城邑。真番、臨屯都來歸服。領地有數千里。衛滿傳位給兒子，又傳給孫子右渠（《師古注》說：孫子的名字叫右渠）。真番、辰國想要上書朝見天子，（但被右渠）阻止，無法溝通（《師古注》說：辰指的是辰韓）。元封二年，漢朝派遣涉何去告諭右渠，右渠始終不肯聽從詔令。涉何離開到達邊界，臨近浿水時，讓隨從刺殺了護送涉何的朝鮮裨王長（《師古注》說：護送涉何的人的名字）。隨即渡過浿水，隨從進入邊塞，於是回去報告。天子任命涉何為遼東之部都尉。朝鮮怨恨涉何，襲擊殺死了涉何。天子派遣樓船將軍楊仆，從齊地乘船渡過渤海，率領五萬軍隊，左將軍荀彘從遼東出發討伐右渠。右渠發兵佔據險要地勢抵抗。樓船將軍率領齊地的七千人先到達王儉。右渠堅守城池，估計樓船將軍的軍隊弱小，於是出兵攻擊樓船軍，樓船軍戰敗逃走。楊仆丟失了軍隊逃入山中才得以倖免。左將軍攻擊朝鮮浿水西邊的軍隊，未能攻破。天子認為兩位將軍都沒有取得勝利，於是派遣衛山憑藉漢軍的威勢前去告諭右渠。右渠請求投降，派遣太子獻上馬匹，率領一萬多人拿著武器，正要渡過浿水。使者和左將軍懷疑他們要發生變故，認為太子已經服從，不應該拿著武器。太子也懷疑使者欺騙他，於是沒有渡過浿水，又率兵返回。漢朝上報天子誅殺了衛山。左將軍攻破了浿水上的軍隊，於是前進到達城下，包圍了王儉城的西北面。

【English Translation】 English version Officials were appointed to build barriers. After the Qin dynasty destroyed the Yan state, this area belonged to the outer border region of Liaodong Commandery. When the Han dynasty rose, because this place was remote and difficult to defend, the old Liaodong fortress was rebuilt, with the Pae River (Shigu's note: The Pae River is in Lelang Commandery) as the boundary. This area belonged to the Yan state. When King Lu Wan of Yan rebelled and fled to the Xiongnu, Wei Man, a man of Yan, fled, gathering a force of more than a thousand people, and fled east out of the border, crossing the Pae River, and residing in the barrier area above and below the empty land left by the Qin dynasty. Gradually, he enslaved the barbarians of Jinbeon (真番), Joseon (朝鮮), and the refugees from the former Yan and Qi states, and established himself as king. The capital was located in Wanggeom (王儉) (Li's note: Place name. Chen Zan's note: Wanggeom City is east of the Pae River in Lelang Commandery). He used military force to invade and subdue the surrounding small towns. Jinbeon and Imdun (臨屯) all came to submit. The territory spanned thousands of miles. Wei Man passed the throne to his son, and then to his grandson Ugeo (右渠) (Shigu's note: The grandson's name is Ugeo). Jinbeon and Jinhan (辰國) wanted to submit memorials to see the emperor, but (Ugeo) prevented them, and communication was impossible (Shigu's note: Jin refers to Jinhan). In the second year of Yuanfeng, the Han dynasty sent She He to inform Ugeo, but Ugeo refused to obey the imperial edict. She He left and reached the border, near the Pae River, and had his attendant assassinate Jang (長), the Joseon vice-king who was escorting She He (Shigu's note: The name of the person escorting She He). Immediately, he crossed the Pae River, and the attendant entered the border, and then returned to report. The emperor appointed She He as the commander of Liaodong. Joseon resented She He and attacked and killed him. The emperor sent General Yang Pu (楊僕) with the Lou Chuan (樓舡) fleet, sailing from Qi across the Bohai Sea, leading an army of 50,000, and General Zuo Xun Zhi (荀彘) set out from Liaodong to attack Ugeo. Ugeo sent troops to occupy strategic locations to resist. General Yang Pu with the Lou Chuan fleet led 7,000 men from Qi to arrive at Wanggeom first. Ugeo defended the city, estimating that General Yang Pu's army was weak, so he sent troops to attack the Lou Chuan army, and the Lou Chuan army was defeated and fled. Yang Pu lost his army and fled into the mountains, barely escaping. General Zuo attacked the Joseon army west of the Pae River, but failed to break through. The emperor believed that neither general had achieved victory, so he sent Wei Shan (衛山) to inform Ugeo with the might of the Han army. Ugeo requested to surrender, sending the crown prince to offer horses, leading more than 10,000 people with weapons, about to cross the Pae River. The envoy and General Zuo suspected that they were about to cause a change, believing that the crown prince had already submitted and should not be carrying weapons. The crown prince also suspected that the envoy was deceiving him, so he did not cross the Pae River, and led his troops back. The Han court reported to the emperor and executed Wei Shan. General Zuo broke through the army on the Pae River, and then advanced to the city, surrounding the northwest side of Wanggeom City.

。樓舡亦往會居城南。右渠堅守。數月未能下。天子以久不能決。使故濟南太守公孫遂往正之。有便宜將以從事。遂至。縛樓舡將軍並其軍。與左將軍急擊朝鮮。朝鮮相路人。相韓陶。尼溪相參。將軍王唊(師古曰。尼溪地名。四人也)相與謀欲降。王不肯之。陶唊路人皆亡降漢。路人道死。元封三年夏。尼溪相參使人殺王右渠來降。王儉城未下。故右渠之大臣成已又反。左將軍使右渠子長。路人子最。告諭其民。謀殺成已。故遂定朝鮮。為真番　臨屯　樂浪　玄菟四郡。

馬韓

魏志云。魏滿擊朝鮮。朝鮮王準率宮人左右。越海而南至韓地。開國號馬韓。甄萱上大祖書云。昔馬韓先起。赫世勃興。於是百濟開國於金馬山。崔致遠云。馬韓。麗也。辰韓。羅也(據本紀。則羅先起甲子。麗後起甲申。而此云者。以王準言之耳。以此知東明之起。已並馬韓而因之矣。故稱麗為馬韓。今人或認金馬山。以馬韓為百濟者。蓋誤濫也。麗地自有邑山。故名馬韓也)四夷　九夷　九韓　穢貊周禮職方氏掌四夷九貊者。東夷之種。即九夷也。三國史云。溟州。古穢國。野人耕田得穢王印獻之　又春州古牛首州。古貊國。又或云。今朔州是貊國。或平壤城為貊國。淮南子注云。東方之夷九種　論語正義云。九夷者　一玄

【現代漢語翻譯】現代漢語譯本：樓船也開往會合于城南。右渠堅守，數月未能攻下。漢武帝因為長期不能解決，派遣原濟南太守公孫遂前去糾正，如有合適的時機可行事。公孫遂到達后，捆綁了樓船將軍並接管了他的軍隊，與左將軍一起緊急攻打朝鮮。朝鮮相路人（朝鮮的相，相當於大臣），相韓陶，尼溪相參（師古說：尼溪是地名，參是尼溪這個地方的相），將軍王唊（師古說：這四個人也想投降）一起商議想要投降，但右渠王不同意。韓陶、王唊、路人都逃亡投降了漢朝，路人在逃亡的路上死了。元封三年夏天，尼溪相參派人刺殺了右渠王來投降。王儉城還沒有攻下，原右渠的大臣成已又反叛。左將軍派右渠的兒子長，路人的兒子最，告知並勸說當地的百姓，合謀殺死了成已，於是平定了朝鮮，設定了真番、臨屯、樂浪、玄菟四個郡。

馬韓

《魏志》記載：衛滿攻打朝鮮，朝鮮王準率領宮人和侍從，渡海向南到達韓地，開國，國號為馬韓。甄萱上大祖的書信中說：『從前馬韓先興起，聲勢顯赫。』於是百濟在金馬山開國。崔致遠說：『馬韓，就是麗。辰韓，就是羅。』（根據本紀記載，羅先興起于甲子年，麗后興起于甲申年，這裡這樣說，是以王準而言的。由此可知東明的興起，已經吞併了馬韓並沿用了它的名號。所以稱麗為馬韓。現在有人誤認為金馬山，把馬韓當成百濟，這是混淆了。麗自有邑山這個地方，所以名叫馬韓。）四夷、九夷、九韓、穢貊，《周禮·職方氏》掌管四夷九貊，東夷的種類，就是九夷。《三國史》記載：溟州，古時候是穢國。有野人耕田時得到穢王之印獻給朝廷。又春州古時候叫牛首州，是古貊國。又有人說，現在的朔州是貊國，或者平壤城是貊國。《淮南子》的註釋說：東方的夷有九種。《論語正義》說：九夷是：一玄夷

【English Translation】 English version: The Lou Chuan (樓舡, warship) also went to join the siege at the south of the city. Youqu (右渠, King Youqu of Gojoseon) held firm, and they were unable to capture it for several months. Emperor Wu (天子, Emperor of Han Dynasty) , because it could not be resolved for a long time, sent the former governor of Jinan (濟南), Gongsun Sui (公孫遂), to rectify the situation, with the authority to act as he saw fit. When Gongsun Sui arrived, he bound the Lou Chuan general and took over his army, and together with the Left General, urgently attacked Joseon (朝鮮). The Joseon minister Luren (路人, Minister Luren of Gojoseon), Minister Han Tao (韓陶), Nixi Minister Can (尼溪相參, Minister Can of Nixi), and General Wang Jia (王唊, General Wang Jia) (Shigu (師古) said: Nixi (尼溪) is a place name, these four people also wanted to surrender) conspired to surrender, but King Youqu refused. Han Tao, Wang Jia, and Luren all fled and surrendered to the Han, Luren died on the way. In the summer of the third year of Yuanfeng (元封三年), Nixi Minister Can sent someone to assassinate King Youqu and surrendered. Wang Jian City (王儉城) had not yet fallen, and Cheng Yi (成已), a former minister of Youqu, rebelled again. The Left General sent Youqu's son Zhang (長), and Luren's son Zui (最), to inform and persuade the people, and conspired to kill Cheng Yi, thus pacifying Joseon, and establishing the four commanderies of Zhenfan (真番), Lintun (臨屯), Lelang (樂浪), and Xuantu (玄菟).

Mahan (馬韓)

The Wei Zhi (魏志, Records of the Three Kingdoms) states: Wei Man (魏滿, Wiman) attacked Joseon, and King Jun (準, King Jun of Gojoseon) led his palace staff and attendants, crossed the sea southwards to the land of Han (韓地), and established a country named Mahan. Zhen Xuan's (甄萱) letter to Daizu (大祖) says: 'In the past, Mahan rose first, with great power and prosperity.' Thus, Baekje (百濟) was founded on Jinma Mountain (金馬山). Cui Zhiyuan (崔致遠) said: 'Mahan is Li (麗). Jinhan (辰韓) is Luo (羅).' (According to the Annals, Luo arose first in the year Jiazi (甲子), and Li arose later in the year Jiashen (甲申), but this statement refers to King Jun. From this, it can be known that Dongming's (東明) rise had already annexed Mahan and adopted its name. Therefore, Li is called Mahan. Some people now mistakenly identify Jinma Mountain and consider Mahan to be Baekje, which is a confusion. Li has its own place called Yishan (邑山), hence the name Mahan.) The Four Yi (四夷), Nine Yi (九夷), Nine Han (九韓), and Huimo (穢貊). The Zhou Li (周禮, Rites of Zhou) · Zhifang Shi (職方氏) manages the Four Yi and Nine Mo, the Eastern Yi's (東夷) kind, which is the Nine Yi. The Samguk Sagi (三國史, History of the Three Kingdoms) states: Mingzhou (溟州), in ancient times, was the country of Hui (穢國). A wild man tilling the field obtained the seal of the King of Hui and presented it to the court. Also, Chunzhou (春州), in ancient times, was called Niushou Zhou (牛首州), which was the ancient country of Mo (貊國). Some say that the current Shuozhou (朔州) is the country of Mo, or that Pyongyang (平壤城) is the country of Mo. Huainanzi's (淮南子) commentary says: The Eastern Yi have nine kinds. Lunyu Zhengyi (論語正義, The Correct Meaning of the Analects) says: The Nine Yi are: One, Xuan Yi (玄夷).

菟　二樂浪　三高麗　四滿飾　五鳧臾　六素家　七東屠　八倭人　九天鄙　海東安弘記云九韓者　一日本　二中華　三吳越　四[尤-尢+乇]羅　五鷹游　六靺鞨　七丹國　八女真　九穢貊。

二府

前漢書。昭帝始元五年己亥。置二外府。謂朝鮮舊地平那及玄菟郡等為平州都督府。臨屯樂浪等兩郡之地置東部都尉府(私曰朝鮮傳則真番玄菟臨屯樂浪等四。今有平那無真番。蓋一地二名也)。

七十二國

通典云。朝鮮之遺民分為七十餘國。皆地方百里。後漢書云。西漢以朝鮮舊地初置為四郡。後置二府。法令漸煩。分為七十八國。各萬戶(馬韓在西。有五十四小邑。皆稱國。辰韓在東。有十二小邑稱國。卞韓在南。有十二小邑。各稱國)。

樂浪國

前漢時始置樂浪郡。應邵曰。故朝鮮國也　新唐書注云。平壤城。古漢之樂浪郡也　國史云。赫居世三十年。樂浪人來投　又第三弩禮王四年。高麗第三無恤王伐樂浪滅之。其國人與帶方(北帶方)投于羅。又無恤王二十七年。光虎帝遣使伐樂浪。取其地為郡縣。薩水已南屬漢(據上諸文。樂浪即平壞城。宜矣。或云樂浪中頭山下靺鞨之界。薩水今大同江也。未詳孰是)又百濟溫祚之言曰。東有樂浪。北有靺鞨。則殆古漢時樂

【現代漢語翻譯】現代漢語譯本菟，二樂浪（古代朝鮮的郡名），三高麗（古代國家名），四滿飾，五鳧臾，六素家，七東屠，八倭人（古代對日本人的稱呼），九天鄙。《海東安弘記》記載的九韓是：一日本，二中華，三吳越（古代地區名），四[尤-尢+乇]羅，五鷹游，六靺鞨（古代民族名），七丹國，八女真（古代民族名），九穢貊（古代民族名）。

二府

《前漢書》記載，昭帝始元五年己亥，設定二外府，指的是朝鮮舊地平那及玄菟郡等，設為平州都督府。臨屯、樂浪等兩郡之地設定東部都尉府（私以為《朝鮮傳》記載的是真番、玄菟、臨屯、樂浪等四郡。現在有平那而無真番，大概是一個地方兩個名字）。

七十二國

《通典》記載，朝鮮的遺民分為七十餘國，都地方百里。《後漢書》記載，西漢以朝鮮舊地最初設定為四郡，後來設定二府，法令逐漸繁瑣，分為七十八國，各有萬戶（馬韓在西，有五十四個小邑，都稱國。辰韓在東，有十二個小邑稱國。卞韓在南，有十二個小邑，各稱國）。

樂浪國

前漢時開始設定樂浪郡。應劭說：『是原來的朝鮮國』。《新唐書注》記載：『平壤城，是古代漢朝的樂浪郡』。《國史》記載：赫居世三十年，樂浪人來投奔。又第三弩禮王四年，高麗第三無恤王攻打樂浪並滅亡了它。其國人與帶方（北帶方）投奔于羅。又無恤王二十七年，光虎帝派遣使者攻打樂浪，奪取它的土地作為郡縣。薩水以南屬於漢朝（根據以上各種文獻，樂浪就是平壤城，應該是這樣。或者說樂浪位於中頭山下靺鞨的邊界，薩水就是現在的大同江。不知道哪個說法正確）。又百濟溫祚說：『東有樂浪，北有靺鞨』，大概是古代漢朝的時候。

【English Translation】 English version Tu, two Lelang (an ancient Korean commandery), three Goguryeo (an ancient kingdom), four Mansik, five Furyeo, six Soja, seven Dongto, eight Wajin (an ancient term for the Japanese), nine Cheonbi. The 'Haedong Anhonggi' records the Nine Han as: one Japan, two China, three Wu-Yue (an ancient region), four [尤-尢+乇]ra, five Eungyoo, six Malgal (an ancient people), seven Dan country, eight Jurchen (an ancient people), nine Yemaek (an ancient people).

Two Prefectures

The 'Book of the Former Han' records that in the fifth year of Emperor Zhao's Shiyuan era (Ji Hai year), two outer prefectures were established, referring to the old Korean lands of Pyeongna and the Xuantu commandery, etc., which were established as the Pingzhou Protectorate. The lands of the two commanderies of Imdun and Lelang were established as the Eastern Commandery (I believe the 'Korean Biography' records the four commanderies of Jinbeon, Xuantu, Imdun, and Lelang. Now there is Pyeongna but no Jinbeon, probably one place with two names).

Seventy-Two States

The 'Comprehensive Statutes' records that the remnants of the Korean people were divided into more than seventy states, each with a territory of one hundred li. The 'Book of the Later Han' records that the Western Han initially established four commanderies in the old Korean lands, and later established two prefectures. The laws and regulations gradually became complicated, and they were divided into seventy-eight states, each with ten thousand households (Mahan was in the west, with fifty-four small towns, all called states. Jinhan was in the east, with twelve small towns called states. Byeonhan was in the south, with twelve small towns, each called a state).

Lelang State

The Lelang commandery was first established during the Former Han Dynasty. Ying Shao said: 'It is the former Korean state.' The 'Annotations to the New Book of Tang' records: 'Pyongyang Fortress is the ancient Lelang commandery of the Han Dynasty.' The 'National History' records: In the 30th year of Hyeokgeose, people from Lelang came to surrender. Also, in the 4th year of King Nurye of Goguryeo, King Mu-hyul of Goguryeo attacked and destroyed Lelang. Its people and Daebang (Northern Daebang) surrendered to Silla. Also, in the 27th year of King Mu-hyul, Emperor Guanghu sent envoys to attack Lelang, seizing its land to establish commanderies and counties. The area south of the Sal River belonged to the Han (According to the above documents, Lelang is Pyongyang Fortress, it should be so. Or it is said that Lelang is located at the border of the Malgal people below Jungtusan Mountain, and the Sal River is the present-day Daedong River. It is not known which statement is correct). Also, Baekje's Onjo said: 'To the east is Lelang, to the north is the Malgal', probably during the ancient Han Dynasty.

浪郡之屬縣之地也。新羅人亦以稱樂浪。故今本朝亦因之而稱樂浪郡夫人。又太祖降女于金傳。亦曰樂浪公主。

北帶方

北帶方。本竹覃城。新羅弩禮王四年。帶方人與樂浪人投于羅(此皆前漠所置二郡名。其後僭稱國。今來降)。

南帶方

曹魏時始置南帶方郡(今南原府)故云。帶方之南海水千里曰瀚海(後漢建安中以馬韓南荒地為帶方郡。倭韓遂屬。是也)。

靺鞨(一作勿吉)　　渤海

通典云。渤海。本栗未靺鞨。至其酋柞榮立國。自號震旦。先天中(玄宗王子)始去靺鞨號。專稱渤海開元七年(己未)柞榮死。謚為高王。世子襲立。明皇賜典冊襲王。私改年號。遂為海東盛國。地有五京。十五府。六十二州。後唐天成初。契丹攻破之。其後為丹所制(三國史云。儀鳳三年。高宗戊寅。高麗殘孽類聚。北依太伯山下。國號渤海。開元二十年間。明皇遣將討之。又聖德王三十二年。玄宗甲戌。渤海靺鞨越海侵唐之登州。玄宗討之。又新羅古記云。高麗舊將柞榮。姓大氏。聚殘兵。立國於大伯山南。國號渤海。按上諸文。渤海乃靺鞨之別種。但開合不同而已。按指掌圖。渤海在長城東北角外)　賈耽郡國志云。渤海國之鴨淥南海扶余橻城四府。並是高麗舊地也。自新羅

【現代漢語翻譯】現代漢語譯本樂浪郡的附屬縣所在地。新羅人也用它來稱呼樂浪。因此，現在的本朝也沿用這個稱呼，稱樂浪郡夫人。另外，太祖將女兒嫁給金傳，也稱為樂浪公主。

北帶方

北帶方，原為竹覃城。新羅弩禮王四年，帶方人和樂浪人歸順新羅（這些人都是前漢、前漠所設定的兩個郡的居民。後來他們僭越稱國。現在前來歸降）。

南帶方

曹魏時期開始設定南帶方郡（今南原府），所以說，帶方的南海水千里之遙的地方叫做瀚海（後漢建安年間，以馬韓南部的荒地設定帶方郡，倭和韓於是歸屬。就是指這件事）。

靺鞨（一作勿吉）渤海

《通典》記載，渤海，原為栗末靺鞨。到其首領柞榮建立國家，自稱震旦。先天年間（玄宗王子時期）開始去掉靺鞨的稱號，專門稱渤海。開元七年（己未年），柞榮去世，謚號為高王。世子繼承王位。明皇賜予典冊，承認其襲王。私自更改年號。於是成為海東盛國。地方有五京、十五府、六十二州。後唐天成初年，契丹攻破了它。之後被契丹所控制（《三國史》記載，儀鳳三年，高宗戊寅年，高麗的殘餘勢力聚集，向北依靠太伯山下，國號渤海。開元二十年間，明皇派遣將領討伐它。另外，聖德王三十二年，玄宗甲戌年，渤海靺鞨越過海侵犯唐朝的登州。玄宗討伐它。另外，《新羅古記》記載，高麗舊將柞榮，姓大氏，聚集殘兵，在大伯山南建立國家，國號渤海。按照以上各種文獻，渤海是靺鞨的別種，只是開合不同而已。按照《指掌圖》，渤海在長城東北角外）。賈耽《郡國志》記載，渤海國的鴨淥南、海扶余、橻城四府，都是高麗的舊地。自從新羅

【English Translation】 English version It is the location of a subordinate county of Langjun (name of a region). The Silla (ancient Korean kingdom) people also used it to refer to Lelang (ancient Chinese commandery). Therefore, the current dynasty also follows this and refers to the Lady of Lelang Commandery. In addition, Taejo (founder of Goryeo dynasty) marrying his daughter to Kim Jeon was also called Princess Lelang.

North Daifang (Northern Daifang Commandery)

North Daifang was originally Jukdam Fortress. In the fourth year of King Nulee of Silla, the Daifang people and Lelang people surrendered to Silla (these were all residents of the two commanderies established by the Former Han and Former Mo. Later, they presumptuously claimed to be states. Now they have come to surrender).

South Daifang (Southern Daifang Commandery)

The Southern Daifang Commandery (present-day Namwon Prefecture) was first established during the Cao Wei period, hence the saying that the sea a thousand miles south of Daifang is called the Han Sea (During the Jian'an period of the Later Han Dynasty, the barren lands south of Mahan were used to establish Daifang Commandery, and the Wa and Han then belonged to it. This is what it refers to).

Mohe (also written as Wuji) Bohai (Balhae)

The Tongdian (encyclopedia) states that Bohai was originally the Kurik Mohe. When its chieftain Zuo Rong established the state, he called himself Zhendan. During the Xiantian period (reign of Emperor Xuanzong's son), he began to remove the title of Mohe and exclusively called it Bohai. In the seventh year of Kaiyuan (Jiwei year), Zuo Rong died and was posthumously named King Gao. The crown prince inherited the throne. Emperor Minghuang bestowed official documents recognizing his succession. He privately changed the era name. Thus, it became the Prosperous Country of the East Sea. The territory had five capitals, fifteen prefectures, and sixty-two states. In the early years of Tiancheng of the Later Tang Dynasty, the Khitans conquered it. Afterwards, it was controlled by the Khitans (The Samguk Sagi (history book) states that in the third year of Yifeng, Wuyin year of Emperor Gaozong, the remnants of Goguryeo gathered and relied on the south of Mount Taebaek, calling their state Bohai. During the twentieth year of Kaiyuan, Emperor Minghuang sent generals to subjugate it. Also, in the thirty-second year of King Seongdeok, Jiaxu year of Emperor Xuanzong, the Bohai Mohe crossed the sea and invaded Dengzhou of Tang. Emperor Xuanzong subjugated them. Also, the Silla Ancient Records state that the former Goguryeo general Zuo Rong, whose surname was Dae, gathered the remaining soldiers and established a state south of Mount Taebaek, calling it Bohai. According to the above documents, Bohai is a separate branch of the Mohe, but only different in opening and closing. According to the Finger-Palm Map, Bohai is outside the northeast corner of the Great Wall). Jia Dan's Jun Guo Zhi (Gazetteer) states that the four prefectures of Bohai Kingdom, namely Yalu South, Hae Yu, and Chuseong, were all former territories of Goguryeo. Since Silla

泉井郡(地理志。朔州領縣有泉井郡。今涌州)至橻城府三十九驛　又三國史云。百濟末年。渤海靺鞨新羅分百濟地(據此。則鞨海又分為二國也)羅人云。北有靺鞨。南有倭人。西有百濟。是國之害也　又靺鞨地接阿。瑟羅州　又東明記云。卒本城地連靺鞨(或云今東真)羅第六祇麻王十四年(乙丑)靺鞨兵大入北境。襲大嶺柵過泥河　後魏書靺鞨作勿吉　指掌圖云。挹屢與勿吉皆肅慎也　黑水　沃沮　按東坡指掌圖。辰韓之北有南北黑水　按東明帝立十年滅　北沃沮。溫柞王四十二年南沃沮二十餘家來投。新羅又赫居世五十二年東沃沮來獻良馬。則又有東沃沮矣。指掌圖。黑水在長城北　沃沮在長城南。

伊西國

弩禮王十四年。伊西國人來攻金城　按雲門寺古傳諸寺納田記云。貞觀六年壬辰伊西郡今郡村零味寺納田。則今郡村今清道地。即清道郡古伊西郡一。

五伽耶(按駕洛記贊云。垂一紫纓。下六圓卵。五歸各邑。一在茲城則一為首露王。餘五各為五伽耶之主。金官不入五數當矣。而本朝史略。並數金官而濫記昌寧誤)

阿羅(一作耶)伽耶(今咸安)古寧伽耶(今咸寧)大伽耶(今高靈)星山伽耶(今京山玄)碧珍小伽耶(今固城)又本朝史略云。太祖天福五年庚子改五伽耶名

【現代漢語翻譯】現代漢語譯本泉井郡（Quanjing Jun，地理志。朔州領縣有泉井郡。今涌州）至橻城府三十九驛。又《三國史》云：百濟末年，渤海靺鞨（Bohai Mohe）新羅分百濟地（據此，則鞨海又分為二國也）。羅人云：北有靺鞨，南有倭人，西有百濟，是國之害也。又靺鞨地接阿瑟羅州（Ase Luo Zhou）。又《東明記》云：卒本城地連靺鞨（或云今東真）。羅第六祇麻王（Qima Wang）十四年（乙丑），靺鞨兵大入北境，襲大嶺柵過泥河。後魏書靺鞨作勿吉（Wuji）。指掌圖云：挹婁（Yilou）與勿吉皆肅慎（Sushen）也。黑水（Heishui），沃沮（Woju）。按東坡指掌圖，辰韓（Chenhan）之北有南北黑水。按東明帝立十年滅北沃沮。溫柞王（Wenzuo Wang）四十二年南沃沮二十餘家來投。新羅又赫居世（Hejushi）五十二年東沃沮來獻良馬。則又有東沃沮矣。指掌圖：黑水在長城北，沃沮在長城南。

伊西國（Yixi Guo）

弩禮王（Nuli Wang）十四年，伊西國人來攻金城。按雲門寺古傳諸寺納田記云：貞觀六年壬辰伊西郡今郡村零味寺納田。則今郡村今清道地，即清道郡古伊西郡一。

五伽耶（Wu Jiaye）（按《駕洛記》贊云：垂一紫纓，下六圓卵。五歸各邑，一在茲城則一為首露王（Shoulu Wang），餘五各為五伽耶之主。金官不入五數當矣。而本朝史略，並數金官而濫記昌寧誤）。

阿羅伽耶（A Luo Jiaye）（一作耶）（今咸安），古寧伽耶（Gu Ning Jiaye）（今咸寧），大伽耶（Da Jiaye）（今高靈），星山伽耶（Xingshan Jiaye）（今京山玄），碧珍小伽耶（Bizhen Xiao Jiaye）（今固城）。又本朝史略云：太祖天福五年庚子改五伽耶名。

【English Translation】 English version Quanjing Jun (Quanjing Jun, from the geographical records. Shuozhou governs Quanjing Jun county. Now Yongzhou) to the thirty-nine post stations of Chucheng Prefecture. Also, the 'History of the Three Kingdoms' says: At the end of the Baekje period, the Bohai Mohe, Silla divided the land of Baekje (according to this, the Mohe Sea was divided into two countries). The people of Luo said: To the north are the Mohe, to the south are the Wa people, and to the west is Baekje, which are the scourges of the country. Also, the land of the Mohe borders Ase Luo Zhou. Also, the 'Dongming Ji' says: The land of Zuben City is connected to the Mohe (or it is said to be present-day Dongzhen). In the fourteenth year (Yichou) of King Qima of Luo, the Mohe soldiers invaded the northern border in large numbers, attacking the Daling fence and crossing the Nihe River. In the Book of Later Wei, Mohe is written as Wuji. The 'Zhi Zhang Tu' says: Yilou and Wuji are all Sushen. Heishui, Woju. According to the 'Zhi Zhang Tu' by Dongpo, north of Chenhan are the North and South Heishui. According to the record, Emperor Dongming destroyed North Woju ten years after his enthronement. In the forty-second year of King Wenzuo, more than twenty families from South Woju came to surrender. In the fifty-second year of King Hejushi of Silla, East Woju came to present fine horses. So there was also East Woju. 'Zhi Zhang Tu': Heishui is north of the Great Wall, and Woju is south of the Great Wall.

Yixi Guo (Yixi Guo)

In the fourteenth year of King Nuli, the people of Yixi Guo came to attack Jin City. According to the ancient records of Yunmen Temple regarding the donation of fields by various temples: In the sixth year of Zhenguan, the Renyin year, Yixi County, now the Lingwei Temple in Guncun, donated fields. So, present-day Guncun is the land of present-day Cheongdo, which is the ancient Yixi County of Cheongdo County.

Wu Jiaye (Five Gaya) (According to the praise in the 'Garok Record': Hanging a purple tassel, with six round eggs below. Five return to their respective towns, one in this city, which is King Shoulu, and the remaining five are each the lords of the Five Gaya. Gimwan is not included in the five counts. However, the historical outline of this dynasty counts Gimwan and mistakenly records Changnyeong).

A Luo Jiaye (also written as Ya) (now Haman), Gu Ning Jiaye (now Hamnyeong), Da Jiaye (now Goryeong), Xingshan Jiaye (now Gyeongsan Hyeon), Bizhen Xiao Jiaye (now Goseong). Also, the historical outline of this dynasty says: In the fifth year of Tianfu of Taejo, the Gengzi year, the names of the Five Gaya were changed.

。一金官(為金海府)二古寧(為加利縣)三非大(今昌寧恐高靈之訛)餘二阿羅星山(同前星山或作碧珍伽耶)。

北扶余

古記云。前漢書宣帝神爵三年壬戌四月八日。天帝降於訖升骨城(在大遼醫州界)乘五龍車。立都稱王。國號北扶余。自稱名解慕漱。生子名扶婁。以解為氏焉。王后因上帝之命。移都於東扶余。東明帝繼北扶余而興。立都於卒本州。為卒本扶余。即高句麗之始祖。

東扶余

北扶余王解夫婁之相阿蘭弗。夢天帝降而謂曰。將使吾子孫立國於此。汝其避之(謂東明將興之兆也)東海之濱。有地名迦葉原土壤膏腴。宜立王都。阿蘭弗勸王移都於彼。國號東扶余。夫婁老無子。一日祭山川求嗣。所乘馬至鯤淵。見大石相對俠流。王怪之。使人轉其石。有小兒金色蛙形。王喜曰。此乃天賚我令胤乎。乃收而養之。名曰金蛙。及其長為太子。夫婁薨。金蛙嗣位為王。次傳位於太子帶素。至地皇三年壬午。高麗王無恤伐之。殺王帶素。國除。

高句麗

高句麗即卒本扶余也。或云今和州又成州等皆誤矣。卒本州在遼東界。國史高麗本記云。始祖東明聖帝姓言氏諱朱蒙。先是北扶余王解夫婁。既避地于東扶余。及夫婁薨。金蛙嗣位。於時得一女子于太伯山南優渤水。

【現代漢語翻譯】現代漢語譯本：一、金官（即金海府）。二、古寧（即加利縣）。三、非大（今昌寧，可能是高靈之訛）。其餘兩個是阿羅星山（與之前的星山相同，或寫作碧珍伽耶）。

北扶余

古籍記載：前漢書宣帝神爵三年壬戌四月八日，天帝降臨于訖升骨城（在大遼醫州境內），乘坐五龍車，建立都城並稱王，國號為北扶余，自稱名為解慕漱（Hae Mo-su）。生子名為扶婁（Bu-ru），以解為姓。王后因上帝的旨意，遷都到東扶余。東明帝（Dongmyeong）繼承北扶余而興起，在卒本州建立都城，稱為卒本扶余，即高句麗（Goguryeo）的始祖。

東扶余

北扶余王解夫婁（Hae Bu-ru）的宰相阿蘭弗（Aranbul）夢見天帝降臨並告訴他：『將要讓我的子孫在這裡建立國家，你應當避開這裡（指東明將要興起的預兆）。』東海邊有一塊地方名叫迦葉原（Gaseopwon），土地肥沃，適合建立王都。阿蘭弗勸說國王遷都到那裡，國號為東扶余。解夫婁年老沒有兒子，一天祭祀山川祈求後嗣，所乘坐的馬來到鯤淵（Kunyeon），看見兩塊大石頭相對，夾著水流。國王感到奇怪，讓人挪開石頭，發現一個金色青蛙形狀的小孩。國王高興地說：『這一定是上天賜予我的好後代啊！』於是收養了他，取名為金蛙（Geumwa）。等到他長大成為太子。解夫婁去世，金蛙繼承王位。之後傳位給太子帶素（Daeso）。到地皇三年壬午年，高麗王無恤（Muhyul）攻打東扶余，殺了帶素王，東扶余滅亡。

高句麗

高句麗就是卒本扶余。有人說現在的和州、又成州等地都是錯誤的。卒本州在遼東境內。《國史·高麗本記》記載：始祖東明聖帝姓言名朱蒙（Jumong）。先前北扶余王解夫婁，已經避居到東扶余。等到解夫婁去世，金蛙繼承王位。當時在太伯山（Taebaeksan）南邊的優渤水（Ubalsu）得到一個女子。

【English Translation】 English version: 1. Geumgwan (present-day Gimhae-bu). 2. Goneung (present-day Gari-hyeon). 3. Bidae (present-day Changnyeong, possibly a corruption of Goryeong). The remaining two are Ara Seongsan (same as the previous Seongsan, or written as Byeokjin Gaya).

Buk Buyeo (North Buyeo)

Ancient records state: In the third year of Emperor Xuan of the Former Han Dynasty, during the Shenjue era, on the eighth day of the fourth month of the Renxu year, the Heavenly Emperor descended upon Girseunggol Fortress (located in the Yizhou region of the Great Liao), riding a five-dragon chariot. He established a capital and proclaimed himself king, naming the country Buk Buyeo, and calling himself Hae Mo-su. He had a son named Bu-ru, who took Hae as his surname. The queen, following the mandate of the Supreme God, moved the capital to Dong Buyeo (East Buyeo). Emperor Dongmyeong rose to power succeeding Buk Buyeo, establishing his capital in Jolbon-ju, calling it Jolbon Buyeo, which is the progenitor of Goguryeo.

Dong Buyeo (East Buyeo)

Aranbul, the minister of King Hae Bu-ru of Buk Buyeo, dreamed that the Heavenly Emperor descended and told him: 'I will have my descendants establish a nation here. You should avoid this place (referring to the omen of Dongmyeong's rise).' By the coast of the East Sea, there is a place called Gaseopwon, with fertile soil, suitable for establishing a royal capital. Aranbul advised the king to move the capital there, naming the country Dong Buyeo. Hae Bu-ru grew old without a son. One day, he performed sacrifices to the mountains and rivers, seeking an heir. The horse he was riding arrived at Kunyeon, where he saw large stones facing each other, with a stream flowing between them. The king found it strange and had people move the stones, revealing a small child with golden skin and a frog-like shape. The king rejoiced, saying: 'This must be a divine gift of a descendant for me!' He took him in and raised him, naming him Geumwa. When he grew up, he became the crown prince. Hae Bu-ru passed away, and Geumwa succeeded to the throne. He later passed the throne to Crown Prince Daeso. In the third year of the Dihuang era, the Renwu year, King Muhyul of Goryeo attacked Dong Buyeo, killing King Daeso, and the country was destroyed.

Goguryeo

Goguryeo is Jolbon Buyeo. Some say that present-day Hezhou and Chengzhou are incorrect. Jolbon-ju is located in the Liaodong region. The 'Annals of Goryeo' in the National History records: The founding ancestor, Emperor Dongmyeong Seong, had the surname Yan and the given name Jumong. Previously, King Hae Bu-ru of Buk Buyeo had already taken refuge in Dong Buyeo. When Hae Bu-ru passed away, Geumwa succeeded to the throne. At that time, a woman was found by the Ubalsu River south of Taebaeksan Mountain.

問之。云我是河柏之女。名柳花。與諸弟出遊。時有一男子。自言天帝子解慕漱。誘我于熊神山下鴨綠邊室中知之而往不返(壇君記云。君與西河河伯之女要親。有產子名曰夫婁。今按此記。則解慕漱私河伯之女而後產朱蒙。壇君記云產子名曰夫婁。夫婁與朱蒙異母兄弟也)　父母責我無媒而從人。遂謫居於此。金蛙異之。幽閉于室中。為日光所照。引身避之。日影又逐而照之。因而有孕。生一卵。大五升許。王棄之與犬豬。皆不食。又棄之路。牛馬避之棄之野。鳥獸覆之。王欲剖之而不能破。乃還其母。母以物裹之。置於暖處。有一兒破殼而出。骨表英奇。年甫七歲。𡹉嶷異常。自作弓矢。百發百中。國俗謂善射為朱蒙。故以名焉。金蛙有七子。常與朱蒙遊戲。技能莫及。長子帶素言于王曰。朱蒙非人所生。若不早圖。恐有後患。王不聽。使之養馬。朱蒙知其駿者。減食令瘦。駑者善養令肥。王自乘肥。瘦者給蒙王之諸子與諸臣將謀害之蒙母知之。告曰。國人將害汝。以汝才略。何往不可。宜速圖之。於是蒙與烏伊等三人為友。行至淹水(今未詳)。告水曰。我是天帝子河伯孫。今日逃遁。追者垂及。奈何。於是魚鱉成橋。得渡而橋解。追騎不得渡。至卒本州(玄莬郡之界)遂都焉。未遑作宮室。但結廬于沸流水上

【現代漢語翻譯】問她。她說：『我是河伯（河神）的女兒，名叫柳花。我和弟弟們一起出游時，有一個男子，自稱是天帝之子解慕漱（傳說中的人物），引誘我在熊神山下的鴨綠江邊的房間里與他相會，我去了之後就再也沒有回去。』（《壇君記》記載：『君與西河河伯的女兒私通，生了一個兒子名叫夫婁。』現在根據這個記載，那麼解慕漱是與河伯的女兒私通之後才生了朱蒙（高句麗的建立者）。《壇君記》記載生下的兒子名叫夫婁，夫婁與朱蒙是異母兄弟。）『父母責備我沒有媒人就私自與人交往，於是把我貶謫到這裡居住。金蛙（東扶余的國王）認為這件事很奇怪，就把我幽禁在房間里。陽光照到我身上，我躲避陽光，但陽光又追著我照。因此我懷了孕，生下一個卵，大約五升那麼大。』國王把卵扔給犬豬，犬豬都不吃。又把卵扔到路上，牛馬都躲避它。扔到田野里，鳥獸都覆蓋它。國王想剖開它，卻不能破開。於是就把卵還給了她的母親。母親用東西包裹著卵，放在溫暖的地方。有一個孩子破殼而出，骨骼外貌英俊奇異。年齡才七歲，聰慧過人。自己製作弓箭，百發百中。國家風俗稱善於射箭的人為朱蒙，所以就用這個名字稱呼他。金蛙有七個兒子，經常和朱蒙一起遊戲，但技能都比不上他。長子帶素（金蛙的長子）對國王說：『朱蒙不是人所生，如果不早做打算，恐怕會有後患。』國王不聽。讓他去養馬。朱蒙知道哪些是駿馬，就減少它們的食物讓它們變得瘦弱；哪些是劣馬，就好好餵養讓它們變得肥壯。國王自己騎肥壯的馬，把瘦弱的馬給朱蒙的兒子們和大臣們。將要謀害朱蒙，朱蒙的母親知道了這件事，告訴他說：『國人將要加害於你，憑你的才能和謀略，哪裡去不得？應該趕快做打算。』於是朱蒙與烏伊等三人為友，走到淹水（現在無法考證）邊，對水說：『我是天帝之子河伯的孫子，今天逃亡到這裡，追兵就要趕到了，怎麼辦？』於是魚鱉形成一座橋，讓他們渡過河，渡河後橋就解體了，追兵無法渡河。到達卒本州（玄菟郡的邊界），就在那裡建都。還沒來得及建造宮室，只是在沸流水上結廬而居。

【English Translation】 She was asked, and she said, 'I am the daughter of Habaek (the river god), named Yuhwa. I went out with my brothers, and at that time there was a man who called himself Hae Mosu (a legendary figure), the son of the Heavenly Emperor. He seduced me in a room by the Yalu River below Mount Ungsin, and I went there and never returned.' (The 'Tan'gun Record' states: 'The lord had an affair with the daughter of Habaek of Seoha, and she gave birth to a son named Buru.' According to this record, Hae Mosu had an affair with the daughter of Habaek and then gave birth to Jumong (the founder of Goguryeo). The 'Tan'gun Record' states that the son born was named Buru, and Buru and Jumong were half-brothers.) 'My parents blamed me for following a man without a matchmaker, so I was banished to live here. King Geumwa (the king of Dongbuyeo) found this strange and imprisoned me in a room. Sunlight shone on me, and I tried to avoid it, but the sunlight chased after me and shone on me again. As a result, I became pregnant and gave birth to an egg, about five 'seung' in size.' The king threw the egg to dogs and pigs, but they would not eat it. He threw it on the road, but oxen and horses avoided it. He threw it in the field, and birds and beasts covered it. The king wanted to cut it open, but he could not break it. So he returned the egg to her mother. The mother wrapped the egg in something and placed it in a warm place. A child broke out of the shell, with handsome and extraordinary features. At the age of only seven, he was exceptionally intelligent. He made his own bows and arrows, and he never missed a shot. The custom of the country called those who were good at archery 'Jumong', so he was called by that name. Geumwa had seven sons, who often played with Jumong, but their skills could not match his. The eldest son, Daeso (the eldest son of Geumwa), said to the king, 'Jumong was not born of a human. If we do not plan early, I fear there will be future troubles.' The king did not listen. He made him raise horses. Jumong knew which were the good horses, so he reduced their food to make them thin; and which were the inferior horses, so he fed them well to make them fat. The king rode the fat horses himself, and gave the thin horses to Jumong's sons and ministers. They were planning to harm Jumong. Jumong's mother learned of this and told him, 'The people of the country are going to harm you. With your talent and strategy, where can you not go? You should make plans quickly.' So Jumong became friends with Oui and two others, and went to the side of the Amrok River (now unverified), and said to the water, 'I am the grandson of Habaek, the son of the Heavenly Emperor. Today I am fleeing here, and the pursuers are about to arrive. What should I do?' Then fish and turtles formed a bridge, allowing them to cross the river, and after crossing the river, the bridge disintegrated, and the pursuers could not cross. They arrived at Jolbon-ju (the border of Hyeonto-gun), and established their capital there. They did not have time to build palaces, but only built huts on the banks of the Boiled Water River.

居之。國號高句麗。因以高為氏(本姓解也。今自言是天帝子。承日光而生。故自以高為氏)時年十二歲。漢孝元帝建昭二年甲申歲。即位稱王　高麗全盛之日。二十一萬五百八戶。珠琳傳第二十一卷載。昔寧稟離王侍婢有娠。相者佔之曰。貴而當王。王曰。非我之胤也。當殺之。婢曰氣從天來。故我有娠。及子之產。謂為不祥。捐圈則豬噓。棄欄則馬乳。而得不死。卒為扶余之王(即東明帝為卒本扶余王之謂也。此卒本扶余。亦是北扶余。之別都。故云扶余王也。寧稟離乃夫婁王之異稱也)。

卞韓　　百濟(亦云。南扶余。即泗泚城也)

新羅始祖赫居世即位十九年壬午。卞韓人以國來降。新舊唐書云。卞韓苗裔在樂浪之地　後漢書云。卞韓在南。馬韓在西。辰韓在東　致遠云。卞韓。百濟也　按本記。溫祚之起。在鴻嘉四年甲辰。則後於赫世東明之世。四十餘年。而唐書云。卞韓苗裔在樂浪之地云者。謂溫祚之系出自東明故云耳。或有人出樂浪之地。立國於卞韓。與馬韓等並峙者。在溫祚之前爾。非所都在樂浪之北也。或者濫九龍山亦名卞那山。故以高句麗為卞韓者蓋謬。當以古賢之說為是。百濟地自有卞山。故云卞韓。百濟全盛之時。十五萬二千三百戶。

辰韓(亦作秦韓)

後漢

【現代漢語翻譯】現代漢語譯本：他居住在那裡，國號為高句麗。因此以『高』為姓（原本姓解。現在自稱是天帝之子，承受日光而生，所以自己以『高』為姓）。當時年齡十二歲。漢孝元帝建昭二年甲申年，即位稱王。高句麗全盛時期，有二十一萬五百八戶。珠琳傳第二十一卷記載：過去寧稟離王的一位侍女懷孕了，相面的人占卜說：『會很尊貴並且將成為王。』寧稟離王說：『不是我的後代，應該殺了她。』侍女說：『氣從天上來，所以我懷孕了。』等到孩子出生，認為是不祥之兆，丟到豬圈裡豬會用嘴噓他，丟到馬廄里馬會用奶餵他，因此得以不死，最終成為扶余的國王（就是東明帝成為卒本扶余王的意思。這個卒本扶余，也是北扶余的別都，所以說是扶余王。寧稟離是夫婁王的另一種稱呼）。卞韓百濟（也叫南扶余，就是泗泚城）新羅始祖赫居世即位十九年壬午，卞韓人帶著國家來歸降。《新唐書》、《舊唐書》記載，卞韓的後裔在樂浪這個地方。《後漢書》記載，卞韓在南邊，馬韓在西邊，辰韓在東邊。致遠說，卞韓就是百濟。根據本記記載，溫祚建立國家，在鴻嘉四年甲辰，那麼晚於赫居世和東明帝的時代四十多年。而《唐書》說，卞韓的後裔在樂浪這個地方，是說溫祚的世系出自東明，所以這樣說。或者有人從樂浪這個地方出來，在卞韓建立國家，與馬韓等並立，在溫祚之前。不是說都城在樂浪的北邊。或者有人把九龍山也叫做卞那山，因此把高句麗當做卞韓，那是錯誤的。應當以古賢的說法為正確。百濟的地方自有卞山，所以叫做卞韓。百濟全盛時期，有十五萬二千三百戶。辰韓（也寫作秦韓）《後漢書》

【English Translation】 English version: He resided there, and the nation was named Goguryeo (高句麗). Therefore, he adopted 『Go』 (高) as his surname (originally surnamed Hae 解. Now, they claim to be the children of the Heavenly Emperor, born by receiving sunlight, so they take 『Go』 as their surname). At that time, he was twelve years old. In the year Jiashen (甲申) of the second year of Jianzhao (建昭) during the reign of Emperor Xiaoyuan (孝元帝) of the Han Dynasty, he ascended the throne and became king. During the height of Goguryeo's prosperity, there were 210,508 households. Volume 21 of the Zhulin Biography (珠琳傳) records: In the past, a maidservant of King Nyeongrippeol (寧稟離王) was pregnant. A physiognomist divined and said, 『She will be noble and become a king.』 The king said, 『It is not my offspring; she should be killed.』 The maidservant said, 『The qi (氣) comes from the heavens, so I am pregnant.』 When the child was born, it was considered inauspicious. When discarded in a pigsty, the pigs blew on him; when abandoned in a stable, the horses nursed him. Thus, he survived and eventually became the king of Buyeo (扶余) (that is, Emperor Dongmyeong (東明帝) became the king of Jolbon Buyeo (卒本扶余). This Jolbon Buyeo is also a separate capital of Buk Buyeo (北扶余), so it is said to be the king of Buyeo. Nyeongrippeol is another name for King Bulo (夫婁王)). Byeonhan (卞韓) Baekje (百濟) (also called Southern Buyeo (南扶余), which is Sabi Fortress (泗泚城)) In the 19th year of King Hyeokgeose (赫居世), the founder of Silla (新羅), Byeonhan people surrendered with their nation. The 『New Book of Tang』 (新唐書) and 『Old Book of Tang』 (舊唐書) record that the descendants of Byeonhan were in the land of Lelang (樂浪). The 『Book of the Later Han』 (後漢書) records that Byeonhan was in the south, Mahan (馬韓) was in the west, and Jinhan (辰韓) was in the east. Zhiyuan (致遠) said that Byeonhan was Baekje. According to the Benji (本記) record, the founding of Onjo (溫祚) was in the fourth year of Hongjia (鴻嘉), which was more than forty years later than the era of Hyeokgeose and Dongmyeong. And the 『Book of Tang』 says that the descendants of Byeonhan were in the land of Lelang, which means that Onjo's lineage came from Dongmyeong, so it is said that way. Or someone came out of the land of Lelang and established a nation in Byeonhan, standing alongside Mahan, etc., before Onjo. It is not that the capital was north of Lelang. Or someone mistakenly calls Guryong Mountain (九龍山) also Byeonna Mountain (卞那山), therefore considering Goguryeo as Byeonhan, which is wrong. The saying of the ancient sages should be considered correct. The land of Baekje itself has Byeon Mountain (卞山), so it is called Byeonhan. During the height of Baekje's prosperity, there were 152,300 households. Jinhan (辰韓) (also written as Qinhan 秦韓) The 『Book of the Later Han』 (後漢書)

書云。辰韓耆老自言。秦之亡人來適韓國。而馬韓割東界地以與之。相呼為徒。有似秦語。故或名之為秦韓。有十二小國。各萬戶。稱國。又崔致遠云。辰韓本燕人避之者。故取涿水之名。稱所居之邑里。云沙涿。漸涿等(羅人方言。讀𣵠音為道。故今或作沙梁。梁亦讀道)新羅全盛之時。京中十七萬八千九百三十六戶　一千三百六十坊　五十五里　三十五金入宅(言富潤大宅也)　南宅　北宅　于比所宅　本彼宅　梁宅　池上宅(本彼部)　財買井宅(庾信公祖宗)　北維宅　南維宅(反香寺下坊)　隊宅　賓支宅(反香寺犯)　長沙宅　上櫻宅　下櫻宅　水望宅　泉宅　楊上宅(梁南)　漢岐宅(法流寺南)　鼻穴宅(上同)　板積宅(芬皇寺上坊)　別教宅(川北)　衙南宅　金楊宗宅(梁官寺南)　曲水宅(川北)　柳也宅　寺下宅　沙梁宅　井上宅　里南宅(于所宅)　思內曲宅　池宅　寺上宅(大宿宅)林上宅(青龍之寺東方有池)　橋南宅　巷叱宅(本彼部)　樓上宅　里上宅　椧南宅　井下宅。

又四節游宅

春。東野宅　夏。谷良宅　秋。仇知宅　冬。加伊宅　第四十九憲康大王代。城中無一草屋。接角連墻。歌吹滿路。晝夜不絕。

新羅始祖　　赫居世王

辰韓之地。

【現代漢語翻譯】現代漢語譯本：書中記載，辰韓的老人們說，他們是秦朝的遺民，遷徙到韓國。馬韓割讓東邊的土地給他們居住。他們互相稱呼為『徒』，發音類似秦朝的語言，所以有人稱他們為秦韓。那裡有十二個小國，每個國家大約有一萬戶人家，都自稱為國。崔致遠也說，辰韓人原本是燕國人爲了躲避戰亂而遷徙來的，所以取涿水的名字，來命名他們居住的村邑，如沙涿、漸涿等（羅人方言，讀『𣵠』音為『道』，所以現在也寫作沙梁，『梁』也讀作『道』）。新羅全盛時期，京城裡有十七萬八千九百三十六戶人家，一千三百六十個坊，五十五個里，三十五個富麗堂皇的宅邸，分別是：南宅、北宅、于比所宅、本彼宅、梁宅、池上宅（本彼部）、財買井宅（庾信公祖宗）、北維宅、南維宅（反香寺下坊）、隊宅、賓支宅（反香寺犯）、長沙宅、上櫻宅、下櫻宅、水望宅、泉宅、楊上宅（梁南）、漢岐宅（法流寺南）、鼻穴宅（上同）、板積宅（芬皇寺上坊）、別教宅（川北）、衙南宅、金楊宗宅（梁官寺南）、曲水宅（川北）、柳也宅、寺下宅、沙梁宅、井上宅、里南宅（于所宅）、思內曲宅、池宅、寺上宅（大宿宅）、林上宅（青龍之寺東方有池）、橋南宅、巷叱宅（本彼部）、樓上宅、里上宅、椧南宅、井下宅。還有四季遊玩的宅邸：春天去東野宅，夏天去谷良宅，秋天去仇知宅，冬天去加伊宅。第四十九代憲康大王在位時期，城中沒有一間茅草屋，房屋相接，墻壁相連，歌舞吹奏的聲音充滿道路，晝夜不停。新羅的始祖是赫居世王（Hyeokgeose Wang）。辰韓的土地。

【English Translation】 English version: The book says, the elders of Jinhan (辰韓) said themselves that they were the remnants of the Qin (秦) dynasty who migrated to Korea. Mahan (馬韓) ceded the eastern territory to them for residence. They addressed each other as 'Tu (徒),' which sounded similar to the language of the Qin dynasty, so some people called them Jinhan (秦韓). There were twelve small states there, each with about ten thousand households, all calling themselves states. Choi Chi-won (崔致遠) also said that the Jinhan people were originally from the Yan (燕) state who migrated to avoid war, so they took the name of Zhuoshui (涿水) to name their villages and towns, such as Shazhuo (沙涿), Jianzhuo (漸涿), etc. (In the dialect of the Ra people, the sound '𣵠' is read as 'Do (道),' so it is now also written as Shaliang (沙梁), and 'Liang (梁)' is also read as 'Do (道)'). During the heyday of Silla (新羅), there were 178,936 households, 1,360 wards, 55 villages, and 35 magnificent mansions in the capital, namely: Namtaek (南宅), Buktaek (北宅), Eobiseotaek (于比所宅), Bonbyeotaek (本彼宅), Yangtaek (梁宅), Jeesangtaek (池上宅) (Bonbyeobu (本彼部)), Jae Maejeongtaek (財買井宅) (ancestral home of General Yu Shin (庾信)), Bukyutaek (北維宅), Namyutaek (南維宅) (below Banhyangsa Temple (反香寺)), Dwaetaek (隊宅), Binjitaek (賓支宅) (Banhyangsa Temple offender), Jangsa Taek (長沙宅), Sangyeongtaek (上櫻宅), Hageyeongtaek (下櫻宅), Sumangtaek (水望宅), Cheontaek (泉宅), Yangsangtaek (楊上宅) (Yangnam (梁南)), Hankitaek (漢岐宅) (south of Beopryusa Temple (法流寺)), Bihyeoltaek (鼻穴宅) (same as above), Banjuktaek (板積宅) (above Bunhwangsa Temple (芬皇寺)), Byeolgyotaek (別教宅) (north of the river), A Namtaek (衙南宅), Kim Yangjongtaek (金楊宗宅) (south of Yanggwansa Temple (梁官寺)), Gok Sutaek (曲水宅) (north of the river), Yuryeotaek (柳也宅), Sajitaek (寺下宅), Saryangtaek (沙梁宅), Jeongeosangtaek (井上宅), Rinamtaek (里南宅) (Eoseotaek (于所宅)), Sinae Goktaek (思內曲宅), Jitaek (池宅), Saji Sangtaek (寺上宅) (Daesuktaek (大宿宅)), Rimsangtaek (林上宅) (east of Cheongnyongsa Temple (青龍寺) there is a pond), Gyonamtaek (橋南宅), Hangchiltaek (巷叱宅) (Bonbyeobu (本彼部)), Nutaek (樓上宅), Risangtaek (里上宅), Myeongnamtaek (椧南宅), Jeonha Taek (井下宅). There were also mansions for seasonal outings: Dongyataek (東野宅) in spring, Gokryangtaek (谷良宅) in summer, Gyojitaek (仇知宅) in autumn, and Ga Itaek (加伊宅) in winter. During the reign of the 49th King Heongang (憲康大王), there was not a single thatched house in the city. Houses were connected corner to corner, wall to wall, and the sounds of singing and playing music filled the streets day and night. The founder of Silla (新羅) was King Hyeokgeose (赫居世王). The land of Jinhan (辰韓).

古有六村。一曰閼川楊山村。南今曇嚴寺。長曰謁平。初降於瓢嵓峰。是為及梁部李氏祖(奴禮王九年置。名及梁部本朝太祖天福五年庚子。改名中興部。波替東山彼上東村屬焉)。二曰突山高墟村。長曰蘇伐都利。初降於兄山。是為沙梁部(梁讀云道。或作涿。亦音道)鄭氏祖。今曰南山部。仇良伐麻等烏道北迴德等南村屬焉(稱今曰者。大祖所置也。下例知)。三曰茂山大樹村。長曰俱(一作仇)禮馬。初降於伊山(一作皆比山)是為漸梁(一作涿)部。又牟梁部孫氏之祖今云長福部。樸谷村等西村屬焉。四曰觜山珍支村(一作賓之又賓子又水之)長曰智伯虎。初降於花山。是為本彼部崔氏祖。今曰通仙部。柴巴等東南村屬焉。致遠乃本彼部人也。今皇龍寺南味吞寺南有古墟。云是崔侯古宅也。殆明矣。五曰金山加利村(今金剛山柏栗寺之北山也)長曰祇沱(一作只他)初降於明活山。是為漢岐部。又作韓岐部斐氏祖。今云加德部。上下西知乃貌等東村屬焉。六曰明佸山高耶村。長曰虎珍。初降於金剛山。是為習比部薛氏祖。今臨川部。勿伊村仍仇㫆村闕谷(一作葛谷)等東北村屬焉。按上文此六部之祖。似皆從天而降。弩禮王九年始改六部名。又賜六姓。令俗中興部為母。長福部為父。臨川部為子。加德部為女

【現代漢語翻譯】古時有六個村落。第一是閼川楊山村（閼川楊山村），位於今天的曇嚴寺（曇嚴寺）南面。村長名叫謁平（謁平），最初降臨于瓢嵓峰（瓢嵓峰），是為及梁部李氏（及梁部李氏）的祖先（奴禮王九年設定。原名及梁部，本朝太祖天福五年庚子年，改名中興部。波替東山彼上東村隸屬於此）。第二是突山高墟村（突山高墟村），村長名叫蘇伐都利（蘇伐都利），最初降臨于兄山（兄山），是為沙梁部鄭氏（沙梁部鄭氏）的祖先（梁讀作道，或寫作涿，也音道）。現在叫做南山部（南山部）。仇良伐麻等烏道北迴德等南村隸屬於此（稱『現在叫做』，是大祖所設定的。下文例子可知）。第三是茂山大樹村（茂山大樹村），村長名叫俱禮馬（俱禮馬，一作仇禮馬），最初降臨于伊山（伊山，一作皆比山），是為漸梁部（漸梁部，一作涿梁部），又牟梁部孫氏（牟梁部孫氏）的祖先，現在叫做長福部（長福部）。樸谷村等西村隸屬於此。第四是觜山珍支村（觜山珍支村，一作賓之又賓子又水之），村長名叫智伯虎（智伯虎），最初降臨于花山（花山），是為本彼部崔氏（本彼部崔氏）的祖先。現在叫做通仙部（通仙部）。柴巴等東南村隸屬於此。崔致遠（崔致遠）就是本彼部人。現在皇龍寺（皇龍寺）南面、味吞寺（味吞寺）南面有古墟，說是崔侯（崔侯）的古宅。大概是明確的。第五是金山加利村（金山加利村，即今天的金剛山柏栗寺（金剛山柏栗寺）的北山），村長名叫祇沱（祇沱，一作只他），最初降臨于明活山（明活山），是為漢岐部（漢岐部，又作韓岐部）斐氏（斐氏）的祖先。現在叫做加德部（加德部）。上下西知乃貌等東村隸屬於此。第六是明佸山高耶村（明佸山高耶村），村長名叫虎珍（虎珍），最初降臨于金剛山（金剛山），是為習比部薛氏（習比部薛氏）的祖先。現在叫做臨川部（臨川部）。勿伊村仍仇㫆村闕谷（闕谷，一作葛谷）等東北村隸屬於此。按照上文，這六部的祖先，似乎都是從天而降。奴禮王（弩禮王）九年才開始更改六部的名稱，又賜予六個姓氏，令中興部（中興部）為母，長福部（長福部）為父，臨川部（臨川部）為子，加德部（加德部）為女。

【English Translation】 In ancient times, there were six villages. The first was閼川楊山村 (Eocheon Yangsan Village), located south of present-day 曇嚴寺 (Tameom Temple). The village chief was named 謁平 (Yeolpyeong), who first descended upon 瓢嵓峰 (Pyoraam Peak), and was the ancestor of the 李氏 (Lee clan) of 及梁部 (Geupnyangbu) (Established in the 9th year of King 奴禮 (Nurye). Originally named 及梁部 (Geupnyangbu), it was renamed 中興部 (Jungheungbu) in the year Gyeongja, the 5th year of Taejo of this dynasty. 波替東山彼上東村 (Pate Dongsan Bi Sangdong Village) belonged to it). The second was 突山高墟村 (Tulsan Gogeo Village), whose chief was 蘇伐都利 (Sobeoldoori), who first descended upon 兄山 (Hyeongsan Mountain), and was the ancestor of the 鄭氏 (Jeong clan) of 沙梁部 (Saryangbu) (梁 (nyang) is read as 道 (do), or written as 涿 (jak), also pronounced 道 (do)). It is now called 南山部 (Namsanbu). 仇良伐麻等烏道北迴德等南村 (Guryangbeolma Deung Odo Bukhoeduk Deung Nam Village) belonged to it (The phrase 'now called' refers to what was established by Taejo. This can be understood from the examples below). The third was 茂山大樹村 (Mosan Daesu Village), whose chief was 俱禮馬 (Guryema, also written as 仇禮馬 (Guryema)), who first descended upon 伊山 (Isan, also written as 皆比山 (Gaebisan)), and was the ancestor of 漸梁部 (Jeomnyangbu, also written as 涿梁部 (Jaknyangbu)), and also the ancestor of the 孫氏 (Son clan) of 牟梁部 (Muryangbu). It is now called 長福部 (Jangbokbu). 樸谷村等西村 (Bakgok Village Deung Seo Village) belonged to it. The fourth was 觜山珍支村 (Jisan Jinji Village, also written as 賓之又賓子又水之 (Binji U Binja U Suji)), whose chief was 智伯虎 (Jibeokho), who first descended upon 花山 (Hwasan Mountain), and was the ancestor of the 崔氏 (Choi clan) of 本彼部 (Bonbipi). It is now called 通仙部 (Tongseonbu). 柴巴等東南村 (Chaba Deung Dongnam Village) belonged to it. 崔致遠 (Choe Chiwon) was a person from 本彼部 (Bonbipi). Now, south of 皇龍寺 (Hwangnyong Temple) and south of 味吞寺 (Mitun Temple) there is an ancient site, said to be the ancient residence of Lord 崔 (Lord Choe). This is quite clear. The fifth was 金山加利村 (Geumsan Gari Village, which is the north mountain of present-day 金剛山柏栗寺 (Geumgangsan Bangnyeol Temple)), whose chief was 祇沱 (Gita, also written as 只他 (Jita)), who first descended upon 明活山 (Myeonghwal Mountain), and was the ancestor of the 斐氏 (Bae clan) of 漢岐部 (Hangibu, also written as 韓岐部 (Hangibu)). It is now called 加德部 (Gadeokbu). 上下西知乃貌等東村 (Sanghaseoji Naema Deung Dong Village) belonged to it. The sixth was 明佸山高耶村 (Myeonghwalsan Goya Village), whose chief was 虎珍 (Hojin), who first descended upon 金剛山 (Geumgang Mountain), and was the ancestor of the 薛氏 (Seol clan) of 習比部 (Seupbipi). It is now called 臨川部 (Imcheonbu). 勿伊村仍仇㫆村闕谷 (Mureo Village, Geureo Village, Gwalgok Village, also written as 葛谷 (Gal Valley)) and other northeast villages belonged to it. According to the above text, the ancestors of these six tribes all seem to have descended from the heavens. It was only in the ninth year of King 弩禮 (Nurye) that the names of the six tribes were changed, and six surnames were bestowed, making 中興部 (Jungheungbu) the mother, 長福部 (Jangbokbu) the father, 臨川部 (Imcheonbu) the son, and 加德部 (Gadeokbu) the daughter.

。其實未詳。前漢地節元年壬子(古本云建虎元年。又云建元三年等。皆誤)三月朔。六部祖各率子弟。俱會於閼川岸上。議曰。我輩上無君主臨理蒸民。民皆放逸。自從所欲。蓋覓有德人。為之君主。立邦設都乎。於是乘高南望。楊山下蘿井傍。異氣如電光垂地。有一白馬跪拜之狀。尋撿之。有一紫卵(一云青大卵)馬見人長嘶上天。剖其卵得童男。形儀端美。驚異之。俗于東泉(東泉寺在詞腦野北)身生光彩。鳥獸率舞。天地振動。日月清明。因名赫居世王(蓋鄉言也。或作弗矩內王言光明理世也。說者云。是西述聖母之所誕也。故中華人讚仙桃聖母。有娠賢肇邦之語是也。乃至雞龍現瑞產閼英。又焉知非西述聖母之所現耶)位號曰居瑟邯(或作居西干。初開□之時。自稱云。閼智居西幹一起。因其言稱之。自後為王者之尊稱)時人爭賀曰。今天子已降。宜覓有德女君配之。是日沙梁里閼英井(一作娥利英井)邊有雞龍現。而左脅誕生童女(一雲龍現死。而剖其腹得之)姿容殊麗。然而唇似雞觜。將浴于月城北川。其觜撥落。因名其川曰撥川。營宮室于南山西麓(今昌林寺)奉養二聖兒。男以卵生卵如瓠。鄉人以瓠為樸。故因姓樸。女以所出井名。名之二聖。年至十三歲。以五鳳元年甲子。男立為王。仍以女為后

【現代漢語翻譯】其實情尚未詳細得知。前漢地節元年壬子（古本記載為建虎元年，又或者建元三年等等，都是錯誤的）三月初一，六個部落的首領各自率領子弟，一同聚集在閼川岸上。他們商議說：『我們上面沒有君主來治理百姓，百姓都放縱不羈，隨心所欲。不如尋找有德之人，作為我們的君主，建立國家，設定都城吧。』於是他們登上高處向南眺望，在楊山下的蘿井旁邊，奇異的光芒如同閃電般垂向地面，有一匹白馬呈現跪拜的姿態。尋找過去檢視，發現有一個紫色的卵（一說青色的大卵），馬見到人後長鳴一聲飛向天空。剖開卵后得到一個童男，容貌端正俊美。眾人感到驚異。按照習俗，在東泉（東泉寺位於詞腦野北）為他沐浴，他身上散發光彩，鳥獸都跟隨著舞蹈，天地都為之震動，日月也變得清明。因此給他取名為赫居世王（這是鄉間的說法，或者寫作弗矩內王，意思是光明地治理世間。有人說，他是西述聖母所生。所以中華人讚美仙桃聖母，有『懷孕生賢才，開創國家』的說法。甚至雞龍出現祥瑞，生下閼英，又怎麼知道不是西述聖母所顯現的呢？）。他的王位稱號是居瑟邯（或者寫作居西干，最初開國的時候，自稱說：『閼智居西幹一起』，因為他的這句話而稱呼他，自此以後成為王者的尊稱）。當時的人們爭相祝賀說：『今天子已經降臨，應該尋找有德的女子來與他相配。』就在這天，沙梁里的閼英井（一作娥利英井）邊有雞龍出現，並且從左脅生下一個童女（一說龍出現后死去，剖開它的肚子得到童女），姿容非常美麗，然而嘴唇像雞的喙。將她在月城北川沐浴，她的雞喙脫落，因此將那條河命名為撥川。在南山西麓（現在的昌林寺）建造宮室，供養這兩位聖童。男童因為從卵中出生，卵像葫蘆，鄉里人把葫蘆叫做樸，所以就以樸為姓。女童因為從井裡出生，就用井的名字來命名。兩位聖童到了十三歲，在五鳳元年甲子年，男童被擁立為王，並立女童為王后。

【English Translation】 The details are not yet fully known. In the year Renzi (erroneously recorded as Jianhu first year or Jianyuan third year in ancient texts) of the first year of Dijie during the Former Han Dynasty, on the first day of the third month, the leaders of the six tribes, each accompanied by their children, gathered on the banks of the Acheon River. They discussed, 'We have no ruler to govern the people, and the people are unrestrained, doing as they please. Let us seek a virtuous person to be our ruler, establish a nation, and set up a capital.' So they climbed to a high place and looked south. Beside the Naro Well at the foot of Yang Mountain, a strange aura like lightning descended to the ground, and a white horse appeared to be kneeling. Upon investigation, they found a purple egg (or a large blue egg, according to one account). The horse, upon seeing people, neighed loudly and ascended to the sky. When the egg was opened, a boy was found, with a handsome and dignified appearance. The people were amazed. According to custom, they bathed him in Dongcheon (Dongcheon Temple is located north of Cineo Field), and his body emitted light, causing birds and beasts to dance, and the heavens and earth to shake, and the sun and moon to become clear. Therefore, he was named Hyeokgeose Wang (meaning 'brightly governing the world' in the local dialect, or written as Bulgeonae Wang. Some say he was born of the Holy Mother of Seosul. Therefore, the Chinese praise the Holy Mother of the Immortal Peach, saying, 'Pregnant with virtue, she founded the nation.' Even the appearance of a chicken-dragon producing Areong, how do we know it is not a manifestation of the Holy Mother of Seosul?). His royal title was Geoseulhan (or Geoseogan. At the beginning of the founding of the nation, he called himself 'Alji Geoseogan together,' and he was called by this name because of his words, and since then it has become an honorific title for kings). At that time, people congratulated each other, saying, 'The Son of Heaven has descended today, and we should seek a virtuous woman to be his consort.' On that day, a chicken-dragon appeared beside the Areong Well (also known as Arieong Well) in Saryang Village, and a girl was born from its left flank (one account says the dragon died and the girl was found by cutting open its belly), with a very beautiful appearance, but her lips resembled a chicken's beak. When she was bathed in Bukcheon of Wolseong, her beak fell off, so the river was named Balcheon. Palaces were built at the western foot of Namsan Mountain (now Changnim Temple) to care for the two holy children. The boy was born from an egg, and the egg was like a gourd, and the villagers called gourds 'Bak,' so he was surnamed Bak. The girl was named after the well from which she came. When the two holy children reached the age of thirteen, in the year Gapja of the fifth year of Wufeng, the boy was enthroned as king, and the girl was made queen.

。國號徐羅伐。又徐伐(今俗訓京字云徐伐。以此故也)或云斯羅。又斯盧。初王生於雞井。故或云雞林國。以其雞龍現瑞也。一說。脫解王時得金閼智。而雞鳴于林中。乃改國號為雞林。後世遂定新羅之號。理國六十一年。王升于天七日。後遺體散落於地。后亦云亡。國人慾合而葬之。有大蛇逐禁。各葬五體為五陵。亦名蛇陵。曇嚴寺北陵是也。太子南解王繼位。

第二南解王

南解居西干。亦云次次雄。是尊長之稱。唯此王稱之父赫居世。母閼英夫人。妃云帝夫人(一作雲梯。今迎日縣西有云梯山聖母。祈旱有應)前漢平帝元始四年甲子。即位。御理二十一年。以地皇四年甲申崩。此王乃三皇之弟。一云。按三國史云。新羅稱王曰居西干。辰言王也。或云。呼貴人之稱。或曰。次次雄。或作慈充　金大問云。次次雄方言謂巫也。世人以巫事鬼神尚祭祀。故畏敬之。遂稱尊長者為慈充。或云。尼師今。言謂齒理也。初南解王薨。子弩禮讓位於脫解。解云。吾聞聖智人多齒。乃試以餅噬之。古傳如此。或曰麻立干(立一作袖)金大問云。麻立者。方言謂橛也。橛標準位而置。則王橛為主。臣橛列于下。因以名之。史論曰。新羅稱居西干。次次雄者一。尼師今者十六。麻立干者。四羅末名儒崔致遠作帝王年

【現代漢語翻譯】現代漢語譯本：國號是徐羅伐（Seorabeol）。又稱徐伐（Seobeol）（現在俗語中稱京城為徐伐，就是這個緣故），或者稱斯羅（Saro），又稱斯盧（Saru）。最初的國王生於雞井，所以又稱雞林國（Gyerim-guk），因為雞龍（gyeryong）出現祥瑞。另一種說法是，脫解王（Talhae）時期得到金閼智（Kim Alji），而雞在林中鳴叫，於是改國號為雞林。後世就確定了新羅（Silla）的稱號。治理國家六十一年。國王昇天七日後，遺體散落在地上，後來也說他是去世了。國人想要合葬他，有大蛇阻止，於是各自埋葬五體，成為五陵，也叫蛇陵，就在曇嚴寺（Taneomsa Temple）北邊的陵墓。太子南解王（Namhae）繼位。

第二代南解王

南解居西干（Namhae Geoseogan），又稱次次雄（Chachaung），是尊長的稱呼。只有這位國王稱呼父赫居世（Hyeokgeose）和母閼英夫人（Aryeong），妃子是云帝夫人（Unde Je 부인）（一寫作雲梯（Unti），現在迎日縣（Yeongil County）西邊有云梯山（Unti Mountain），聖母在那裡，祈求降雨很靈驗）。前漢平帝元始四年甲子年，即位。治理國家二十一年，以地皇四年甲申年去世。這位國王是三皇的弟弟。另一種說法是，根據《三國史記》記載，新羅稱王為居西干，辰韓語稱王為王。或者說，是稱呼貴人的稱謂。或者說，次次雄，也寫作慈充（Jachung）。金大問（Kim Daemun）說，次次雄是方言中對巫師的稱呼。世人因為巫師侍奉鬼神，重視祭祀，所以畏懼尊敬他們，於是稱呼尊長者為慈充。或者說，尼師今（Isageum），意思是牙齒的年齡。當初南解王去世，兒子弩禮（Nure）將王位讓給脫解。脫解說，我聽說聖明的人牙齒多，於是用餅來測試。古書是這樣記載的。或者說麻立干（Maripgan）（立也寫作袖）。金大問說，麻立是方言中對橛子的稱呼。橛子是用來確定位置的，王橛為主，臣橛排列在下，因此用這個來命名。史論說，新羅稱居西干、次次雄的有兩位，尼師今的有十六位，麻立乾的有四位。新羅末期的名儒崔致遠（Choe Chiwon）寫了《帝王年代歷》（Chronicles of the Emperors and Kings）。

【English Translation】 English version: The name of the kingdom was Seorabeol. It was also called Seobeol (nowadays, the capital is commonly called Seobeol, for this reason), or Saro, or Saru. The first king was born at the Chicken Well, so it was also called Gyerim-guk (Chicken Forest Kingdom), because a chicken-dragon (gyeryong) appeared as an auspicious sign. Another account says that during the reign of King Talhae, Kim Alji was obtained, and a chicken crowed in the forest, so the kingdom name was changed to Gyerim. Later generations established the title of Silla. He ruled the country for sixty-one years. Seven days after the king ascended to heaven, his remains scattered on the ground, and later it was also said that he had passed away. The people wanted to bury him together, but a large snake prevented them, so each of the five parts of his body was buried separately, becoming the Five Tombs, also called Snake Tombs, which are the tombs north of Taneomsa Temple. Crown Prince Namhae succeeded to the throne.

The Second King Namhae

Namhae Geoseogan, also called Chachaung, is a term of respect for elders. Only this king addressed his father Hyeokgeose and mother Lady Aryeong. His queen was Lady Unde (also written as Unti; west of present-day Yeongil County is Unti Mountain, where the holy mother resides, and prayers for rain are answered). He ascended the throne in the year of Gapja, the fourth year of Emperor Ping of the Former Han Dynasty. He ruled for twenty-one years and passed away in the year of Gapshin, the fourth year of the Dihuang era. This king was the younger brother of the Three Sovereigns. Another account, according to the Samguk Sagi (History of the Three Kingdoms), says that Silla called its kings Geoseogan, which in the Jinhan language means 'king.' Or it is said to be a term for addressing nobles. Or Chachaung, also written as Jachung. Kim Daemun said that Chachaung is a dialect term for 'shaman.' People revered and respected shamans because they served spirits and valued sacrifices, so they called elders Jachung. Or Isageum, meaning 'age of teeth.' Initially, after King Namhae passed away, his son Nure yielded the throne to Talhae. Talhae said, 'I have heard that wise men have many teeth,' so he tested this by biting a rice cake. Ancient records say so. Or Maripgan (the character 'rip' is also written as 'sleeve'). Kim Daemun said that Marip is a dialect term for 'stake.' Stakes are used to determine positions, with the king's stake being the main one and the ministers' stakes arranged below, hence the name. Historical commentary says that there were two kings of Silla called Geoseogan and Chachaung, sixteen called Isageum, and four called Maripgan. Choe Chiwon, a renowned Confucian scholar of the late Silla period, wrote the Chronicles of the Emperors and Kings.

代歷。皆稱某王。不言居西乾等。豈以其言鄙野不足稱之也。今記新羅事。具存方言亦宜矣。羅人凡追封者稱葛文王。未詳。此王代樂浪國人來侵金城。不克而還。又天鳳五年戊寅。高麗之裨屬七國來投。

第三弩禮王

樸弩禮尼叱今(一作儒禮王)初王與妹夫脫解讓位。脫解云。凡有德者多齒。宜以齒理試之。乃咬餅驗之。王齒多。故先立。因名尼叱今。尼叱今之稱自此王始。劉聖公更始元年癸未。即位(年表云。甲申即位)改定六部號。仍賜六姓　始作兜率歌。有嗟辭詞腦格　始制黎耜及藏冰庫。作車乘。建虎十八年。伐伊西國滅之。是年。高麗兵來侵。

第四脫解王

脫解齒叱今(一作吐解尼師今)南解王時(古本云壬寅年至者謬矣近則後於弩禮即位之初。無爭讓之事。前則在於赫居之世。故知壬寅非也)駕洛國海中有船來泊。其國首露王與臣民鼓譟而迎。將欲留之。而舡乃飛走。至於雞林東下西知村阿珍浦(今有上西知下西知村名)時浦邊有一嫗。名阿珍義先。乃赫居王之海尺之母。望之謂曰。此海中元無石嵓。何因鵲集而鳴。孥舡尋之。鵲集一舡上。舡中有一樻子。長二十尺。廣十三尺。曳其船置於一樹林下。而未知兇乎吉乎。向天而誓爾俄而乃開見。有端正男子並七寶奴婢滿載

【現代漢語翻譯】現代漢語譯本：歷代史書都稱呼為某王，不記載居住在西乾等地，大概是因為那些話語粗俗不值得記載吧。現在記錄新羅的事情，完整地儲存方言也是可以的。新羅人凡是追封的都稱為葛文王（Geulmunwang，新羅追封的王爵），具體情況還不清楚。這位王在位時，樂浪國（Nangnang，古代朝鮮半島北部的一個國家）人來侵犯金城（Geumseong，新羅的首都），沒有成功就回去了。又在天鳳五年戊寅年，高麗（Goguryeo，古代朝鮮半島北部的一個國家）的附屬七國前來投奔。

第三代弩禮王（Nurei Wang）樸弩禮尼叱今（Bak Nurei Nichigeum，新羅第三代君主）（一作儒禮王）最初，國王與妹夫脫解（Talhae，新羅第四代君主）互相謙讓王位。脫解說：『凡是有德行的人牙齒多，應該用牙齒來試驗。』於是咬餅來驗證，弩禮王牙齒多，所以先被立為王。因此得名尼叱今。尼叱今的稱呼從這位王開始。劉聖公更始元年癸未年即位（年表上說是甲申年即位），重新制定六部的稱號，仍然賜予六個姓氏。開始創作兜率歌（D率ga，一種新羅時期的歌曲），有嗟辭詞腦格。開始製造犁和冰庫，製造車輛。建虎十八年，攻打伊西國（Iseo-guk，古代朝鮮半島的一個小國）並滅亡了它。這年，高麗的軍隊來侵犯。

第四代脫解王（Talhae Wang）脫解齒叱今（Talhae Chichigeum，新羅第四代君主）（一作吐解尼師今）南解王（Namhae Wang，新羅第二代君主）在位時（古本上說是壬寅年到達是錯誤的，如果按照這個說法，那麼脫解王繼位的時間就晚於弩禮王，就不會有謙讓王位的事情發生。如果按照之前的說法，那麼脫解王就生活在赫居世（Hyeokgeose，新羅的建立者）的時代，所以知道壬寅年是不對的），駕洛國（Garak-guk，古代朝鮮半島南部的一個國家）的海上有一艘船靠岸。那個國家的首露王（Suro Wang，駕洛國的建立者）與臣民敲鑼打鼓地迎接，想要留下這艘船，但是船卻飛走了，到達了雞林（Gyerim，新羅的古稱）東邊的下西知村阿珍浦（Ajinpo，一個地點）（現在有上西知下西知村的名字）。當時浦邊有一位老婦人，名叫阿珍義先（Ajin Uiseon），是赫居王的海尺的母親，遠遠望見后說：『這海中原本沒有石巖，為什麼喜鵲聚集鳴叫？』於是劃船尋找，喜鵲聚集在一艘船上。船中有一個櫃子，長二十尺，寬十三尺。拖著那艘船放在一片樹林下，但是不知道是兇是吉，向天發誓。一會兒櫃子打開了，看見一位端正的男子和滿載的七寶奴婢。

【English Translation】 English version: Historical records all refer to them as 'so-and-so Wang' (Wang means King), without mentioning their residence in places like Seogan, probably because such language was considered vulgar and unworthy of recording. Now, in recording the affairs of Silla (ancient Korean kingdom), it is appropriate to preserve the local dialects in their entirety. In Silla, those posthumously honored were called Geulmunwang (a posthumous title in Silla), the specifics of which are not yet clear. During this king's reign, people from Nangnang (an ancient Korean state) invaded Geumseong (the capital of Silla), but retreated without success. Also, in the year Wuyin of the Tianfeng era, the seven dependent states of Goguryeo (an ancient Korean kingdom) came to surrender.

Third King: Nurei Wang Bak Nurei Nichigeum (also known as Yurye Wang), initially, the king and his brother-in-law Talhae (fourth king of Silla) yielded the throne to each other. Talhae said, 'Those with virtue have many teeth; we should test them with teeth.' So they bit into a rice cake to test, and King Nurei had more teeth, so he was established as king first. Hence the name Nichigeum. The title Nichigeum began with this king. In the year Guiwei of the Gengshi era of Liu Shengong, he ascended the throne (the chronology says he ascended in Jiashen). He reorganized the titles of the six departments and bestowed six surnames. He began composing the D率ga (a type of Silla song), which included the exclamatory phrase '詞腦格'. He began making plows and ice storage, and built carriages. In the eighteenth year of Jianhu, he attacked and destroyed Iseo-guk (an ancient Korean state). In that year, Goguryeo troops invaded.

Fourth King: Talhae Wang Talhae Chichigeum (also known as Tohae Nisageum). During the reign of King Namhae (second king of Silla) (the ancient text's claim of the year being Rinyin is incorrect; if it were later than Nurei's ascension, there would have been no yielding of the throne. If it were earlier, it would have been during the time of Hyeokgeose (founder of Silla), so Rinyin is known to be wrong), a ship from Garak-guk (an ancient Korean state) arrived at sea and docked. The king of that country, Suro Wang (founder of Garak-guk), and his subjects welcomed it with drums and cheers, intending to keep it, but the ship flew away and reached Ajinpo (a location) in Haseoji Village east of Gyerim (ancient name of Silla) (now there are villages named Sangseoji and Haseoji). At that time, there was an old woman named Ajin Uiseon, the mother of Hyeokgeose's haechuk (a type of official), who saw it from afar and said, 'There were originally no rocky cliffs in this sea, why are magpies gathering and chirping?' So they rowed a boat to search, and the magpies were gathered on a ship. In the ship was a chest, twenty feet long and thirteen feet wide. They dragged the ship and placed it under a grove of trees, but they did not know if it was auspicious or inauspicious, so they swore to heaven. After a while, the chest opened, and they saw a handsome man and a ship full of seven-treasure servants.

其中。供給七日乃言曰。我本龍城國人(亦云正明國。或云琓夏國琓夏或作花廈國。龍城在倭東北一千里)我國嘗有二十八龍王從人胎而生。自五歲六歲繼登王位。教萬民修正性命。而有八品姓骨。然無棟擇。皆登大位。時我父王含達婆娉積女國王女為妃。久無子胤。禱祀求息。七年後產一大卵。於是大王會問群臣。人而生卵。古今未有。殆非吉祥。乃造樻置我。並七寶奴婢載於舡中。浮海而祝曰。任到有緣之地。立國成家。便有赤龍護舡而至此矣。言訖。其童子曳杖率二奴登吐含山上作石冢。留七日。望城中可居之地。見一峰如三日月。勢可久之地。乃下尋之。即瓠公宅也。乃設詭計。潛埋礪炭于其側。詰朝至門云。此是吾祖代家屋。瓠公云否。爭訟不決。乃告于官。官曰。以何驗是汝家。童曰。我本治匠乍出鄰鄉。而人取居之。請堀地檢看。從之。果得礪炭。乃取而居為。時南解王知脫解是智人。以長公主妻之。是為阿尼夫人。一日吐解登東嶽。回程次令白衣索水飲之。白衣汲水。中路先嚐而進。其角杯貼于口不解。因而嘖之。白衣誓曰。爾後若近遙不敢先嚐。然後乃解。自此白衣詟服。不敢欺罔。今東嶽中有一井。俗云遙乃井是也。及弩禮王崩。以光虎帝中元六年丁巳六月。乃登王位。以昔是吾家取他人家故。

因姓昔氏。或云。因鵲開樻。故去鳥字姓昔氏。解樻脫卵而生。故因名脫解。在位二十三年。建初四年己卯崩葬疏川丘中。後有神詔。慎埋葬我骨。其髑髏週三尺二寸。身骨長九尺七寸。齒凝如一。骨節皆連瑣。所謂天下無敵力士之骨。碎為塑像。安闕內。神又報云。我骨置於東嶽。故令安之(一云崩后二十七世文虎王代。調露二年庚辰三月十五日辛酉。夜見夢于太宗。有老人貌甚威猛。曰我是脫解也。拔我骨于疏川丘。塑像安於工含山。王從其言。故至今國祀不絕。即東嶽神也云)。

金閼智　　脫解王代

永平三年庚申(一雲中元六年。誤矣。中元盡二年而已)八月四日。瓠公夜行月城西里。見大光明於始林中(一作鳩林)有紫雲從天垂地。雲中有黃金樻。掛于樹枝。光自樻出。亦有白雞鳴于樹下。以狀聞于王。駕幸其林。開樻有童男。臥而即起。如赫居世之故事。故因其言。以閼智名之。閼智即鄉言小兒之稱也。抱載還闕。鳥獸相隨。喜躍蹌蹌土擇吉日。冊位太子。后讓故婆娑。不即王位。因金樻而出。乃姓金氏。閼智生熱漢。漢生阿都。都生首留。留生郁部。部生俱道(一作仇刀)道生未鄒。鄒即王位。新羅金氏自閼智始。

延烏郎　　細烏女

第八阿達羅王即位四年丁酉。東海濱

【現代漢語翻譯】現代漢語譯本因姓昔氏（姓氏）。有人說，因為喜鵲打開箱子，所以去掉『鳥』字，姓昔氏。解開箱子，脫離卵而生，因此得名脫解（人名）。在位二十三年，建初四年己卯去世，埋葬在疏川丘中。後來有神諭說：『謹慎埋葬我的骨頭。』他的頭骨周長三尺二寸，身骨長九尺七寸，牙齒凝結如一，骨節都相連。這就是所謂的天下無敵力士的骨頭。將骨頭打碎做成塑像，安放在闕內。神又告知說：『我的骨頭應該放置在東嶽。』所以就安放在那裡（一說去世后二十七世文虎王時代，調露二年庚辰三月十五日辛酉，夜晚太宗夢見一位老人，相貌非常威猛，說：『我是脫解啊。』將我的骨頭從疏川丘中取出，塑像安放在工含山。文虎王聽從了他的話，所以至今國家祭祀不斷，也就是東嶽神）。

金閼智（人名）脫解王時代

永平三年庚申（有人說是中元六年，是錯誤的。中元只有二年而已）八月四日，瓠公（人名）夜晚在月城西里行走，看見始林中（一作鳩林）有巨大的光明，有紫色的云從天上垂到地上，雲中有黃金箱子，掛在樹枝上，光芒從箱子中發出，還有白雞在樹下鳴叫。瓠公將情況稟告給國王，國王親自來到那片樹林。打開箱子，裡面有個童男，躺著隨即起身，如同赫居世（人名）的故事。因此按照他的話，用『閼智』來命名。『閼智』就是鄉下話里『小兒』的稱呼。抱回宮闕，鳥獸跟隨，歡喜跳躍。選擇吉日，冊立為太子。後來讓位給婆娑（人名），沒有即位為王。因為從金箱子中出來，所以姓金氏。閼智生熱漢（人名），熱漢生阿都（人名），阿都生首留（人名），首留生郁部（人名），郁部生俱道（一作仇刀）（人名），俱道生未鄒（人名）。未鄒即位為王。新羅金氏從閼智開始。

延烏郎（人名）細烏女（人名）

第八代阿達羅王（人名）即位四年丁酉，東海邊

【English Translation】 English version The surname was formerly Seok (昔氏 - surname). Some say that because a magpie opened a chest, the 'bird' radical was removed, and the surname became Seok. He was born by emerging from an egg within the chest, hence the name Talhae (脫解 - personal name). He reigned for twenty-three years and passed away in the year Gimyo of the fourth year of Jianchu, and was buried in the hill of Socheon. Later, there was a divine decree: 'Bury my bones with care.' His skull was three feet and two inches in circumference, and his body bones were nine feet and seven inches long. His teeth were solidified as one, and his bone joints were all connected. These were said to be the bones of an invincible warrior. The bones were broken into pieces and made into statues, which were placed inside the palace. The deity also reported: 'My bones should be placed on Dongyue (東嶽 - East Mountain).' Therefore, they were placed there (one account says that in the era of King Munho, the twenty-seventh generation after his death, on the 15th day of the third month of Gyeongjin in the second year of Tiaolu, a majestic old man appeared in a dream to Emperor Taizong, saying: 'I am Talhae.' Take my bones from the hill of Socheon and make a statue to be placed on Gonghamsan. The king followed his words, so the national sacrifices have continued to this day, and he is the deity of Dongyue).

Kim Alji (金閼智 - personal name) Era of King Talhae

On the fourth day of the eighth month of Gyeongsin in the third year of Yongping (some say it was the sixth year of Zhongyuan, which is incorrect, as Zhongyuan only lasted for two years), Hogoong (瓠公 - personal name) was walking at night in the west village of Wolseong and saw a great light in Sirim (始林 - place name) (also written as Gurim). There were purple clouds descending from the sky to the ground, and in the clouds was a golden chest hanging from a tree branch. Light emanated from the chest, and a white rooster crowed under the tree. Hogoong reported this to the king, who personally went to the forest. Upon opening the chest, there was a boy lying down who immediately got up, just like the story of Hyeokgeose (赫居世 - personal name). Therefore, following his words, he was named Alji. 'Alji' is the local term for 'little child.' He was carried back to the palace, and birds and beasts followed, rejoicing and leaping. A propitious day was chosen, and he was appointed as the crown prince. Later, he yielded the throne to Pasa (婆娑 - personal name) and did not ascend to the throne. Because he came from a golden chest, he was given the surname Kim (金氏 - surname). Alji begat Rehan (熱漢 - personal name), Rehan begat Ado (阿都 - personal name), Ado begat Suryu (首留 - personal name), Suryu begat Ukbu (郁部 - personal name), Ukbu begat Gudo (俱道/仇刀 - personal name), and Gudo begat Mijo (未鄒 - personal name). Mijo ascended to the throne. The Kim clan of Silla began with Alji.

Yeon O-rang (延烏郎 - personal name) and Se-o-nyeo (細烏女 - personal name)

In the fourth year of King Adalla (阿達羅王 - personal name), the eighth king, the year Dingyou, on the coast of the East Sea

有延烏郎細烏女。夫婦同居。一日延烏歸海采藻。忽有一巖(一云一魚)負歸日本。國人見之曰。此非常人也。乃立為王(按日本帝記。前後無新羅人為王者。此乃邊邑小王。而非真王也)細烏怪夫不來歸尋之。見夫脫鞋。亦上其巖巖亦負歸如前。其國人驚訝。奏獻于王。夫婦相會立為貴妃。是時新羅日月無光。日者奏云。日月之精。降在我國。今去日本。故致斯怪。王遣使求二人。延烏曰。我到此國。天使然也。今何歸乎。雖然朕之妃有所織細綃。以此祭天可矣。仍賜其綃。使人來奏。依其言而祭之。然後日月如舊。藏其綃于御庫為國寶。名其庫為貴妃庫祭天所名迎日縣。又都祈野。

末鄒王　　竹葉軍

第十三末鄒尼叱今(一作末祖又末古)金閼智七世孫赫世紫纓仍有聖德。受禪于理解始登王位(今始稱王之陵為始祖堂。蓋以金始始登王位。故後代金氏諸王皆以末鄒為始祖。宜矣)。在位二十三年而崩。陵在興輪寺東。第十四儒理王代。伊西國人來攻金城。我大舉防禦。久不能抗。忽有異兵來助。皆珥竹葉。與我軍併力擊賊破之。軍退後不知所歸。但見竹葉積于末鄒陵前。乃知先王陰騭有功。因呼竹現陵。越三十六世惠恭王代。大曆十四年己未四月。忽有旋風。從廋信公冢起。中有一人乘駿馬如將軍

【現代漢語翻譯】現代漢語譯本：有延烏郎（Yeon O-rang）和細烏女（Seo O-nyeo）夫婦，一同居住。一日，延烏郎去海邊采海藻，忽然有一塊巖石（一說是一條魚）載著他去了日本。當地人看到后說：『這一定不是普通人。』於是擁立他為王（按照日本帝記記載，前後沒有新羅人當國王的，這應該是邊境小國的國王，不是真正的國王）。細烏女奇怪丈夫沒有回來，便去尋找他。看到丈夫脫下的鞋子，也登上那塊巖石，巖石也像之前一樣載著她走了。那國人驚訝，稟告了國王。夫婦相會，被立為貴妃。這時，新羅日月無光。占卜的人說：『日月之精，降臨在我國，現在去了日本，所以導致這種怪異現象。』國王派遣使者去尋找這二人。延烏郎說：『我來到這個國家，是天意啊。現在怎麼能回去呢？雖然這樣，我的妃子有所織的細綃（一種絲織品），用它來祭天就可以了。』於是賜給使者細綃。使者回來稟告，按照他的話祭祀，然後日月恢復了原樣。將細綃藏在御庫里作為國寶，命名那個倉庫為貴妃庫，祭天的地方叫做迎日縣（Yeongil County），又叫做都祈野（Dogi Field）。

末鄒王（King Michu），竹葉軍（Bamboo Leaf Army）。

第十三代末鄒尼叱今（Michu Isageum）（一作末祖（Micho）又末古（Malgo）），是金閼智（Kim Alji）七世孫，赫世紫纓（Heokse Jaeyeong）仍然有聖德。接受理解（Ihae）的禪讓，開始登上王位（現在稱開始稱王的陵墓為始祖堂（Sijo-dang）。大概是因為金氏開始登上王位，所以後代金氏諸王都把末鄒作為始祖，是應該的）。在位二十三年而去世，陵墓在興輪寺（Heungnyunsa Temple）東邊。第十四代儒理王（Yuri Isageum）時期，伊西國（Iseo）人來攻打金城（Geumseong），我們大舉防禦，很久不能抵抗。忽然有奇異的軍隊來幫助，都戴著竹葉。與我軍併力擊破賊人。軍隊退去後不知道去了哪裡。只見竹葉堆積在末鄒陵前。才知道先王陰德深厚有功。因此稱作竹現陵（Jikhyeon-neung）。越過三十六世惠恭王（Hyegong of Silla）時期，大曆十四年己未四月，忽然有旋風，從廋信公（Soosin-gong）的墳墓升起，其中有一人騎著駿馬，像將軍。

【English Translation】 English version: There were Yeon O-rang (Yeon O-rang) and Seo O-nyeo (Seo O-nyeo), a married couple living together. One day, Yeon O-rang went to the sea to gather seaweed. Suddenly, a rock (some say it was a fish) carried him to Japan. The locals, seeing this, said, 'This must not be an ordinary person.' So they established him as their king (according to the Japanese Imperial Records, there were no Silla people who became kings before or after this; this must have been the king of a small border country, not a true king). Seo O-nyeo, wondering why her husband had not returned, went to look for him. Seeing the shoes her husband had taken off, she also climbed onto the rock, and the rock carried her away as before. The people of that country were amazed and reported it to their king. The couple reunited and were made queen and king. At this time, Silla lost the light of the sun and moon. A diviner said, 'The essence of the sun and moon has descended upon our country, but now it has gone to Japan, causing this strange phenomenon.' The king sent envoys to find the two. Yeon O-rang said, 'My coming to this country is the will of heaven. How can I return now? However, my queen has some finely woven silk (sesho), which can be used to offer sacrifices to heaven.' So he gave the envoys the silk. The envoys returned and performed the sacrifice as he had said, and then the sun and moon returned to normal. The silk was stored in the royal treasury as a national treasure, and the treasury was named the Queen's Treasury. The place where the sacrifice was performed was named Yeongil County (Welcoming the Sun County), and also Dogi Field (Dogi Field).

King Michu (King Michu), Bamboo Leaf Army (Bamboo Leaf Army).

The thirteenth Michu Isageum (Michu Isageum) (also known as Micho (Micho) or Malgo (Malgo)), was the seventh-generation descendant of Kim Alji (Kim Alji), and Heokse Jaeyeong (Heokse Jaeyeong) still possessed saintly virtue. He received the abdication from Ihae (Ihae) and ascended the throne (the tomb where he first became king is now called Sijo-dang (Sijo-dang)). It is probably because the Kim clan began to ascend the throne that later Kim kings all regarded Michu as their ancestor, which is fitting). He died after reigning for twenty-three years, and his tomb is located east of Heungnyunsa Temple (Heungnyunsa Temple). During the reign of the fourteenth Yuri Isageum (Yuri Isageum), the people of Iseo (Iseo) attacked Geumseong (Geumseong). We defended with a large army, but could not resist for long. Suddenly, a strange army came to help, all wearing bamboo leaves. They joined forces with our army to defeat the enemy. After the army retreated, no one knew where they had gone. Only bamboo leaves were seen piled up in front of Michu's tomb. It was then realized that the late king had accumulated great merit in secret. Therefore, it was called Jikhyeon-neung (Jikhyeon-neung). Thirty-six generations later, during the reign of King Hyegong of Silla (Hyegong of Silla), in the fourth month of the year Gi-mi (己未) in the fourteenth year of the Dali era (大歷) (779 AD), a whirlwind suddenly arose from the tomb of Soosin-gong (Soosin-gong), and in the midst of it was a person riding a fine horse, like a general.

儀狀。亦有衣甲器仗者四十許人。隨從而來。入于竹現陵。俄而陵中似有振動哭泣聲。或如告訴之音。其言曰。臣平生有輔時救難匡合之功。今為魂魄鎮護邦國。攘災救患之心暫無渝改。往者庚戌年。臣之子孫無罪被誅。君臣不念我之功烈。臣欲遠移他所。不復勞勤。愿王允之。王答曰。惟我與公不護此邦。其如民庶何。公復努力如前。三請三不許。旋風乃還。王聞之懼。乃遣工臣金敬信。就金公陵謝過焉。為公立功德寶田三十結于鷲仙寺。以資冥福。寺乃金公討平壤后。植福所置故也。非末鄒之靈。無以遏金公之怒。王之護國不為不大矣。是以邦人懷德。與三山同祀而不墜。躋秩於五陵之上。稱大廟云。

奈勿王(一作那密王)　　金堤上

第十七那密王即位三十六年庚寅。倭王遣使來朝曰。寡君聞大王之神聖。使臣等以告百濟之罪于大王也。愿大王遣一王子表誠心於寡君也。於是王使第三子美海(一作末吐喜)以聘于倭。美海年十歲。言辭動止猶未備具。故以內臣樸娑覽為副使而遣之。倭王留而不送三十年。至訥祗王即位三年己未。句麗長壽王遣使來朝雲。寡君聞大王之弟寶海秀智才藝。愿與相親。特遣小臣懇請。王門之幸甚。因此和通。命其弟寶海。道于句麗。以內臣金正。謁為輔而送之。長壽王

【現代漢語翻譯】現代漢語譯本：還有大約四十名身穿盔甲、手持武器的人跟隨而來，進入竹現陵（陵墓名）。不久，陵墓中似乎有震動和哭泣的聲音，又像是訴說的聲音，說道：『我平生有輔佐時局、解救危難、匡正團結的功勞，如今作為魂魄鎮守國家，消除災禍、解救患難的心意暫時沒有改變。過去庚戌年，我的子孫無罪被誅殺，君臣不念我的功勞。我想要遠遷他處，不再辛勞。希望大王允許。』國王回答說：『只有我和您不守護這個國家，那百姓該怎麼辦呢？』金公（指金堤上）又像之前一樣努力請求，三次請求都沒有被允許，旋風才停止。國王聽到這些感到恐懼，於是派遣工臣金敬信到金公陵墓謝罪。為金公在鷲仙寺設立功德寶田三十結，用來資助冥福。鷲仙寺是金公討伐平壤后，爲了培植福報而建立的。如果不是末鄒王（新羅國王）的靈驗，無法阻止金公的憤怒。國王守護國家，不能說不盡力啊。因此，百姓懷念他的恩德，與三山一起祭祀而不衰落，將他的牌位列於五陵之上，稱為大廟。奈勿王（一作那密王）（新羅國王名）金堤上（人名）第十七代奈勿王（一作那密王）即位第三十六年庚寅，倭王（日本國王）派遣使者來朝拜說：『我的君王聽說大王的神聖，派遣臣等來告訴大王百濟（古代國家名）的罪行。希望大王派遣一位王子來表達對我的君王的誠心。』於是，國王派遣第三個兒子美海（一作末吐喜）出使倭國。美海年僅十歲，言辭舉止還不夠成熟，因此以內臣樸娑覽作為副使一同前往。倭王將他留下沒有送回，長達三十年。直到訥祗王即位第三年己未，句麗（古代國家名）長壽王派遣使者來朝拜說：『我的君王聽說大王的弟弟寶海秀智才藝出衆，希望與他親近。特地派遣小臣懇請。這是大王門下的榮幸。』因此兩國和好通使，命令他的弟弟寶海前往句麗，以內臣金正謁作為輔佐一同送去。長壽王

【English Translation】 English version: There were also about forty people in armor and with weapons, following and entering the Chukhyun Royal Tomb (tomb name). Soon after, there seemed to be vibrations and weeping sounds from within the tomb, or like a voice telling a story, saying: 'In my life, I have had the merit of assisting the times, rescuing from difficulties, and rectifying unity. Now, as a spirit, I guard the nation, and my intention to eliminate disasters and relieve suffering has not changed. In the past, in the year Gyeong-sul, my descendants were executed without guilt. The ruler and ministers did not remember my merits. I want to move far away and no longer toil. I hope the King will allow it.' The King replied: 'If only you and I do not protect this country, what will happen to the people?' Kim Gong (referring to Kim Je-sang) pleaded as before, and was not allowed after three requests, and then the whirlwind stopped. The King heard this and was afraid, so he sent the official Kim Gyeong-sin to Kim Gong's tomb to apologize. He established thirty 'gyeols' of merit-based treasure land at Jiseon Temple for Kim Gong, to support his afterlife blessings. Jiseon Temple was established by Kim Gong after he conquered Pyongyang, in order to cultivate blessings. If it were not for the efficacy of King Michu (Silla King), it would not be possible to stop Kim Gong's anger. The King's protection of the country cannot be said to be insufficient. Therefore, the people cherish his virtue, and worship him together with the Three Mountains without decline, ranking his spirit tablet above the Five Royal Tombs, calling it the Great Shrine. King Naemul (also known as Namil King) (Silla King's name) Kim Je-sang (person's name) In the thirty-sixth year of King Naemul's (also known as Namil King), the seventeenth king, ascension to the throne, in the year Gyeong-in, the Wa King (Japanese King) sent an envoy to pay tribute, saying: 'My lord has heard of the Great King's divinity, and has sent us to inform the Great King of the crimes of Baekje (ancient kingdom name). We hope that the Great King will send a prince to express sincerity to my lord.' Thereupon, the King sent his third son, Mihae (also known as Maltuhui), to the Wa kingdom. Mihae was only ten years old, and his words and actions were not yet fully mature, so he sent the inner official Park Saro as a deputy envoy to accompany him. The Wa King kept him and did not send him back for thirty years. Until the third year of King Nulji's reign, in the year Gi-mi, King Jangsu of Goguryeo (ancient kingdom name) sent an envoy to pay tribute, saying: 'My lord has heard of the outstanding talent and artistry of the Great King's younger brother, Bohae Suji, and wishes to be close to him. He has specially sent a small official to earnestly request this. This is a great honor for the Great King's household.' Therefore, the two countries reconciled and exchanged envoys, and he ordered his younger brother Bohae to go to Goguryeo, sending the inner official Kim Jeong-yeol as an assistant to accompany him. King Jangsu

又留而不送。至十年乙丑。王召集群臣及國中豪俠。親賜御宴。進酒三行。眾樂初作。王垂涕而謂群臣曰。昔我聖考誠心民事。故使愛子東聘于倭。不見而崩。又朕即位已來。鄰兵甚熾。戰爭不息。句麗獨有結親之言。朕信其言。以其親弟聘于句麗。句麗亦留而不送。朕雖處富貴。而未嘗一日暫忘而不哭。若得見二弟。共謝于先主之廟。則能報恩於國人。誰能成其謀策。時百官咸奏曰。此事固非易也。必有智勇方可。臣等以為歃羅郡太。守堤上可也。於是王召問焉。堤上再拜對曰。臣聞主憂臣辱。主辱臣死。若論難易而後行。謂之不忠。圖死生而後動。謂之無勇。臣雖不肖。愿受命行矣。王甚嘉之。分觴而飲。握手而別。堤上簾前受命。徑趨北海之路變服入句麗。進于寶海所。共謀逸期。先以五月十五日歸。泊于高城水口而待。期日將至。寶海稱病。數日不朝。乃夜中逃出。行到高城海濱。王知之。使數十人追之。至高城而及之。然寶海在句麗。常施恩於左右。故其軍士憫傷之。皆拔箭鏃而射之。遂免而歸王既見寶海。益思美海。一欣一悲。垂淚而謂左右曰。如一身有一臂一面一眼。雖得一而亡一。何敢不痛乎。時堤上聞此言。再拜辭朝而騎馬。不入家而行。直至於栗浦之濱。其妻聞之。赤馬追至栗浦。見其夫已在舡

上矣。妻呼之切懇。堤上但搖手而不駐。行至倭國詐言曰。雞林王以不罪殺我父兄。故逃來至此矣。倭王信之。賜室家而安之。時堤上常陪美海游海濱。逐捕魚鳥。以其所獲每獻于倭王。王甚喜之而無疑焉。適曉霧蒙晦。堤上曰。可行矣。美海曰。然則偕行。堤上曰。臣若行。恐倭人覺而追之。愿臣留而止其追也。美海曰。今我與汝如父兄焉。何得棄汝而獨歸。堤上曰。臣能救公之命。而慰大王之情則之矣。何愿生乎。取酒獻美海。時雞林人康仇麗在倭國。以其人從而逸之。堤上入美海房。至於明旦。左右欲入見之。堤上出止之曰。昨日馳走于捕獵。病甚未起。及乎日𣅳。左右怪之。而更問焉。對曰。美海行已久矣。左右奔告于王。王使騎兵逐之。不及。於是囚堤上問曰。汝何竊遣汝國王子耶。對曰。臣是雞林之臣。非倭國之臣。今欲成吾君之志耳。何敢言于君乎。倭王怒曰。今汝已為我臣。而言雞林之臣。則必具五刑。若言倭國之臣者。必賞重祿。對曰。寧為雞林之犬㹠。不為倭國之臣子。寧受雞林之棰楚。不受倭國之爵祿。王怒。命屠剝堤上腳下之皮。刈蒹葭使趨其上(今蒹葭上有血痛俗云提上之血)更問曰。汝何國臣乎。曰雞林之臣也。又使立於熱鐵上。問何國之臣乎。曰雞林之臣也。倭王知不可屈。燒殺于木

【現代漢語翻譯】現代漢語譯本：堤上離開了。他的妻子懇切地呼喚他，但他只是在堤上搖手，沒有停留。他到了倭國（古代日本的稱謂），謊稱說：『雞林王（新羅王的稱謂）無故殺害了我的父兄，所以我逃到這裡來了。』倭王相信了他，賜予他房屋和家人，讓他安頓下來。當時，堤上經常陪伴美海（新羅王子）在海邊遊玩，追逐捕撈魚鳥。他將捕獲的獵物每次都獻給倭王，倭王非常高興，對他沒有懷疑。有一天，早晨霧氣瀰漫，堤上說：『可以行動了。』美海說：『那麼一起走吧。』堤上說：『我如果走，恐怕倭人會發覺而追趕。我願意留下來阻止他們追趕。』美海說：『現在我與你如同父兄一樣，怎麼能拋棄你獨自回去呢？』堤上說：『我能救您的性命，並且安慰大王的心情，這就足夠了，還求什麼活命呢？』他取酒獻給美海。當時，雞林人康仇麗也在倭國，堤上帶著他一起逃走了。堤上回到美海的房間，直到天亮。左右侍從想要進去拜見美海，堤上出來阻止他們說：『昨天奔波勞累于捕獵，病得很重，還沒有起床。』等到太陽升高，左右侍從感到奇怪，再次詢問。堤上回答說：『美海已經走了很久了。』左右侍從奔跑去告訴倭王，倭王派騎兵追趕，沒有追上。於是倭王囚禁了堤上，審問道：『你為什麼偷偷放走你們國家的王子？』堤上回答說：『我是雞林的臣子，不是倭國的臣子。現在只想完成我們君王的意願罷了，怎麼敢對您說呢？』倭王憤怒地說：『現在你已經是我的臣子，卻說是雞林的臣子，那麼必定要施以五刑。如果說是倭國的臣子，必定賞賜豐厚的俸祿。』堤上回答說：『寧願做雞林的犬彘，也不做倭國的臣子；寧願接受雞林的鞭打，也不接受倭國的爵祿。』倭王大怒，命令剝下堤上腳下的皮，割來蒹葭（一種植物）讓他走在上面（現在蒹葭上有血跡，當地人說是堤上的血）。再次審問道：『你是哪個國家的臣子？』回答說：『雞林的臣子。』又讓他站在燒紅的鐵上，問是哪個國家的臣子，回答說：『雞林的臣子。』倭王知道無法使他屈服，就用火燒死了他。

【English Translation】 English version: Ti-sang (a loyal subject of Silla) departed. His wife called out to him earnestly, but he merely waved his hand from the embankment without stopping. Upon arriving in Wa (ancient name for Japan), he falsely stated: 'The King of Kyerim (another name for Silla) unjustly killed my father and brothers, so I fled here.' The King of Wa believed him and granted him a house and family, allowing him to settle down. At that time, Ti-sang often accompanied Mi-hae (a prince of Silla) to play by the seashore, chasing and catching fish and birds. He presented his catches to the King of Wa each time, who was very pleased and had no suspicion of him. One day, the morning was shrouded in mist, and Ti-sang said: 'It is time to go.' Mi-hae said: 'Then let us go together.' Ti-sang said: 'If I go, I fear the people of Wa will discover and pursue us. I wish to stay and prevent their pursuit.' Mi-hae said: 'Now, you and I are like brothers; how can I abandon you and return alone?' Ti-sang said: 'If I can save your life and comfort the King's heart, that is enough; what more could I ask for?' He offered wine to Mi-hae. At that time, Kang-ch'o-rye, a person from Kyerim, was also in Wa, and Ti-sang escaped with him. Ti-sang returned to Mi-hae's room and stayed until dawn. The attendants wanted to enter and see Mi-hae, but Ti-sang came out and stopped them, saying: 'Yesterday, he was exhausted from hunting and is very ill, not yet awake.' When the sun rose high, the attendants felt strange and asked again. Ti-sang replied: 'Mi-hae has been gone for a long time.' The attendants ran to tell the King of Wa, who sent cavalry to pursue them, but they did not catch up. Then the King of Wa imprisoned Ti-sang and interrogated him: 'Why did you secretly release the prince of your country?' Ti-sang replied: 'I am a subject of Kyerim, not a subject of Wa. Now I only wish to fulfill the will of our King; how dare I speak to you?' The King of Wa angrily said: 'Now that you are my subject, yet you say you are a subject of Kyerim, then you shall surely be subjected to the five punishments. If you say you are a subject of Wa, you shall surely be rewarded with a generous stipend.' Ti-sang replied: 'I would rather be a dog or pig of Kyerim than a subject of Wa; I would rather receive the whip of Kyerim than the rank and emolument of Wa.' The King of Wa was furious and ordered the skin to be peeled from the soles of Ti-sang's feet, and reeds (a type of plant) to be cut and made him walk on them (now there are bloodstains on the reeds, which the locals say is Ti-sang's blood). He asked again: 'Which country are you a subject of?' He replied: 'A subject of Kyerim.' He was also made to stand on hot iron, and asked which country he was a subject of, and he replied: 'A subject of Kyerim.' The King of Wa knew that he could not be subdued, so he burned him to death on wood.

島中。美海渡海而來。使康仇麗先告於國中。王驚喜。命百官迎于屈歇驛。王與親弟寶海迎于南郊。入闕設宴。大赦國內。冊其妻為國大夫人。以其女子為美海公夫人。議者曰。昔漢臣周苛在榮陽。為楚兵所虜。項羽謂周苛曰。汝為我臣。封為萬祿侯。周苛罵而不屈。為楚王所殺。堤上之忠烈。無怪于周苛矣。初堤上之發去也。夫人聞之追不及。及至望德寺門南。沙上放臥長號。因名其沙曰長沙。親戚二人。扶腋將還。夫人舒腳。坐不起。名其地曰伐知旨。久後夫人不勝其慕。率三娘子上鴟述嶺。望倭國痛哭而終。仍為鴟述神母。今祠堂存焉。

第十八實聖王

義熙九年癸丑。平壤州大橋成(恐南平壤也。今楊州)王忌憚前王太子訥祗有德望。將害之。請高麗兵而詐迎訥祗。高麗人見訥祗有賢行。乃倒戈而殺王。乃立訥祗為王而去。

射琴匣

第二十一毗處王(一作照智王)即位十年戊辰。幸於天泉亭。時有烏與鼠來鳴。鼠作人語云。此烏去處尋之(或云神德王欲行香興輪寺。路見眾鼠含尾怪之而還佔之。明日先鳴烏尋之云云。此說非也)王命騎士追之。南至避村(今壤避寺村在南山東麓)。兩豬相鬥。留連見之。忽失烏所在。徘徊路旁。時有老翁自池中出奉書。外面題云。開見二人死。不

【現代漢語翻譯】現代漢語譯本：在島中，美海渡海而來。他讓康仇麗先向國中稟告。國王非常驚喜，命令百官在屈歇驛迎接。國王與他的親弟弟寶海在南郊迎接。進入王宮后，設宴款待，並大赦國內。冊封美海的妻子為國大夫人，將他的女兒冊封為美海公夫人。有人議論說，以前漢朝的臣子周苛在榮陽，被楚兵俘虜。項羽對周苛說：『你做我的臣子，封你為萬祿侯。』周苛罵他不屈服，被楚王所殺。堤上的忠烈，沒有比周苛更令人驚歎的了。當初堤上出發離去的時候，他的夫人聽到訊息后追趕不及，到達望德寺門南，在沙地上躺臥長號痛哭，因此將那片沙地命名為長沙。親戚兩人攙扶著她要回去，夫人舒展雙腳，坐著起不來，將那地方命名為伐知旨。很久以後，夫人無法抑制思念之情，率領三個女兒登上鴟述嶺，遙望倭國痛哭而死，於是成爲了鴟述神母。現在祠堂還存在。第十八實聖王（Silseong of Silla）義熙九年癸丑年，平壤州大橋建成（可能是南平壤，現在的楊州）。國王忌憚前任國王的太子訥祗（Naeul of Silla）有德望，想要加害於他。於是請求高麗的軍隊，假意迎接訥祗。高麗人看到訥祗有賢德，反而倒戈殺死了國王，然後擁立訥祗為國王后離去。射琴匣第二十一毗處王（Bicheo of Silla）（一作照智王（Soji of Silla））即位十年戊辰年，駕臨天泉亭。當時有烏鴉和老鼠鳴叫，老鼠說人話道：『尋找這烏鴉去的地方。』（或者說神德王（King Sindeok）想要去興輪寺行香，在路上看到很多老鼠銜著尾巴，覺得奇怪就返回占卜，第二天先讓鳴叫的烏鴉去尋找，等等，這種說法不對。）國王命令騎士追趕烏鴉，向南到達避村（現在的壤避寺村，在南山東麓）。看到兩隻豬在互相爭鬥，騎士流連觀看，忽然失去了烏鴉的軌跡。他在路旁徘徊，這時有一位老翁從池中出來，奉上一封書信，外面寫著：『打開看，兩人死。』

【English Translation】 English version: In the island, Mihae came across the sea. He had Kang Cheolli first report to the country. The king was very surprised and ordered all the officials to welcome him at Quxie Station. The king and his younger brother, Bohae, welcomed him in the southern suburbs. After entering the palace, a banquet was held, and a general amnesty was granted throughout the country. Mihae's wife was made the Grand Lady of the State, and his daughter was made the Lady of Duke Mihae. Some people commented that in the past, the Han Dynasty official Zhou Ke was captured by the Chu soldiers in Rongyang. Xiang Yu said to Zhou Ke, 'If you become my subject, I will enfeoff you as the Marquis of Wanlu.' Zhou Ke cursed him and refused to submit, and was killed by the King of Chu. The loyalty and valor on the embankment are no match for Zhou Ke's. When Di Sang initially departed, his wife heard the news and could not catch up. When she reached the south gate of Wangdeok Temple, she lay down on the sand and wailed loudly, so that the sand was named Changsa (Long Sand). Two relatives supported her to return, but the lady stretched out her feet and could not get up, so the place was named Beolchiji. After a long time, the lady could not overcome her longing, and led her three daughters to climb Chiryeongsul Ridge, where she wept bitterly towards the Wa country and died, thus becoming the Divine Mother of Chiryeongsul. Now the shrine still exists. The Eighteenth King Silseong (Silseong of Silla) In the year Guichou, the ninth year of Yixi, the Great Bridge of Pyongyang Prefecture was completed (possibly South Pyongyang, now Yangju). The king feared that the former king's crown prince, Naeul (Naeul of Silla), had virtue and prestige, and wanted to harm him. So he requested troops from Goguryeo and pretended to welcome Naeul. The Goguryeo people saw that Naeul had virtue and instead turned against and killed the king, and then enthroned Naeul as king and left. The Case of the Shot Geomgo Box In the tenth year of his reign, the twenty-first King Bicheo (Bicheo of Silla) (also known as King Soji (Soji of Silla)), visited Cheoncheonjeong Pavilion. At that time, a crow and a rat came and cried out. The rat spoke in human language, saying, 'Seek the place where this crow goes.' (Or it is said that King Sindeok (King Sindeok) wanted to go to Heungnyun Temple to offer incense, and on the way saw many rats holding their tails, felt strange and returned to divine, and the next day first had the crow cry out to find it, etc., this saying is not correct.) The king ordered a knight to chase after the crow, and heading south, he reached Bipyeong Village (now the village of Yangbipyeong Temple, at the eastern foot of Namsan Mountain). He saw two pigs fighting each other, and lingered to watch them. Suddenly he lost track of the crow. He wandered by the roadside, when an old man came out of the pond and presented a letter, on the outside of which was written: 'Open and see, two people die.'

開一人死。使來獻之。王曰。與其二人死莫若不開但一人死耳。日官奏云。二人者庶民也。一人者王也。王然之開見。書中雲射琴匣。王入宮見琴匣射之。乃內殿焚修僧。與宮主潛通而所奸也。二人伏誅。自爾國俗每正月上亥上子上午等日。忌慎百事。不敢動作。以十五日為烏忌之日。以糯飯祭之。至今行之。俚言怛忉。言悲愁而禁忌百事也。命其池曰書出池。

智哲老王

第二十二智哲老王。姓金氏。名智大路。又智度路。謚曰智澄。謚號始於此。又鄉稱王為麻立干者。自此王始。王以永元二年庚辰即位(或云辛巳則三年也)王陰長一尺五寸。難於嘉耦。發使三道求之。使至牟梁部。冬老樹下見二狗嚙一屎塊如鼓大。爭嚙其兩端。訪于里人。有一小女告云。此部相公之女子洗浣於此。隱林而所遺也。尋其家檢之。身長七尺五寸。具事奏聞。王遣車邀入宮中。封為皇后。群臣皆賀。

又阿瑟羅州(今溟州)東海中。便風二日程有于陵島(今作羽陵)週迴二萬六千七百三十步。島夷恃其水深。憍傲不臣王命伊餐樸伊宗將兵討之。宗作木偶師子。載於大艦之上。威之云。不降則放此獸。島夷畏而降。賞伊宗為州伯。

真興王

第二十四真興王。即位時年十五歲。太后攝政。太后乃法興王之

【現代漢語翻譯】現代漢語譯本開鑿一人死亡，派人來稟報。國王說：『與其讓兩個人死，不如不開鑿，只死一個人罷了。』日官奏報道：『兩個人是庶民，一個人是國王啊。』國王認為有道理，於是開鑿了，（國王）看見書中寫著射琴匣。國王入宮，看見琴匣就射它。原來是內殿焚修的僧人與宮主私通，所犯的姦情。二人伏法被處決。自此以後，國家風俗每逢正月上亥日、上子日、上午日等日子，都謹慎小心，什麼事都不敢做。把正月十五日作為烏忌之日，用糯米飯祭祀。至今還實行這種風俗。俚語『怛忉』，是悲愁而禁忌一切事情的意思。國王把那個池塘命名為書出池。

智哲老王

第二十二代智哲老王，姓金，名智大路，又名智度路，謚號為智澄。謚號從此開始。又鄉里稱王為麻立干，也是從這位王開始的。智哲老王在永元二年庚辰年即位（或者說是辛巳年，那就是三年）。國王的陰莖長一尺五寸，難以匹配。於是派遣使者到三條道路去尋找。使者到達牟梁部，在冬天老樹下看見兩條狗爭搶一塊像鼓一樣大的糞便。爭搶糞便的兩端。詢問當地人，有一個小女孩告訴使者說：『這是本部相公的女子在這裡洗衣服，躲在樹林里遺留的。』使者找到那家，檢查發現那女子身高七尺五寸。使者把事情全部稟告國王。國王派車把她接到宮中，封為皇后。群臣都來祝賀。

又阿瑟羅州（現在的溟州）東海中，順風航行兩天路程有一個于陵島（現在寫作羽陵），周長二萬六千七百三十步。島上的夷人仗著水深，驕傲而不服從王命。伊餐樸伊宗率領軍隊討伐他們。伊宗製作了木偶獅子，裝載在大船上，以此來威嚇他們，說：『不投降就放出這隻野獸。』島上的夷人害怕而投降。賞賜伊宗為州伯。

真興王

第二十四代真興王，即位時年齡十五歲，由太后攝政。太后是法興王的...

【English Translation】 English version A person was killed during the excavation. Someone was sent to report it. The king said, 'Rather than have two people die, it's better not to excavate and only have one person die.' The court astronomer reported, 'The two people are commoners, and the one person is the king.' The king thought it was reasonable, so he proceeded with the excavation. (The king) saw in the book that he should shoot the zither case. The king entered the palace and shot the zither case. It turned out that the monk who was burning incense and practicing in the inner palace was having an affair with the palace mistress. The two were executed. From then on, the national custom was that on the days of the first Hae, first Zi, and first Wu of the first month, people were cautious and dared not do anything. The fifteenth day of the first month was regarded as the day of ill omen, and glutinous rice was used to make offerings. This custom continues to this day. The colloquialism 'Daltao' means sorrow and abstaining from all things. The king named the pond 'Book Emergence Pond'.

King Jijulgeuldo (Wise and Sagacious Old King)

The twenty-second King Jijulgeuldo, whose surname was Kim, and personal name was Jidaero, also known as Jidoro, and whose posthumous title was Jicheung. Posthumous titles began with this king. Also, the villagers called the king 'Malipgan', which also started with this king. King Jijulgeuldo ascended the throne in the second year of Yongyuan, Gyeongjin (or Xin Si, which would be the third year). The king's penis was one and a half feet long, making it difficult to find a suitable match. Therefore, he sent envoys to three roads to find one. The envoy arrived at Moryangbu and saw two dogs fighting over a lump of excrement as big as a drum under an old tree in winter. They were fighting over both ends of the excrement. He asked the locals, and a little girl told the envoy, 'This is the excrement left by the daughter of the head of this department when she was washing clothes here and hiding in the forest.' The envoy found the family and examined the woman, and found that she was seven feet and five inches tall. The envoy reported everything to the king. The king sent a carriage to bring her into the palace and made her the queen. All the officials congratulated him.

Also, in the East Sea of Aseulloju (present-day Myeongju), there is Ulleungdo (now written as Ulleung) two days away by favorable wind, with a circumference of 26,730 steps. The island's barbarians relied on the depth of the water and were arrogant and did not obey the king's orders. Ichan Park Ijong led troops to attack them. Ijong made wooden lion puppets and loaded them on large ships to threaten them, saying, 'If you don't surrender, I will release this beast.' The island's barbarians were afraid and surrendered. Ijong was rewarded with the title of governor of the state.

King Jinheung

The twenty-fourth King Jinheung was fifteen years old when he ascended the throne, and the Queen Dowager ruled as regent. The Queen Dowager was the...

女子。立宗葛文王之妃。終時削髮被法衣而逝。承聖三年九月。百濟兵來侵于珍城。掠取人男女三萬九千。馬八千匹而去。先是。百濟欲與新羅合兵謀伐高麗。真興曰。國之興亡在天。若天未厭高麗則我何敢望焉。乃以此言通高麗。高麗感其言。與羅通好。而百濟怨之。故來爾。

桃花女　　鼻荊郎

第二十五舍輪王。謚真智大王。姓金氏。妃起烏公之女。知刀夫人。大建八年丙申即位(古本云。十一年己亥。誤矣)。御國四年。政亂荒淫。國人廢之。前此。沙梁部之庶女。姿容艷美。時號桃花娘。王聞而召致宮中。欲幸之。女曰。女之所守。不事二夫。有夫而適他。雖萬乘之威。終不奪也。王曰。殺之何。女曰。寧斬於市。有愿靡他。王戲曰。無夫則可乎。曰可。王放而遣之。是年。王見廢而崩。后二年其夫亦死。浹旬忽夜中王如平昔來於女房曰。汝昔有諾。今無汝夫可乎。女不輕諾。告于父母。父母曰。君王之教。何以避之。以其女入于房。留御七日。常有五色云覆屋。香氣滿室。七日後忽然無蹤。女因而有娠。月滿將產。天地振動。產得一男。名曰鼻荊。真平大王聞其殊異。收養宮中。年至十五授差執事。每夜逃去遠遊。王使勇士五十人守之。每飛過月城。西去荒川岸上(在京城西)率鬼眾游。勇

【現代漢語翻譯】現代漢語譯本女子，是立宗葛文王的妃子。去世時剃髮，身穿法衣而逝。承聖三年九月，百濟軍隊來侵犯珍城，掠奪人口男女三萬九千，馬八千匹而去。此前，百濟想要與新羅聯合攻打高麗。真興王說：『國家的興盛和滅亡在於天意。如果上天還沒有厭棄高麗，那麼我怎麼敢有非分之想呢？』於是將此話告知高麗。高麗感激他的話，與新羅交好。而百濟因此怨恨新羅，所以才來侵犯。

桃花女（桃樹女子）鼻荊郎（鼻荊之子）

第二十五代舍輪王，謚號真智大王，姓金氏，妃子是起烏公的女兒知刀夫人。大建八年丙申年即位（古本記載為十一年己亥年，是錯誤的）。治理國家四年，政治混亂，生活荒淫。國人廢黜了他。在此之前，沙梁部有一個庶出的女子，姿容艷麗，當時被稱為桃花娘（桃花女子）。真智大王聽說后，召她入宮，想要寵幸她。桃花女說：『女子所堅守的，是不侍奉兩個丈夫。有丈夫而改嫁他人，即使有萬乘之威，最終也不能強奪我的意志。』真智大王說：『殺了你又如何？』桃花女說：『寧願在市集被斬首，我的心意也不會改變。』真智大王開玩笑說：『沒有丈夫就可以了嗎？』桃花女說：『可以。』真智大王放她離開了。這年，真智大王被廢黜而去世。兩年後，桃花女的丈夫也去世了。十天後，忽然夜裡真智大王像往常一樣來到桃花女的房間說：『你以前答應過我，現在你沒有丈夫了，可以嗎？』桃花女不敢輕易答應，告訴了父母。父母說：『君王的命令，怎麼可以逃避呢？』於是讓女兒進入房間。真智大王在房間里待了七天，常常有五色雲彩覆蓋屋頂，香氣充滿房間。七天後忽然消失了蹤影。桃花女因此懷孕。足月將要生產時，天地震動，生下一個男孩，名叫鼻荊（鼻荊）。真平大王聽說這件事非常奇異，收養他在宮中。到十五歲時，授予他差執事一職。鼻荊每夜逃走遠遊。真平大王派五十名勇士守衛他。鼻荊每次都飛過月城，向西去荒川岸上（在京城西邊），率領鬼眾遊玩。

【English Translation】 English version The woman was the consort of King Galkmun of Ipjong. At the time of her death, she shaved her head, donned the Dharma robe, and passed away. In the ninth month of the third year of Chengsheng, the Baekje troops invaded Jincheng, plundering 39,000 men and women and 8,000 horses. Prior to this, Baekje intended to join forces with Silla to attack Goguryeo. King Jinheung said, 'The rise and fall of a nation lies in Heaven. If Heaven has not yet abandoned Goguryeo, how dare I aspire to such a thing?' He then communicated this to Goguryeo. Goguryeo was grateful for his words and established friendly relations with Silla. Baekje resented this and therefore came to invade.

Peach Blossom Woman (Dohwa-nyeo) Nose Thorn Son (Bihyeong-rang)

The twenty-fifth Saryun King, posthumously named King Jinji, was of the Kim clan. His consort was Lady Jido, the daughter of Giu-gong. He ascended the throne in the eighth year of Dajian, the Bing-shen year (the ancient text says the eleventh year, the Ji-hai year, which is incorrect). He ruled the country for four years, during which the government was chaotic and his life was licentious. The people deposed him. Before this, there was a concubine from Saryang-bu, whose beauty was radiant. At the time, she was called Peach Blossom Maiden (Dohwa-nyang). The King heard of her and summoned her to the palace, desiring to favor her. The maiden said, 'What a woman upholds is not serving two husbands. To marry another while having a husband, even the might of ten thousand chariots cannot ultimately take away my will.' The King said, 'What if I kill you?' The maiden said, 'I would rather be beheaded in the marketplace; my will shall not change.' The King jokingly said, 'If you have no husband, then it is permissible?' She said, 'It is permissible.' The King released her and sent her away. In that year, the King was deposed and died. Two years later, her husband also died. Ten days later, suddenly in the middle of the night, the King came to the maiden's room as usual and said, 'You promised me before; now you have no husband, is it permissible?' The maiden did not lightly agree and told her parents. Her parents said, 'How can you avoid the King's command?' So they let their daughter enter the room. The King stayed in the room for seven days, and there were often five-colored clouds covering the roof, and fragrance filled the room. After seven days, he suddenly disappeared without a trace. The maiden became pregnant as a result. When the month was full and she was about to give birth, heaven and earth shook, and she gave birth to a boy named Nose Thorn (Bihyeong). King Jinpyeong heard that this was very strange and adopted him into the palace. When he reached the age of fifteen, he was given the position of Cha-jipsa. Every night, Nose Thorn would escape and travel far away. The King sent fifty warriors to guard him. Every time, he would fly over Wolseong and go west to the banks of Hwangcheon (west of the capital), leading a crowd of ghosts to play.

士伏林中。窺伺鬼眾。聞諸寺曉鐘各散。郎亦歸矣。軍士以事來奏。王召鼻荊曰。汝領鬼游信乎。郎曰然。王曰。然則汝使鬼眾成橋于神元寺北渠(一作神眾寺。誤一云荒川東深渠)荊奉敕。使其徒煉石。成大橋於一夜。故名鬼橋。王又問。鬼眾之中。有出現人間。輔朝政者乎。曰有。吉達者可輔國政。王曰與來。翌日荊與俱見。賜爵執事。果忠直無雙。時角干林宗無子。王敕為嗣子。林宗命吉達創樓門于興輪寺南。每夜去宿其門上。故名吉達門。一日吉達變狐而遁去。荊使鬼捉而殺之。故其眾聞鼻荊之名。怖畏而走。時人作詞曰。

聖帝魂生子　　鼻荊郎室亭　飛馳諸鬼眾　　此處莫留停

鄉俗帖此詞以辟鬼。

天賜玉帶(清泰四年丁酉五月。正承金傅獻鐫金妝玉排方腰帶一條長十圍。鐫銙六十二。曰。是真平王天賜帶也。太祖受之。藏之內庫)

第二十六白凈王。謚真平大王。金氏。大建十一年己亥八月即位。身長十一尺。駕幸內帝釋宮(亦名天柱寺。王之所創)踏石梯。□石並折。王謂左右曰。不動此石。以示後來。即城中五不動石之一也。即位元年。有天使降於殿庭。謂王曰。上皇命我傳賜玉帶。王親奉跪受。然後其使上天。凡郊廟大祀皆服之。后高麗王將謀伐羅。乃曰。新羅有三

【現代漢語翻譯】現代漢語譯本：鼻荊在士伏林中，窺伺著鬼眾的動向。當聽到寺廟的曉鐘聲響，知道鬼眾各自散去，郎也該回家了。這時，有軍士因為事務前來稟報。國王召見鼻荊，問道：『你能夠統領鬼眾，是真的嗎？』郎回答說：『是的。』國王說：『既然如此，那麼你讓鬼眾在神元寺北邊的水渠（一說神眾寺，誤。一說荒川東邊的深水渠）上架橋。』鼻荊奉命，讓他的部下煉石，一夜之間建成了一座大橋，因此得名鬼橋。國王又問：『鬼眾之中，有沒有能夠出現在人間，輔佐朝政的人呢？』回答說：『有，吉達可以輔佐國政。』國王說：『把他帶來。』第二天，鼻荊帶著吉達來見國王。國王賜予吉達爵位，讓他擔任執事。吉達果然忠誠正直，無人能比。當時，角干林宗沒有兒子，國王下令讓吉達做他的嗣子。林宗命令吉達在興輪寺南邊建造樓門，吉達每晚都去睡在門上，所以叫做吉達門。有一天，吉達變成狐貍逃走了。鼻荊派鬼去捉住並殺了他。因此，鬼眾聽到鼻荊的名字，都感到害怕而逃走。當時的人作詞說：『聖帝魂魄轉生為子，鼻荊郎的室亭在此。飛奔逃竄的鬼眾，這裡不可停留。』鄉間的風俗是將這首詞貼出來以辟邪。天賜玉帶（清泰四年丁酉五月，正承金傅獻上鐫金妝玉排方腰帶一條，長十圍，鐫刻玉片六十二塊，說：『這是真平王天賜的玉帶。』太祖接受了它，收藏在內庫中）第二十六代白凈王，謚號真平大王，姓金。大建十一年己亥八月即位。身高十一尺。國王駕臨內帝釋宮（也叫天柱寺，是國王所建立的），踩踏石梯時，石梯斷裂。國王對左右的人說：『不要移動這塊石頭，用來給後人看。』這就是城中五塊不動石之一。即位元年，有天使降臨在殿庭，對國王說：『上皇命令我傳賜玉帶。』國王親自跪拜接受。然後天使升上天空。凡是郊祭廟祀等重大祭祀，國王都穿戴這玉帶。後來高麗國王將要謀劃攻打新羅，（有人）說：『新羅有三件寶物不可冒犯。』

【English Translation】 English version: Bi-hyeong was in Saburi Forest, spying on the movements of the ghost troops. When he heard the dawn bells of the temples, he knew that the ghosts were dispersing and that the 'Lang' (a title) should be returning home. At that moment, a soldier came to report on a matter. The king summoned Bi-hyeong and asked, 'Is it true that you can command the ghost troops?' The 'Lang' replied, 'Yes, it is.' The king said, 'If that is the case, then have the ghost troops build a bridge over the north canal of Sinwonsa Temple (also said to be Sinjungsa Temple, which is incorrect; another account says the deep canal east of Hwangcheon).' Bi-hyeong received the order and had his subordinates smelt stones, building a large bridge in one night, hence the name 'Ghost Bridge'. The king then asked, 'Among the ghost troops, are there any who can appear in the human world and assist in state affairs?' The reply was, 'Yes, Gilda can assist in state affairs.' The king said, 'Bring him here.' The next day, Bi-hyeong brought Gilda to see the king. The king bestowed a title upon Gilda and appointed him as an official. Gilda was indeed loyal and upright, unmatched by anyone. At that time, 'Gakgan' (a high-ranking official) Lim Jong had no son, so the king ordered Gilda to be his adopted son. Lim Jong ordered Gilda to build a gate tower south of Heungnyunsa Temple, and Gilda would sleep on the gate every night, hence the name 'Gilda Gate'. One day, Gilda transformed into a fox and fled. Bi-hyeong sent ghosts to capture and kill him. Therefore, the ghost troops, upon hearing the name of Bi-hyeong, were frightened and fled. People at the time composed a poem: 'The holy emperor's spirit is reborn as a son, Bi-hyeong 'Lang's' chamber is here. The ghost troops flee in haste, do not linger here.' The local custom is to post this poem to ward off evil spirits. Heaven-Bestowed Jade Belt (In the fifth month of the year Dingyou of Qingtai 4 (937), Jeong Seung-geum presented a gold-inlaid jade belt, ten 'wei' (a unit of measurement) long, with sixty-two jade plaques engraved on it, saying, 'This is the jade belt bestowed by King Jinpyeong.' Taejo (the founder of the Goryeo dynasty) accepted it and stored it in the inner treasury.) The twenty-sixth King Baekjeong, posthumously named King Jinpyeong (True Peace), of the Kim clan, ascended the throne in the eighth month of the year Gihae of Daegeon 11 (579). He was eleven 'cheok' (a unit of measurement) tall. The king visited the Inner Indras Palace (also called Cheonchusa Temple, which he founded), and when he stepped on the stone stairs, the stone stairs broke. The king said to his attendants, 'Do not move this stone, so that later generations may see it.' This is one of the five immovable stones in the city. In the first year of his reign, an angel descended in the palace courtyard and said to the king, 'The Supreme Emperor has ordered me to bestow this jade belt.' The king personally knelt and received it. Then the angel ascended to heaven. For all major sacrifices at the suburban altars and ancestral temples, the king wore this jade belt. Later, when the King of Goryeo was planning to invade Silla, (someone) said, 'Silla has three treasures that must not be violated.'

寶不可犯。何謂也。皇龍寺丈六尊像一。其寺九層塔二。真平王天賜玉帶三也。乃止其謀。贊曰。

云外天頒玉帶圍　　辟雍龍袞雅相宜　吾君自此身彌重　　準擬明朝鐵作墀

善德王知幾三事

第二十七德曼(一作萬)謚善德女大王。姓金氏。父真平王。以貞觀六年壬辰即位。御國十六年。凡知幾有三事。初唐太宗送畫牧丹三色。紅紫白以其實三升。王見畫花曰。此花定無香。仍命種于庭。待其開落。果如其言。二于靈廟。寺玉門池。冬月眾蛙集鳴三四日。國人怪之問于王。王急命角干閼川弼吞等。煉精兵二千人。速去西郊問女根谷必有賊兵。掩取殺之。二角干既受命。各率千人問西郊。富山下果有女根谷。百濟兵五百人。來藏於彼。並取殺之。百濟將軍于召者藏於南山嶺石上。又圍而射之殪。又有後兵一千二百人來。亦擊而殺之。一無孑遺。三王無恙時。謂群臣曰。朕死於某年某月日。葬我于忉利天中。群臣罔知其處。奏云何所。王曰。狼山南也。至其月日王果崩。群臣葬于狼山之陽。后十餘年文虎大王創四天王寺于王墳之下。佛經云。四天王天之上有忉利天。乃知大王之靈聖也。當時群臣啟于王曰。何知花蛙二事之然乎。王曰。畫花而無蝶。知其無香。斯乃唐帝欺寡人之無耦也。蛙有怒形兵

【現代漢語翻譯】現代漢語譯本：不可觸犯的寶物。指的是什麼呢？皇龍寺的丈六尊像（高一丈六尺的佛像）一件，皇龍寺的九層塔兩座，以及真平王受天賜的玉帶一條。因此停止了（侵犯的）計劃。讚美說：云外天賜玉帶圍，辟雍龍袞雅相宜。吾君自此身彌重，準擬明朝鐵作墀。

善德女王預知未來的三件事

第二十七代德曼（也寫作萬），謚號善德女王。姓金氏，父親是真平王。在貞觀六年壬辰年即位，治理國家十六年。她預知未來的事情有三件。當初唐太宗送來一幅畫著三種顏色的牡丹（紅、紫、白）以及三升牡丹種子。女王看了畫上的花說：『這種花一定沒有香味。』於是命人種在庭院裡。等到花開花落，果然如她所說。第二件事是，在靈廟寺的玉門池，冬天有許多青蛙聚集鳴叫了三四天。國民對此感到奇怪，便去問女王。女王立刻命令角干閼川、弼吞等人，挑選精兵兩千人，迅速前往西郊，詢問女根谷，必定有敵兵。前去襲擊並殺死他們。兩位角干接受命令后，各自率領一千人前往西郊。在富山下果然發現了女根谷。百濟的士兵五百人藏在那裡。於是將他們全部殺死。百濟的將領于召藏在南山嶺的石頭上，也被包圍射殺。之後又有後援部隊一千二百人趕來，也被擊殺，沒有留下一個活口。第三件事是，女王在世時，對群臣說：『我將在某年某月某日去世，把我葬在忉利天（佛教用語，欲界六天之一，帝釋天所居之處）中。』群臣不知道那是什麼地方，奏問在哪裡。女王說：『狼山的南邊。』到了那個月日，女王果然去世。群臣將她葬在狼山的南邊。十多年後，文虎大王在女王墳墓的下方建造了四天王寺。佛經上說，四天王天之上就是忉利天。這才知道女王的靈驗和神聖。當時群臣問女王說：『您是如何知道花和青蛙這兩件事的呢？』女王說：『畫上的花沒有蝴蝶，就知道它沒有香味。這是唐朝皇帝欺騙我沒有配偶啊。青蛙呈現出憤怒的樣子，代表有士兵。』

【English Translation】 English version: Inviolable Treasures. What are they? One, the sixteen-foot statue of the Buddha at Hwangnyongsa Temple (Hwangnyongsa Temple's sixteen-foot Buddha statue); Two, the nine-story pagoda at Hwangnyongsa Temple; Three, the jade belt bestowed by Heaven to King Jinpyeong. Therefore, the plan (to invade) was halted. A eulogy says: The jade belt bestowed by Heaven encircles, The Biyong (ancient academy) and dragon robes are elegantly suited. Our ruler's person is now even more esteemed, Prepare to make the steps of iron tomorrow.

Three Instances of Queen Seondeok's Prescience

The twenty-seventh ruler, Deokman (also written as Man), posthumously named Queen Seondeok. Her family name was Kim, and her father was King Jinpyeong. She ascended the throne in the year of Imjin, the sixth year of the Zhenguan era, and reigned for sixteen years. She had three instances of prescience. Initially, Emperor Taizong of Tang sent a painting of three-colored peonies (red, purple, and white) and three 'seung' (a unit of volume) of peony seeds. The Queen, upon seeing the painted flowers, said, 'These flowers will surely have no fragrance.' She then ordered them to be planted in the courtyard. When the flowers bloomed and withered, it was indeed as she had said. The second instance was at the Jade Gate Pond of Yeongmyosa Temple. In winter, many frogs gathered and croaked for three or four days. The people of the nation found this strange and asked the Queen. The Queen immediately ordered 'Gakgan' (a high-ranking official title) Eokcheon, Piltun, and others to select two thousand elite soldiers and quickly go to the western outskirts to inquire about the Women's Root Valley, where enemy soldiers were sure to be. They were to ambush and kill them. The two 'Gakgan', having received the order, each led a thousand men to the western outskirts. Under Mt. Bu, they indeed found the Women's Root Valley. Five hundred Baekje soldiers were hiding there. They killed them all. The Baekje general Yu Cho, who was hiding on a rock on the ridge of Mt. Nam, was also surrounded and shot to death. Later, another force of one thousand two hundred men arrived and were also killed, leaving no survivors. The third instance was when the Queen, while still alive, said to her ministers, 'I will die on such and such day of such and such month of such and such year. Bury me in Tushita Heaven (a heaven in Buddhist cosmology, the abode of Maitreya Bodhisattva).' The ministers did not know where that was and asked where it was. The Queen said, 'South of Wolf Mountain.' When that month and day arrived, the Queen indeed passed away. The ministers buried her on the south side of Wolf Mountain. More than ten years later, King Munmu built Sacheonwangsa Temple (Temple of the Four Heavenly Kings) below the Queen's tomb. Buddhist scriptures say that above the Heaven of the Four Heavenly Kings is Tushita Heaven. Only then did they realize the Queen's spiritual power and holiness. At that time, the ministers asked the Queen, 'How did you know about the flower and frog incidents?' The Queen said, 'The painted flower had no butterflies, so I knew it had no fragrance. This is because the Tang Emperor deceived me, thinking I had no spouse. The frogs displayed an angry appearance, representing soldiers.'

士之像。玉門者女根也。女為陰也。其色白。白西方也。故知兵在西方。男根入于女根則必死矣。以是知其易捉。於是群臣皆服其聖智。送花三色者。蓋知新羅有三女王而然耶。謂善德真德真聖是也。唐帝以有懸解之明。善德之創靈廟寺。具載良志師傳詳之　別記云。是王代。煉石筑瞻星臺。

真德王

第二十八真德女王。即位自製太平歌。織錦為紋。命使往唐獻之(一本命春秋公為使往。仍請兵。太宗嘉之。許蘇廷方云云者。皆謬矣。現慶前春秋已登位。現慶庚申非太宗。乃高宗之世。定方之來。在現慶庚申。故知織錦為紋。非請兵時也。在真德之世。當矣。蓋請放金欽之時也)唐帝嘉賞之。改封為雞林國王。其詞曰。

大唐開洪業　　巍巍皇猷昌　止戈戎威定　　修文契百王　統天崇雨施　　理物體含章　深仁諧日月　　𢪑軍邁虞唐　幡旗何赫赫　　錚鼓何锽锽　外夷違命者　　剪覆被天殃　淳風凝幽現　　遐邇競呈祥　四時和玉燭　　七曜巡方方　維岳降輔宰　　維帝任忠良　五三成一德　　昭我唐家皇

王之代有閼川公。林宗公。述宗公。虎林公(慈藏之父)。廉長公。庾信公。會於南山于知巖議國事。時有大虎走入座間。諸公驚起。而閼川公略不移動。談笑自若

【現代漢語翻譯】現代漢語譯本『士之像』指的是男性的象徵。『玉門』指的是女性的生殖器官（女根）。女性代表陰，其顏色為白色，白色代表西方。因此得知用兵的時機在西方。男性的生殖器進入女性的生殖器必然導致死亡，由此可知敵人容易被捉住。於是群臣都信服他的聖明智慧。進獻三種顏色的花，大概是因為知道新羅有三位女王的緣故吧，指的是善德女王（Seondeok）、真德女王（Jindeok）和真聖女王（Jinseong）。唐朝皇帝因為有懸解的明智。善德女王建立靈廟寺（Yeongmyosa Temple）的事蹟，詳細記載在良志（Yangji）法師的傳記中。另一部史書記載，善德女王時代，用煉石修築了瞻星臺（Cheomseongdae）。

真德女王

第二十八代真德女王（Jindeok），即位后親自創作了《太平歌》。用絲織品織成花紋，派遣使者前往唐朝進獻（另一種說法是金春秋（Kim Chunchu）作為使者前往，並請求唐朝出兵。唐太宗對此表示讚賞，答應派蘇定方（Su Dingfang）出兵等等，這些都是錯誤的。現在慶前春秋已經即位，現在慶庚申年不是唐太宗時期，而是唐高宗時期。蘇定方來的時候，是在現在慶庚申年，因此得知織錦為紋，不是請求出兵的時候，而是在真德女王時期。大概是請求釋放金欽（Kim Heum）的時候）。唐朝皇帝嘉獎並讚賞她，改封她為雞林國王（Gyerim）。歌詞如下：

大唐開創了偉大的事業，多麼崇高啊，皇家的謀略多麼昌盛。停止戰爭，用武力平定天下，修明文德，與各方諸侯相契合。統治天下，推崇如雨般的恩澤，治理萬物，使其蘊含美好的品德。深厚的仁愛之心與日月同輝，調動軍隊，超越虞舜和唐堯。旗幟多麼鮮明，戰鼓多麼洪亮。不服從命令的邊遠夷族，消滅他們，讓他們遭受上天的懲罰。淳厚的風氣凝聚，在幽暗之處顯現，遠近各地都爭相呈現吉祥的徵兆。四季和諧，玉燭調和陰陽，七曜按規律巡行四方。高山降下輔佐的賢臣，皇帝任用忠誠善良的臣子。五帝三皇成就統一的德行，彰顯我大唐皇家的輝煌。

在真德女王時代，有閼川公（Eocheon-gong），林宗公（Imjong-gong），述宗公（Suljong-gong），虎林公（Horing-gong，慈藏（Jajang）的父親），廉長公（Yeomjang-gong），庾信公（Yushin-gong），在南山于知巖（Yujiam of Namsan）聚會商議國家大事。當時有一隻大老虎跑進座位中間，各位大臣驚慌起身，只有閼川公神色不變，談笑自若。

【English Translation】 English version 『The image of a scholar』 refers to the symbol of a male. 『Jade Gate』 refers to the female reproductive organ (vulva). Female represents yin, and its color is white, which represents the west. Therefore, it is known that the timing for using troops is in the west. The male reproductive organ entering the female reproductive organ will inevitably lead to death, thus knowing that the enemy is easy to capture. Thereupon, the ministers all believed in his holy wisdom. Sending flowers of three colors probably indicates that Silla had three queens, namely Queen Seondeok, Queen Jindeok, and Queen Jinseong. The Tang emperor had the wisdom to unravel mysteries. The deeds of Queen Seondeok creating Yeongmyosa Temple are detailed in the biography of Master Yangji. Another historical record states that during Queen Seondeok's reign, Cheomseongdae was built with refined stones.

Queen Jindeok

The twenty-eighth Queen Jindeok ascended the throne and personally composed the 『Taepyeongga』 (Song of Great Peace). She wove patterns with silk fabrics and sent envoys to present them to the Tang Dynasty (another account says that Kim Chunchu went as an envoy and requested troops from the Tang Dynasty. Emperor Taizong of Tang praised this and agreed to send Su Dingfang, etc., but these are all incorrect. Now that Kim Chunchu has already ascended the throne, the year of Gyeongsin is not during the reign of Emperor Taizong, but during the reign of Emperor Gaozong of Tang. Su Dingfang's arrival was in the year of Gyeongsin, so it is known that weaving patterns was not at the time of requesting troops, but during the reign of Queen Jindeok. It was probably when requesting the release of Kim Heum). The Tang emperor commended and praised her, and changed her title to King of Gyerim. The lyrics are as follows:

The Great Tang Dynasty has opened up a great cause, how lofty, the royal strategies are so prosperous. Stopping the war, pacifying the world with military force, cultivating virtue, and being in harmony with the feudal lords. Ruling the world, promoting rain-like grace, governing all things, so that they contain beautiful virtues. The deep benevolence shines with the sun and moon, mobilizing the army, surpassing Yu Shun and Tang Yao. How bright are the banners, how loud are the war drums. The remote barbarians who disobey orders, destroy them and let them suffer the punishment of heaven. The pure atmosphere condenses and appears in the dark, and all regions near and far compete to present auspicious omens. The four seasons are harmonious, and the jade candle harmonizes yin and yang, and the seven luminaries patrol the four directions according to the rules. The high mountains descend to assist the virtuous ministers, and the emperor employs loyal and good ministers. The five emperors and three kings achieved unified virtue, highlighting the glory of my Tang Dynasty.

During the reign of Queen Jindeok, there were Eocheon-gong, Imjong-gong, Suljong-gong, Horing-gong (father of Jajang), Yeomjang-gong, and Yushin-gong, who gathered at Yujiam of Namsan to discuss national affairs. At that time, a large tiger ran into the middle of the seats, and the ministers were startled and got up, but only Eocheon-gong remained calm and talked and laughed as usual.

。捉虎尾撲于地而殺之。閼川公膂力如此。處於席首。然諸公皆服庾信之威。新羅有四靈地。將議大事。則大臣必會其地謀之。則其事必成。一東曰青松山。二曰南于知山。三曰西皮田。四曰北金剛山。是王代始行正旦禮。始行侍郎號。

金庾信

虎力伊干之子。舒玄角干。金氏之長子曰庾信。弟曰欽鈍。姊妹。曰寶姬。小名阿海。妹曰文姬。小名阿之。庾信公以真平王十七年乙卯生。稟精七曜。故背有七星文。又多神異。年至十八壬申。修釰得術為國仙。時有白石者。不知其所自來屬於徒中有年。郎以伐麗齊之事。日夜深謀白石知其謀。告于郎曰。仆請與公密先探于彼。然後圖之何如。郎喜。親率白石夜出行。方憩于峴上。有二女隨郎而行。至骨火川留宿。又有一女忽然而至。公與三娘子喜話之時。娘等以美果饋之。郎受而啖之。心諾相許。乃說其情。娘等告云。公之所言已聞命矣。愿公謝白石而共入林中。更陳情實。乃與俱入。娘等便現神形曰。我等奈林穴禮骨火等三所護國之神。今敵國之人誘郎引之。郎不知而進途。我欲留郎而至此矣。言訖而隱。公聞之驚仆。再拜而出。宿于骨火館。謂白石曰。今歸他國忘其要文。請與爾還家取來。遂與還至家。拷縛白石而問其情。曰。我本高麗人(古本云百濟

【現代漢語翻譯】捉住老虎的尾巴摔在地上殺死它。閼川公（Eolcheon-gong，人名，具體含義未知）力氣如此之大。處於宴席之首。然而眾人都敬服金庾信（Kim Yu-sin，人名，新羅時期著名將領）的威望。新羅（Silla，古代朝鮮國家）有四處神聖之地。將要商議大事的時候，大臣們必定會聚集在那裡謀劃，那麼事情必定會成功。第一處在東邊，叫做青松山（Cheongsongsan，山名）。第二處在南邊，叫做南于知山（Namyeojisan，山名）。第三處在西邊，叫做西皮田（Seopida，地名）。第四處在北邊，叫做金剛山（Geumgangsan，山名）。從那時起，王開始舉行正旦禮（Jeongdan-rye，元旦儀式），開始設定侍郎（Sijang，官職名）這個官職。

金庾信（Kim Yu-sin，人名）

是虎力伊干（Horyeok-igan，人名）的兒子。舒玄角干（Seohyeon-gakgan，人名）。金氏（Kim，姓氏）的長子叫做庾信。弟弟叫做欽鈍（Heumdun，人名）。姐妹：叫做寶姬（Bo-hui，人名），小名阿海（A-hae，小名）。妹妹叫做文姬（Mun-hui，人名），小名阿之（A-ji，小名）。庾信公（Kim Yu-sin-gong，尊稱）在真平王（Jinpyeong，新羅國王)十七年乙卯年出生。秉承七曜（Chilyo，指日月金木水火土）的精華，所以背上有七星文。又有很多神奇之處。到了十八歲壬申年，修煉劍術，成為國仙（Gukseon，新羅時期的青年組織首領）。當時有個叫做白石（Baekseok，人名）的人，不知道他從哪裡來，在門徒中已經有些年頭了。郎（Rang，新羅官位名）因為要攻打麗齊（Lyeoji，指高句麗和百濟）的事情，日夜都在深入謀劃，白石（Baekseok，人名）知道了他的計劃，告訴郎（Rang，新羅官位名）說：『我請求和您秘密地先去那邊偵察一下，然後再圖謀，怎麼樣？』郎（Rang，新羅官位名）很高興。親自率領白石（Baekseok，人名）夜晚出行。剛在峴（Hyeon，山名）上休息的時候，有兩個女子跟隨郎（Rang，新羅官位名）而行。到達骨火川（Gulhwacheon，地名）留宿。又有一個女子忽然來到。公（Gong，尊稱）和三位娘子高興地交談的時候，娘子們用美味的果實饋贈他。郎（Rang，新羅官位名）接受並吃了它。心中暗自許諾。於是說出了自己的心意。娘子們告訴他說：『您所說的話我們已經聽到了。希望您辭別白石（Baekseok，人名）而一同進入林中，再陳述真實的情意。』於是和他一同進入。娘子們便顯現出神形說：『我們是奈林穴（Nairim-hyeol，地名）、禮骨火（Yegulhwa，地名）等三處守護國家的神。現在敵國的人引誘您，您卻不知道而繼續前進。我們想要留下您才到這裡。』說完就消失了。公（Gong，尊稱）聽了之後驚嚇倒地。再次拜謝而出。住在骨火館（Gulhwagwan，地名）。對白石（Baekseok，人名）說：『現在回其他國家，忘記了重要的文書。請你和我回家取來。』於是和他一同回到家。拷打捆綁白石（Baekseok，人名）並問他的情況。他說：『我本來是高麗（Goryeo，古本說是百濟）人』

【English Translation】 He grabbed the tiger's tail, threw it to the ground, and killed it. Eolcheon-gong (personal name, exact meaning unknown) had such great strength. He was at the head of the banquet. However, everyone respected Kim Yu-sin's (personal name, a famous general during the Silla period) authority. Silla (ancient Korean kingdom) had four sacred places. When discussing important matters, the ministers would definitely gather there to deliberate, and then the matter would surely succeed. The first place is in the east, called Cheongsongsan (mountain name). The second place is in the south, called Namyeojisan (mountain name). The third place is in the west, called Seopida (place name). The fourth place is in the north, called Geumgangsan (mountain name). From that time on, the king began to hold the Jeongdan-rye (New Year's Day ceremony) and established the position of Sijang (official title).

Kim Yu-sin (personal name)

He was the son of Horyeok-igan (personal name). Seohyeon-gakgan (personal name). The eldest son of the Kim (family name) was called Yu-sin. His younger brother was called Heumdun (personal name). Sisters: Bo-hui (personal name), with the nickname A-hae (nickname). His younger sister was called Mun-hui (personal name), with the nickname A-ji (nickname). Duke Yu-sin (Kim Yu-sin-gong, honorific title) was born in the year Eulmyo, the seventeenth year of King Jinpyeong (Silla king). He inherited the essence of the seven luminaries (Chilyo, referring to the sun, moon, gold, wood, water, fire, and earth), so he had the pattern of the seven stars on his back. He also had many miraculous abilities. At the age of eighteen, in the year Imshin, he cultivated swordsmanship and became a Gukseon (leader of a youth organization during the Silla period). At that time, there was a person named Baekseok (personal name), who did not know where he came from, and had been among the disciples for some years. Rang (Silla official rank) was deeply planning day and night because of the matter of attacking Lyeoji (referring to Goguryeo and Baekje), Baekseok (personal name) knew his plan and told Rang (Silla official rank): 'I request to secretly scout over there with you first, and then plan, how about it?' Rang (Silla official rank) was very happy. He personally led Baekseok (personal name) to travel at night. When they were resting on Hyeon (mountain name), two women followed Rang (Silla official rank). They arrived at Gulhwacheon (place name) and stayed overnight. Then another woman suddenly arrived. When Gong (honorific title) was happily talking with the three ladies, the ladies presented him with delicious fruits. Rang (Silla official rank) accepted and ate it. He secretly promised in his heart. So he told his heart. The ladies told him: 'We have heard what you said. We hope that you bid farewell to Baekseok (personal name) and enter the forest together, and then state the true feelings.' So he entered with them. The ladies then revealed their divine forms and said: 'We are the gods of Nairim-hyeol (place name), Yegulhwa (place name), and other three places that protect the country. Now the people of the enemy country are luring you, but you do not know it and continue to move forward. We wanted to keep you here, so we came here.' After saying that, they disappeared. Gong (honorific title) was shocked and fell to the ground after hearing it. He bowed again and came out. He lived in Gulhwagwan (place name). He said to Baekseok (personal name): 'Now I am returning to another country, I have forgotten the important documents. Please come home with me to retrieve them.' So he returned home with him. He tortured and tied up Baekseok (personal name) and asked about his situation. He said: 'I was originally a Goryeo (ancient text says Baekje) person.'

。誤矣。楸南乃高麗之。士。又逆行陰陽亦是寶藏王事)我國群臣曰。新羅庾信是我國卜筮之士楸南也(古本作春南。誤矣)國界有逆流之水(或云雄雌。尤反覆之事)使其卜之。奏曰。大王夫人逆行陰陽之道。其瑞如此。大王驚怪。而王妃大怒。謂是妖狐之語。告于王。更以他事驗問之。失言則加重刑。乃以一鼠藏於閤中。問是何物。其人奏曰。是必鼠。其命有八。乃以謂失言。將加斬罪。其人誓曰。吾死之後。愿為大將必滅高麗矣。即斬之。剖鼠腹而視之。其命有七。於是知前言有中。其日夜大王夢楸南入于新羅舒玄公夫人之懷。以告于群臣。皆曰。楸南誓心而死。是其果然。故遣我至此謀之爾。公乃刑白石。備百味祀三神。皆現身受奠。金氏宗財買夫人死。葬于青淵上谷。因名財買谷。每年春月。一宗士女會宴于其谷之南澗。於時百卉敷榮。松花滿洞府。林谷口架筑為庵。因名松花房。傳為愿剎。至五十四景明王。追封公為興虎大王。陵在西山毛只寺之北東向走峰。

大宗春秋公

第二十九大宗大王。名春秋。姓金氏。龍樹(一作龍春)角干追封文興大王之子也。妣真平大王之女天明夫人。妃文明皇后文姬。即庾信公之季妹也。初文姬之姊寶姬。夢登西嶽舍溺。彌滿京城。旦與妹說夢。文姬聞之謂

【現代漢語翻譯】現代漢語譯本：錯了。楸南是高麗人。而且逆行陰陽也是寶藏王的事情。』我國群臣說：『新羅的庾信就是我國的卜筮之士楸南（古本作春南，錯了）。國界有逆流之水（或說雄雌，尤其指反覆的事情），讓他占卜一下。』楸南上奏說：『大王的夫人逆行陰陽之道，所以有這樣的祥瑞。』大王感到驚怪，而王妃非常憤怒，認為是妖狐之言，告訴了大王，要用其他事情來驗證他，如果失言就加重刑罰。於是用一個盒子藏了一隻老鼠，問裡面是什麼。楸南上奏說：『這必定是老鼠，它有八條命。』因此認為他失言，將要處以斬刑。楸南發誓說：『我死之後，願意成為大將，必定滅掉高麗！』隨即被斬首。剖開老鼠的肚子看，它有七條命。於是知道之前的話有應驗。當天晚上，大王夢見楸南進入新羅舒玄公夫人的懷中，把這件事告訴群臣，群臣都說：『楸南是懷著誓言而死的，果然如此。所以派我到這裡來商議這件事。』舒玄公於是用白石做刑具，準備各種美味祭祀三神，三神都現身接受祭奠。金氏用宗族的財產買下了夫人的死，葬在青淵上谷，因此命名為財買谷。每年春天，一宗的士女都會在那個山谷的南澗聚會宴飲。當時各種花草盛開，松花開滿了洞府，在林谷口架筑為庵，因此命名為松花房，流傳為愿剎。到了五十四代景明王，追封舒玄公為興虎大王，陵墓在西山毛只寺的北面，面向東方延伸的山峰。

大宗春秋公

第二十九代大宗大王，名春秋，姓金氏，是龍樹（一作龍春）角干追封的文興大王之子。母親是真平大王之女天明夫人，王妃是文明皇后文姬，也就是庾信公的妹妹。當初文姬的姐姐寶姬，夢見登上西嶽後排泄，瀰漫了整個京城。早上把夢告訴了妹妹，文姬聽后說：

【English Translation】 English version: 』That's wrong. Chu-nam (Chu-nam) was a man of Goryeo (Goryeo). Moreover, reversing yin and yang is also a matter for King Bojang (Bojang).』 Our ministers said, 『Kim Yu-sin (Kim Yu-sin) of Silla (Silla) is our diviner, Chu-nam (originally written as Chun-nam, which is wrong). There is a reverse-flowing water (some say male and female, especially referring to repetitive matters) at the border, let him divine it.』 Chu-nam reported, 『The Great King's wife is reversing the way of yin and yang, so there is such an auspicious sign.』 The Great King was surprised, and the Queen was very angry, considering it the words of a fox spirit. She told the Great King to verify him with other matters, and if he misspoke, he would be severely punished. So, he hid a mouse in a box and asked what was inside. Chu-nam reported, 『It must be a mouse, and it has eight lives.』 Therefore, he was considered to have misspoke and was about to be executed. Chu-nam vowed, 『After my death, I wish to become a great general and surely destroy Goryeo!』 He was then beheaded. When the mouse's belly was cut open, it had seven lives. Then it was known that the previous words had come true. That night, the Great King dreamed that Chu-nam entered the womb of Lady Shu-hyeon (Shu-hyeon) of Silla. He told this to the ministers, who all said, 『Chu-nam died with a vow, and it is indeed so. Therefore, he sent me here to discuss this matter.』 Duke Shu-hyeon then used white stones as instruments of punishment and prepared various delicacies to sacrifice to the Three Gods (Samshin), who all appeared and accepted the offerings. The Kim (Kim) clan used the family's wealth to buy the death of the lady and buried her in Cheong-yeon (Cheong-yeon) Upper Valley, hence the name Jae-mae (Jae-mae) Valley. Every spring, the gentlemen and ladies of the clan would gather and feast in the South Stream of that valley. At that time, various flowers and plants were in full bloom, and pine flowers filled the cave dwellings. An hermitage was built at the entrance of the forest valley, hence the name Song-hwa (Song-hwa) House, which was passed down as a vow temple. By the fifty-fourth generation, King Gyeong-myeong (Gyeong-myeong), Duke Shu-hyeon was posthumously honored as King Heung-ho (Heung-ho), and his tomb is located on the eastward-extending peak north of Mao-ji (Mao-ji) Temple in the West Mountain.

Grand Progenitor Chun-chu (Chun-chu)

The twenty-ninth Grand Progenitor King, named Chun-chu, surname Kim, was the son of Grand Progenitor Mun-heung (Mun-heung), posthumously honored, the son of Yong-su (Yong-su) (also written as Yong-chun (Yong-chun)) Kakgan (Kakgan). His mother was Lady Cheon-myeong (Cheon-myeong), daughter of King Jin-pyeong (Jin-pyeong), and his queen was Queen Mun-myeong (Mun-myeong) Mun-hui (Mun-hui), the younger sister of Duke Yu-sin. Initially, Mun-hui's elder sister, Bo-hui (Bo-hui), dreamed of climbing West Mountain and urinating, filling the entire capital. In the morning, she told her dream to her younger sister, and Mun-hui heard it and said,

曰。我買此夢。姊曰。與何物乎。曰。鬻錦裙可乎。姊曰諾。妹開襟受之。姊曰。疇昔之夢傳付于汝。妹以錦裙酬之。后旬日庾信與春秋公。正月午忌日(見上射琴匣事乃崔致遠之說)蹴鞠于庾信宅前(羅人謂蹴鞠為弄珠之戲)故踏春秋之裙。裂其襟紐曰。請入吾家縫之。公從之。庾信命阿海奉針。海曰。豈以細事輕近貴公子乎。因辭(古本云。因病不進)乃命阿之。公知庾信之意遂幸之。自後數數來往。庾信知其有娠。乃嘖之曰。爾不告父母而有娠。何也。乃宣言於國中。欲焚其妹。一日侯善德王游幸南山。積薪于庭中。焚火煙起。王望之問何煙。左右奏曰。殆庾信之焚妹也。王問其故。曰為其妹無夫有娠。王曰。是誰所為。時公昵侍在前。顏色大變。王曰。是汝所為也。速往救之。公受命馳馬。傳宣沮之。自後現行婚禮。真德王薨。以永徽五年甲寅即位。御國八年。龍朔元年辛酉崩。壽五十九歲。葬于哀公寺東。有碑。王與庾信神謀戮力。一統三韓。有大功于社稷。故廟號太宗。太子法敏。角干仁問。角干文王。角干老旦。角干智鏡。角干愷元等。皆文姬之所出也。當時買夢之徴現於此矣。庶子曰皆知文級干車得令公馬得阿干。並女五人。王膳一日飯米三斗。雄雉九首。自庚申年滅百濟后。除晝膳。但朝暮而已。

然計一日米六斗。酒六斗。雉十首。城中市價。布一疋租三十碩。或五十碩。民謂之聖代。在東宮時。欲征高麗因請兵入唐。唐帝賞其風彩。謂為神聖之人。固留侍衛。力請乃還。時百濟末王義慈乃虎王之元子也。雄猛有膽氣。事親以孝。友于兄弟。時號海東曾子。以貞觀十五年辛丑即位。耽淫酒色政荒國危。佐平(百濟爵名)成忠極諫不聽。囚于獄中。瘦困濱死。書曰。忠臣死不忘君。愿一言而死。臣嘗觀時變。必有兵革之事。凡用兵。審擇其地。處上流而迎敵。可以保全。若異國兵來。陸路不使過炭峴(一云沈峴。百濟要害之地)水軍不使入伎伐浦(即長嵓。又孫梁。一作只火浦。又白江)據其險隘以御之。然後可也。王不省。現慶四年己未。百濟烏會寺(亦云烏合寺)有大赤馬。晝夜六時繞寺行道。二月。眾狐入義慈宮中。一白狐坐佐平書案上。四月。太子宮雌雞與小雀交婚五月。泗泚(扶余江名)岸大魚出死。長三丈。人食之者皆死。九月。宮中槐樹鳴如人哭。夜鬼哭宮南路上。五年庚申春。二月。王都井水血色。西海邊小魚出死。百姓食之不盡。泗泚水血色。四月。蝦蟆數萬集於樹上。王都市人無故驚走。如有捕捉。驚仆死者百餘。亡失財物者無數。六月。王興寺僧皆見如舡楫隨大水入寺門。有大犬如野鹿

【現代漢語翻譯】現代漢語譯本：然而，（他們）計算一天需要米六斗（量詞，古代容量單位），酒六斗，雉十隻。城中市場價格，布一匹租金三十碩（量詞，古代容量單位），或者五十碩。百姓稱之為聖代。在東宮的時候，（他）想要征討高麗，因此請求唐朝派兵。唐朝皇帝欣賞他的風采，認為他是神聖之人，堅決挽留侍衛。他極力請求才被放還。當時百濟末代國王義慈（人名，百濟末代國王）是虎王（人名，百濟國王）的元子。雄猛有膽氣，侍奉父母孝順，友愛兄弟，當時號稱海東曾子。在貞觀十五年辛丑年即位。沉迷於酒色，政治荒廢，國家危亡。佐平（百濟爵名）成忠（人名）極力勸諫不聽，被囚禁在獄中，瘦弱困苦瀕臨死亡。他寫道：『忠臣死了也不會忘記君王，希望說一句話而死。我曾經觀察時局變化，必定會有戰爭的事情。凡是用兵，要審慎選擇地方，處在上游來迎擊敵人，可以保全。如果異國軍隊來犯，陸路不要讓他們通過炭峴（一云沈峴，百濟要害之地），水軍不要讓他們進入伎伐浦（即長嵓，又孫梁，一作只火浦，又白江），佔據那些險要的地方來抵禦他們，然後才可以。』國王不聽從。顯慶四年己未年，百濟烏會寺（亦云烏合寺）有一匹大紅馬，晝夜六個時辰繞著寺廟行走。二月，眾多狐貍進入義慈宮中，一隻白狐坐在佐平的書案上。四月，太子宮的母雞與小雀交配。五月，泗泚（扶余江名）岸邊出現一條大魚死去，長三丈，人吃了它的人都死了。九月，宮中的槐樹發出像人哭一樣的聲音，夜裡有鬼在宮南路上哭泣。五年庚申年春，二月，王都的井水變成血色，西海邊的小魚出現死去，百姓吃了也吃不完。泗泚水變成血色。四月，數萬只蛤蟆聚集在樹上。王都市人無緣無故地驚慌逃跑，好像有人在捕捉他們，驚嚇倒地而死的人有一百多人，丟失財物的人無數。六月，王興寺的僧人都看見好像船隻隨著大水進入寺門。有一條大狗像野鹿。

【English Translation】 English version: However, they calculated that they needed six 'dou' (unit of volume) of rice and six 'dou' of wine, and ten pheasants per day. The market price in the city was that one 'pi' (bolt) of cloth cost thirty 'shi' (unit of volume) or fifty 'shi' in rent. The people called it a sacred era. When he was in the Eastern Palace, he wanted to conquer Goguryeo, so he requested troops from the Tang Dynasty. The Tang Emperor admired his demeanor and considered him a sacred person, insisting on keeping him as a guard. He pleaded earnestly before being allowed to return. At that time, King Uija (personal name, the last king of Baekje) of Baekje was the eldest son of King Tiger (personal name, a king of Baekje). He was brave and courageous, filial to his parents, and friendly to his brothers, and was known as the 'Eastern Zengzi' at the time. He ascended the throne in the year 'Sinchuku' (sexagenary cycle) of the fifteenth year of Zhenguan. He indulged in wine and women, and the government was ruined, and the country was in danger. 'Jwapyeong' (Baekje official title) Seong Chung (personal name) vehemently advised him, but he did not listen and was imprisoned, becoming emaciated and near death. He wrote: 'A loyal subject never forgets his ruler even in death, and I wish to die after saying one word. I have observed the changes in the times, and there will surely be wars. In the use of troops, carefully select the location, be upstream to meet the enemy, and you can preserve yourself. If foreign troops come, do not let them pass through Tanhyeon (also called Simhyeon, a strategic point of Baekje) by land, and do not let the navy enter Gibeolpo (also called Jangam, also called Sonlyang, also called Jihwap, also called Baekgang). Hold those strategic points to defend against them, and then you can succeed.' The king did not heed his advice. In the year 'Gimi' (sexagenary cycle) of the fourth year of Hyeonyeong, there was a large red horse at Baekje's Ohwisa Temple (also called Ohapsa Temple) that circled the temple six times day and night. In February, many foxes entered King Uija's palace, and a white fox sat on the desk of the 'Jwapyeong'. In April, the hen in the Crown Prince's palace mated with a small sparrow. In May, a large fish died on the bank of the Sasa (Buyeo River), measuring three 'zhang' (unit of length), and those who ate it died. In September, the pagoda trees in the palace made sounds like people crying, and ghosts cried on the road south of the palace at night. In the spring of the fifth year, 'Gyeongsin' (sexagenary cycle), in February, the well water in the capital turned blood-red, and small fish died on the coast of the West Sea, and the people could not finish eating them. The Sasa River turned blood-red. In April, tens of thousands of toads gathered on the trees. The people of the capital ran away in panic for no reason, as if someone was capturing them, and more than a hundred people were frightened and died, and countless people lost their property. In June, the monks of Wangheungsa Temple all saw what looked like ships entering the temple gate with the floodwaters. There was a large dog like a wild deer.

。自西至泗泚岸。向王宮吠之。俄不知所之。城中群犬集於路上。或吠或哭。移時而散。有一鬼入宮中。大呼曰。百濟亡百濟亡。即入地。王怪之。使人掘地。深三尺許。有一龜。其背有文。百濟圓月輪。新羅如新月。問之。巫者云。圓月輪者滿也。滿則虧。如新月者未滿也。未滿則漸盈。王怒殺之。或曰。圓月輪盛也。如新月者微也。意者國家盛而新羅浸微。乎王。喜太宗聞百濟國中多怪變。五年庚申。遣使仁問請兵唐。高宗詔左虎衛大將軍荊國公蘇定方為神丘道行策總管。率左衛將軍劉伯英字仁遠。左虎衛將軍𠗦士貴。左驍衛將軍龐孝公等。統十三萬兵來征(鄉記云軍十二萬二千七百十一人。舡一千九百隻。而唐史不詳言之)。以新羅王春秋為嵎夷道行軍總管。將其國兵。與之合勢。定方引兵自城山濟海。至國西德勿島。羅王遣將軍金庾信領精兵五萬以赴之。義慈王聞之。會群臣問戰守之計。佐平義直進曰。唐兵遠涉溟海不習水。羅人恃大國之援。有輕敵之心。若見唐人失利。必疑懼而不敢銳進。故知先與唐人決戰可也。達率常永等曰不然。唐兵遠來。意欲速戰。其鋒不可當也。羅人屢見敗於我軍。今望我兵。勢不得不恐。今日之計。宜塞唐人之路。以待師老。先使偏師擊羅折其銳氣。然後伺其便而合戰。則可得

全軍而保國矣。王猶預不知所從。時佐平興首得罪流竄于古馬祚知之縣。遣人問之曰。事急矣。如何。首曰大概如佐平成忠之說。大臣等不信。曰興首在縲紲之中。怨君而不愛國矣。其言不可用也。莫若使唐兵入白江(即伎伐浦)沿流而不得方舟。羅軍升炭峴。由徑而不得並馬。當此之時。縱兵擊之。如在籠之雞。罹網之魚也。王曰然。又聞唐羅兵已過白江炭峴。遣將軍偕伯帥死士五千出黃山。與羅兵戰。四合皆勝之。然兵寡力盡竟敗。而偕伯死之。進軍合兵。薄津口。瀕江屯兵。忽有鳥迴翔于定方營上。使人卜之。曰必傷元帥。定方懼欲引兵而止。庾信謂定方曰。豈可以飛鳥之怪違天時也。應天順人。伐至不仁。何不祥之有。乃拔神釰擬其鳥。割裂而墜于座前。於是定方出左涯垂山而陣。與之戰。百濟軍大敗。王師乘潮。軸轤含尾鼓譟而進。定方將步騎。直趨都城。一舍止。城中悉軍拒之。又敗死者萬餘。唐人乘勝薄城。王知不免。嘆曰。悔不用成忠之言以至於此。遂與太子隆(或作孝誤也)走北鄙。定方圍其城。王㳄子泰自立為王。率眾固守。太子之子文思謂王泰曰。王與太子出。而叔擅為王。若唐兵解去。我等安得全。率左右縋而出。民皆從之。泰不能止。定方令士起𡍕立唐旗幟。泰窘迫。乃開門請命。於是王

【現代漢語翻譯】現代漢語譯本：全軍都爲了保衛國家而戰。百濟王猶豫不決，不知道該怎麼辦。當時，佐平（官名，相當於宰相）成忠的政敵興首因得罪而被流放到古馬祚知之縣。百濟王派人去問興首說：『情況緊急了，該怎麼辦？』興首說：『大概就像成忠所說的。』大臣們不相信，說：『興首身陷囹圄，怨恨君王而不愛國家了，他的話不能用。不如讓唐朝軍隊進入白江（即伎伐浦），讓他們沿江而行卻無法並排停靠船隻；讓新羅軍隊登上炭峴，讓他們沿著小路走卻無法並排騎馬。在這個時候，突然出兵攻擊他們，就像籠子里的雞，落入網中的魚一樣。』百濟王說：『好。』又聽說唐朝和新羅的軍隊已經過了白江和炭峴，於是派遣將軍偕伯率領五千死士出兵黃山，與新羅軍隊交戰，四面都戰勝了他們。然而，因為兵力少而力氣耗盡，最終戰敗，偕伯也戰死了。唐軍進軍與主力部隊會合，逼近津口，在江邊屯兵。忽然有鳥在蘇定方（唐朝將軍）的軍營上空盤旋。派人占卜，說：『一定會傷害元帥。』蘇定方害怕，想要撤兵停止前進。劉仁愿（唐朝將領）對蘇定方說：『怎麼能因為飛鳥的怪異現象而違背天時呢？順應天意，討伐不仁之人，有什麼不吉利的呢？』於是拔出神劍，對著那隻鳥揮去，將鳥割裂，鳥掉落在座位前。於是，蘇定方從左涯垂山出兵佈陣，與百濟軍隊交戰。百濟軍隊大敗。唐朝軍隊趁著漲潮，戰車首尾相連，敲鼓吶喊著前進。蘇定方率領步兵和騎兵，直奔都城。在一舍（古代的距離單位）之外停了下來。城中所有軍隊都出來抵抗。又被打敗，死了一萬多人。唐朝軍隊乘勝逼近城池。百濟王知道無法避免失敗，嘆息說：『後悔沒有聽從成忠的話，以至於到了這個地步。』於是與太子隆（有人寫作孝，是錯誤的）逃往北方邊境。蘇定方包圍了都城。百濟王㳄的兒子泰自立為王，率領眾人堅守。太子的兒子文思對王泰說：『父王和太子都出走了，而叔叔您擅自稱王。如果唐朝軍隊撤退，我們怎麼能保全呢？』於是率領左右侍從用繩索從城墻上縋下，百姓都跟隨他。泰無法阻止。蘇定方命令士兵豎起𡍕，立起唐朝的旗幟。泰感到窘迫，於是打開城門投降。於是，百濟滅亡。全軍都為了保衛國家而戰。百濟王猶豫不決，不知道該怎麼辦。當時，佐平（官名，相當於宰相）成忠的政敵興首因得罪而被流放到古馬祚知之縣。百濟王派人去問興首說：『情況緊急了，該怎麼辦？』興首說：『大概就像成忠所說的。』大臣們不相信，說：『興首身陷囹圄，怨恨君王而不愛國家了，他的話不能用。不如讓唐朝軍隊進入白江（即伎伐浦），讓他們沿江而行卻無法並排停靠船隻；讓新羅軍隊登上炭峴，讓他們沿著小路走卻無法並排騎馬。在這個時候，突然出兵攻擊他們，就像籠子裡的雞，落入網中的魚一樣。』百濟王說：『好。』又聽說唐朝和新羅的軍隊已經過了白江和炭峴，於是派遣將軍偕伯率領五千死士出兵黃山，與新羅軍隊交戰，四面都戰勝了他們。然而，因為兵力少而力氣耗盡，最終戰敗，偕伯也戰死了。唐軍進軍與主力部隊會合，逼近津口，在江邊屯兵。忽然有鳥在蘇定方（唐朝將軍）的軍營上空盤旋。派人占卜，說：『一定會傷害元帥。』蘇定方害怕，想要撤兵停止前進。劉仁願（唐朝將領）對蘇定方說：『怎麼能因為飛鳥的怪異現象而違背天時呢？順應天意，討伐不仁之人，有什麼不吉利的呢？』於是拔出神劍，對著那隻鳥揮去，將鳥割裂，鳥掉落在座位前。於是，蘇定方從左涯垂山出兵布陣，與百濟軍隊交戰。百濟軍隊大敗。唐朝軍隊趁著漲潮，戰車首尾相連，敲鼓吶喊著前進。蘇定方率領步兵和騎兵，直奔都城。在一舍（古代的距離單位）之外停了下來。城中所有軍隊都出來抵抗。又被打敗，死了一萬多人。唐朝軍隊乘勝逼近城池。百濟王知道無法避免失敗，嘆息說：『後悔沒有聽從成忠的話，以至於到了這個地步。』於是與太子隆（有人寫作孝，是錯誤的）逃往北方邊境。蘇定方包圍了都城。百濟王㳄的兒子泰自立為王，率領眾人堅守。太子的兒子文思對王泰說：『父王和太子都出走了，而叔叔您擅自稱王。如果唐朝軍隊撤退，我們怎麼能保全呢？』於是率領左右侍從用繩索從城牆上縋下，百姓都跟隨他。泰無法阻止。蘇定方命令士兵豎起𡍕，立起唐朝的旗幟。泰感到窘迫，於是打開城門投降。於是，百濟滅亡。

【English Translation】 English version: The entire army fought to defend the nation. The King of Baekje (ancient Korean kingdom) hesitated, unsure of what to do. At that time, Heung-su, a political rival of Sapi (official title, equivalent to prime minister) Seong-chung, was exiled to Guma Jochi County for offending the king. The King of Baekje sent someone to ask Heung-su, saying, 'The situation is urgent. What should we do?' Heung-su said, 'It's probably as Seong-chung said.' The ministers didn't believe him, saying, 'Heung-su is in prison, resents the king, and doesn't love the country. His words are not to be used. It's better to let the Tang (Chinese dynasty) army enter the Baekgang (i.e., Gibeolpo), allowing them to proceed along the river but unable to moor their ships side by side; let the Silla (ancient Korean kingdom) army ascend Tanhyun, allowing them to follow the narrow paths but unable to ride their horses side by side. At this time, suddenly attack them, like chickens in a cage, fish caught in a net.' The King of Baekje said, 'Good.' He also heard that the Tang and Silla armies had already passed Baekgang and Tanhyun, so he dispatched General Gye-baek, leading five thousand elite soldiers, to Huangshan to fight the Silla army, defeating them on all four sides. However, because their forces were small and their strength exhausted, they were ultimately defeated, and Gye-baek also died in battle. The Tang army advanced and joined the main force, approaching Jin-gu, and stationed troops along the river. Suddenly, a bird circled above Su Dingfang's (Tang dynasty general) camp. Someone was sent to divine, saying, 'It will surely harm the commander.' Su Dingfang was afraid and wanted to withdraw his troops and stop advancing. Liu Rengui (Tang dynasty general) said to Su Dingfang, 'How can we disobey the heavenly timing because of the strange phenomenon of a bird? Obeying Heaven and following the people, attacking the unrighteous, what misfortune is there?' So he drew his divine sword, swung it at the bird, cut it apart, and the bird fell in front of his seat. Then, Su Dingfang deployed his troops from Jwaya Chuisan and fought the Baekje army. The Baekje army was greatly defeated. The Tang army took advantage of the rising tide, with chariots lined up one after another, drumming and shouting as they advanced. Su Dingfang led infantry and cavalry straight to the capital city, stopping one she (ancient unit of distance) away. All the troops in the city came out to resist. They were defeated again, and more than ten thousand people died. The Tang army took advantage of the victory and approached the city. The King of Baekje knew that defeat was inevitable and sighed, 'I regret not listening to Seong-chung's words, which has led to this.' So he fled to the northern border with Crown Prince Lung (some write Hyo, which is incorrect). Su Dingfang surrounded the capital city. Tae, the son of King Uija (King of Baekje), declared himself king and led the people to defend the city. Prince Munsa, the son of the Crown Prince, said to King Tae, 'The King and the Crown Prince have both left, and you, uncle, have declared yourself king without authorization. If the Tang army withdraws, how can we be safe?' So he led his attendants to lower themselves down the city wall with ropes, and the people followed him. Tae could not stop them. Su Dingfang ordered the soldiers to raise 𡍕 and erect the Tang flag. Tae was embarrassed and opened the city gate to surrender. Thus, Baekje was destroyed. The entire army fought to defend the nation. The King of Baekje (ancient Korean kingdom) hesitated, unsure of what to do. At that time, Heung-su, a political rival of Sapi (official title, equivalent to prime minister) Seong-chung, was exiled to Guma Jochi County for offending the king. The King of Baekje sent someone to ask Heung-su, saying, 'The situation is urgent. What should we do?' Heung-su said, 'It's probably as Seong-chung said.' The ministers didn't believe him, saying, 'Heung-su is in prison, resents the king, and doesn't love the country. His words are not to be used. It's better to let the Tang (Chinese dynasty) army enter the Baekgang (i.e., Gibeolpo), allowing them to proceed along the river but unable to moor their ships side by side; let the Silla (ancient Korean kingdom) army ascend Tanhyun, allowing them to follow the narrow paths but unable to ride their horses side by side. At this time, suddenly attack them, like chickens in a cage, fish caught in a net.' The King of Baekje said, 'Good.' He also heard that the Tang and Silla armies had already passed Baekgang and Tanhyun, so he dispatched General Gye-baek, leading five thousand elite soldiers, to Huangshan to fight the Silla army, defeating them on all four sides. However, because their forces were small and their strength exhausted, they were ultimately defeated, and Gye-baek also died in battle. The Tang army advanced and joined the main force, approaching Jin-gu, and stationed troops along the river. Suddenly, a bird circled above Su Dingfang's (Tang dynasty general) camp. Someone was sent to divine, saying, 'It will surely harm the commander.' Su Dingfang was afraid and wanted to withdraw his troops and stop advancing. Liu Rengui (Tang dynasty general) said to Su Dingfang, 'How can we disobey the heavenly timing because of the strange phenomenon of a bird? Obeying Heaven and following the people, attacking the unrighteous, what misfortune is there?' So he drew his divine sword, swung it at the bird, cut it apart, and the bird fell in front of his seat. Then, Su Dingfang deployed his troops from Jwaya Chuisan and fought the Baekje army. The Baekje army was greatly defeated. The Tang army took advantage of the rising tide, with chariots lined up one after another, drumming and shouting as they advanced. Su Dingfang led infantry and cavalry straight to the capital city, stopping one she (ancient unit of distance) away. All the troops in the city came out to resist. They were defeated again, and more than ten thousand people died. The Tang army took advantage of the victory and approached the city. The King of Baekje knew that defeat was inevitable and sighed, 'I regret not listening to Seong-chung's words, which has led to this.' So he fled to the northern border with Crown Prince Lung (some write Hyo, which is incorrect). Su Dingfang surrounded the capital city. Tae, the son of King Uija (King of Baekje), declared himself king and led the people to defend the city. Prince Munsa, the son of the Crown Prince, said to King Tae, 'The King and the Crown Prince have both left, and you, uncle, have declared yourself king without authorization. If the Tang army withdraws, how can we be safe?' So he led his attendants to lower themselves down the city wall with ropes, and the people followed him. Tae could not stop them. Su Dingfang ordered the soldiers to raise 𡍕 and erect the Tang flag. Tae was embarrassed and opened the city gate to surrender. Thus, Baekje was destroyed.

及太子隆。王子泰。大臣貞福。與諸城皆降。定方以王義慈。及太子隆王子泰。王子演。及大臣將士八十八人。百姓一萬二千八百七人送京師。其國本有五部。三十七郡。二百城。七十六萬戶。至是析置熊津。馬韓。東明。金漣德安等五都督府。擢渠長為都督剌史以[歹*里]之。命郎將劉仁愿守都城。又左衛郎將王文度為熊津都督。撫其餘眾。定方以所俘見上。責而宥之。王病死。贈金紫光祿大夫衛尉卿。許舊臣赴臨。詔葬孫皓陳叔寶墓側。併爲豎碑。七年壬戌。命定方為遼東道行軍大總管俄改平壤道。破高麗之眾于浿江。奪馬邑山為營。遂圍平壤城。會大雪解圍還。拜涼州安集大使。以定吐蕃。干封二年卒。唐帝悼之。贈左驍騎大將軍幽州都督。謚曰莊(已上唐史文)新羅別記云。文虎王即位五年乙丑秋八月庚子。王親統大兵幸熊津城。會假王扶余隆作壇。刑白馬而盟。先祀天神及山川之靈。然後歃血。為文而盟曰。往者百濟先王迷於逆順。不敦鄰好。不睦親姻。結托句麗。文通倭國。共為殘暴。侵削新羅。破邑屠城。略無寧歲。天子憫一物之失所。憐百姓之被毒。頻命行人。諭其和好。負險恃遠。侮慢天經。皇赫斯怒。恭行吊伐。旌旗所指。一戎大定。固可潴宮污宅。作誡來裔。塞源拔本。垂訓後昆。懷柔伐叛

【現代漢語翻譯】現代漢語譯本：以及太子隆（Yici的兒子）。王子泰（Yici的兒子）。大臣貞福。和各城都投降了。蘇定方（Tang Dynasty將軍）將義慈王（Yici，百濟最後一位國王），以及太子隆（Yici的兒子），王子泰（Yici的兒子），王子演（Yici的兒子），以及大臣將士八十八人，百姓一萬二千八百零七人送往京師。其國原本有五部，三十七郡，二百城，七十六萬戶。到這時，分設熊津都督府、馬韓都督府、東明都督府、金漣都督府、德安都督府等五個都督府，提拔當地渠長為都督、刺史來治理他們。命令郎將劉仁愿（Tang Dynasty將軍）守衛都城。又任命左衛郎將王文度為熊津都督，安撫其餘百姓。蘇定方（Tang Dynasty將軍）帶著俘虜覲見皇上，皇上責備了他但寬恕了他。義慈王（Yici）病死，追贈金紫光祿大夫、衛尉卿。允許舊臣前去弔唁。皇帝下詔將他安葬在孫皓（Wu Dynasty最後一位皇帝）和陳叔寶（Chen Dynasty最後一位皇帝）的墓旁，併爲他們立碑。永徽七年，壬戌年，皇帝任命蘇定方（Tang Dynasty將軍）為遼東道行軍大總管，不久改任平壤道行軍大總管。在浿江擊敗高麗軍隊，奪取馬邑山作為營地，於是包圍了平壤城。適逢大雪，於是解除包圍返回。被授予涼州安集大使，用來安定吐蕃。干封二年去世。唐朝皇帝為他感到惋惜，追贈左驍騎大將軍、幽州都督，謚號為莊（以上出自《唐史》）。《新羅別記》記載：文虎王（Munmu of Silla）即位五年乙丑秋八月庚子，國王親自統率大軍前往熊津城。恰逢假王扶余隆（Buyeo Yung，百濟王子）築壇，宰殺白馬盟誓。先祭祀天神以及山川之靈，然後歃血為盟，寫下盟文說：『從前百濟先王迷惑于順逆，不注重睦鄰友好，不和睦親戚姻親，勾結句麗，勾結倭國，共同進行殘暴行為，侵略掠奪新羅，攻破城邑屠殺百姓，幾乎沒有安寧的年份。天子憐憫一物失去其所，憐憫百姓遭受荼毒，多次派遣使者，勸諭他們和好。但他們依仗險要地勢和遙遠距離，侮慢天朝法度。皇上震怒，恭敬地進行征討。旌旗所指之處，一次征戰就平定了。完全可以將他們的宮殿變成污水池，作為對後代的警戒。堵塞禍亂的源頭，剷除禍亂的根本，以此來訓誡後代子孫。安撫歸順者，討伐叛逆者。』

【English Translation】 English version: And Crown Prince Yung (son of Yici). Prince Tae (son of Yici). Minister Jeongbok. And all the cities surrendered. Su Dingfang (Tang Dynasty General) sent King Yici (last king of Baekje), along with Crown Prince Yung (son of Yici), Prince Tae (son of Yici), Prince Yeon (son of Yici), and eighty-eight ministers and generals, and twelve thousand eight hundred and seven commoners to the capital. The kingdom originally had five provinces, thirty-seven counties, two hundred cities, and seven hundred and sixty thousand households. At this time, five governorates-general were established: Ungjin, Mahan, Dongmyeong, Geumryeon, and Deogan, etc. Local chieftains were promoted to governors-general and governors to govern them. General Liu Renyuan (Tang Dynasty General) was ordered to guard the capital. Also, Left Guard General Wang Wendu was appointed as the governor-general of Ungjin to pacify the remaining people. Su Dingfang (Tang Dynasty General) presented the captives to the emperor, who rebuked him but pardoned him. King Yici (Yici) died of illness and was posthumously awarded the title of Grand Master of Gold and Purple, Minister of the Court. Former officials were allowed to attend the funeral. The emperor ordered him to be buried next to the tombs of Sun Hao (last emperor of Wu Dynasty) and Chen Shubao (last emperor of Chen Dynasty), and steles were erected for them. In the seventh year of Yonghui, the year of Renxu, the emperor appointed Su Dingfang (Tang Dynasty General) as the Grand General of the March of Liaodong, and soon changed him to the Grand General of the March of Pyongyang. He defeated the Goguryeo army at the Pae River, seized Mayipsan as a camp, and then besieged Pyongyang. It happened to snow heavily, so he lifted the siege and returned. He was awarded the title of Grand Envoy of Anji of Liangzhou to stabilize Tubo. He died in the second year of Qianfeng. The Tang emperor mourned him and posthumously awarded him the title of Grand General of the Left Brave Cavalry, Governor of Youzhou, and his posthumous title was Zhuang (above from 'History of the Tang Dynasty'). 'Silla Byeolgi' records: In the fifth year of King Munmu of Silla's reign, in the autumn of the year Eulchuk, on the day of Gyeongja in the eighth month, the king personally led a large army to Ungjin Castle. It happened that the false king Buyeo Yung (prince of Baekje) built an altar and sacrificed a white horse to swear an oath. First, he sacrificed to the gods of heaven and the spirits of mountains and rivers, and then swore an oath by drinking blood, writing down the oath: 'In the past, the former kings of Baekje were confused about what was right and wrong, did not pay attention to good neighborliness, and did not harmonize with relatives and in-laws, colluding with Goguryeo, colluding with Wa (Japan), and jointly engaged in brutal acts, invading and plundering Silla, attacking cities and slaughtering people, with almost no peaceful years. The Son of Heaven pitied the loss of one thing from its place, and pitied the people suffering from poison, and repeatedly sent envoys to persuade them to make peace. But they relied on dangerous terrain and remote distances, insulting the laws of the Celestial Dynasty. The emperor was furious and respectfully carried out the conquest. Wherever the flags pointed, one battle would pacify everything. It is entirely possible to turn their palaces into sewage ponds as a warning to future generations. Block the source of the disaster and eradicate the root of the disaster, in order to teach future generations. Pacify those who submit and punish those who rebel.'

。先王之令典。興亡繼絕。往哲之通規。事心師古。傳諸曩冊。故立前百濟王司農正卿扶余隆為熊津都督。守其祭祀。保其桑梓。依倚新羅。長為與國。名除宿憾。結好和親。恭承詔命。永為藩服。仍遣使人右威衛將軍魯城縣公劉仁愿。親臨勸諭具宣成旨。約之以婚姻。申之以盟誓。刑牲歃血。共敦終始。分災恤患。恩若兄弟。祗奉綸言。不敢墜失。既盟之後。共保歲寒。若有乖背。二三其德。興兵動眾。侵犯邊陲。神明鑒之。百殃是降。子孫不育。社稷無宗。禋祀磨滅。罔有遺余。故作金書鐵契。藏之宗廟。子孫萬代。無或敢犯。神之聽之。是享是福。歃訖。埋弊。帛于壇之壬地。藏盟文于大廟。盟文乃帶方都督劉仁軌作(按上唐。史之文。定方以義慈王及太子隆等送京師。今云會扶余王隆。則知唐帝宥隆而遣之。立為熊津都督也。故盟文明言。以此為驗)又古記云。總章元年戊辰(若總章戊辰則李績之事而下文蘇定方誤矣。若定方則年號當龍朔二年壬戌來圍平壤之時也)國人之所請唐兵屯于平壤郊而通書曰。急輸軍資。王會群臣問曰。入于敵國至唐兵屯所。其勢危矣。所請王師糧匱而不輪其料。亦不宜也。如何。庾信奏曰。臣等能輸其軍資。請大王無慮。於是庾信仁問等率數萬人入句麗境。輸料二萬斛乃還。王大

【現代漢語翻譯】現代漢語譯本：先王的法令制度，是爲了使滅亡的國家復興，斷絕的後代得以延續，這是古代聖賢通行的法則。治理國家要傚法古人，將這些記載在過去的典籍中。因此，朝廷冊立前百濟王司農正卿扶余隆（Fuyu Long，百濟王族後裔，被唐朝任命為熊津都督）為熊津都督，讓他守護自己的祭祀，保護自己的家園。讓他依附新羅（Silla，朝鮮半島古國），長久地成為友好的鄰國。消除過去的仇恨，結成和睦的親戚關係。恭敬地接受朝廷的命令，永遠作為藩屬。朝廷派遣使者右威衛將軍魯城縣公劉仁愿（Liu Renyuan，唐朝將領），親自前去勸說，詳細地宣讀朝廷的旨意。用婚姻來約定，用盟誓來重申，宰殺牲畜，歃血為盟，共同做到有始有終。分擔災難，體恤患難，恩情如同兄弟。恭敬地奉行朝廷的命令，不敢有絲毫的違背。結盟之後，共同保持歲寒般的節操。如果有人違背，三心二意，興兵動眾，侵犯邊境，神明會明察，各種災禍都會降臨，子孫無法繁衍，國家沒有後代，祭祀斷絕，沒有留下任何東西。所以製作金書鐵券，藏在宗廟裡，讓子孫後代永遠不敢違背。神明會聽見，會保佑，會賜福。歃血完畢，將盟書埋在祭壇的壬地，將盟文藏在大廟裡。盟文由帶方都督劉仁軌（Liu Rengui，唐朝將領）撰寫（按照《新唐書》的記載，蘇定方（Su Dingfang，唐朝將領）將義慈王（Uija，百濟末代國王）和太子扶余隆等人送往京師。現在說會見扶余隆，就知道唐朝皇帝寬恕了扶余隆，並派遣他回去，立為熊津都督。所以盟文中明確說明，以此為證）。另外，古籍記載，總章元年戊辰年（如果說是總章元年戊辰年，那就是李績（Li Ji，唐朝將領）的事情，而下文的蘇定方就錯了。如果說是蘇定方，那麼年號應該是龍朔二年壬戌年，來圍攻平壤的時候）。國家有人請求唐朝軍隊駐紮在平壤郊外，並通告說：『緊急運送軍需物資。』國王召集群臣問道：『進入敵國，到達唐朝軍隊駐紮的地方，形勢很危險。請求王師，但糧食匱乏，不能按時供應，也不合適。怎麼辦？』庾信（Yu Xin，新羅大臣）奏道：『臣等能夠運送軍需物資，請大王不必擔憂。』於是庾信、仁問（Inmun，新羅王子）等人率領數萬人進入高句麗（Goguryeo，朝鮮半島古國）境內，運送了兩萬斛糧食才返回。國王非常高興。

【English Translation】 English version: The decrees and institutions of the former kings were intended to revive extinguished states and continue broken lineages. This is the universal principle of wise men of the past. Governing the state requires emulating the ancients, recording these principles in past texts. Therefore, the court appointed Fuyu Long (former Minister of Agriculture of Baekje, descendant of the Baekje royal family, appointed as the Governor-General of Xiongjin by the Tang Dynasty) as the Governor-General of Xiongjin, allowing him to safeguard his ancestral sacrifices and protect his homeland. He was to rely on Silla (an ancient kingdom on the Korean Peninsula) and remain a friendly neighboring state for a long time. Past grievances were to be eliminated, and a harmonious kinship established. He was to respectfully accept the court's commands and forever serve as a vassal. The court dispatched Liu Renyuan (General of the Right Guard of the Tang Dynasty), the Duke of Lucheng County, as an envoy to personally persuade and thoroughly proclaim the court's intentions. Marriage was to be used as a bond, and an oath was to be reaffirmed. Livestock were sacrificed, and blood was sworn upon, to ensure a consistent commitment from beginning to end. Sharing in times of disaster and caring in times of hardship, their affection would be like that of brothers. They were to respectfully follow the imperial edicts, daring not to deviate in the slightest. After the alliance, they were to jointly maintain steadfast integrity like that of enduring through the cold of winter. If anyone were to betray the alliance, be of two minds, mobilize troops, and invade the borders, the gods would witness it, and all kinds of calamities would befall them. Their descendants would not prosper, the state would have no successors, sacrifices would cease, and nothing would remain. Therefore, golden inscriptions on iron tablets were made and stored in the ancestral temple, so that future generations would never dare to violate the oath. The gods would hear, protect, and bless them. After the blood oath was taken, the alliance document was buried in the Ren location of the altar, and the text of the alliance was stored in the Great Temple. The alliance text was written by Liu Rengui (Governor-General of Daifang of the Tang Dynasty) (According to the 'New Book of Tang', Su Dingfang (General of the Tang Dynasty) sent King Uija (the last king of Baekje) and Crown Prince Fuyu Long to the capital. Now it is said that he met Fuyu Long, which shows that the Tang Emperor pardoned Fuyu Long and sent him back, appointing him as the Governor-General of Xiongjin. Therefore, the alliance text clearly states that this serves as proof). In addition, ancient records state that in the year of Wuchen in the first year of Zongzhang (If it is said to be the year of Wuchen in the first year of Zongzhang, then it would be the affair of Li Ji (General of the Tang Dynasty), and the Su Dingfang mentioned below would be incorrect. If it is said to be Su Dingfang, then the year should be the second year of Longshuo, the year of Renxu, when he came to besiege Pyongyang). Someone in the country requested that Tang troops be stationed outside Pyongyang and announced: 'Urgently transport military supplies.' The king summoned his ministers and asked: 'Entering enemy territory and arriving at the place where Tang troops are stationed is a dangerous situation. Requesting the royal army, but the food is scarce and cannot be supplied on time, is also inappropriate. What should be done?' Yu Xin (Minister of Silla) replied: 'Your ministers can transport military supplies, please do not worry, Your Majesty.' Thereupon, Yu Xin, Inmun (Prince of Silla), and others led tens of thousands of people into the territory of Goguryeo (an ancient kingdom on the Korean Peninsula) and transported 20,000斛 (a unit of dry volume) of grain before returning. The king was very pleased.

喜。又欲興師會唐兵。庾信先遣然起兵川等一人問其會期。唐帥蘇定方紙畫鸞犢二物回之。國人未解其意。使問于元曉法師。解之曰。速還其兵。謂畫犢畫鸞二切也。於是庾信回軍。欲渡浿江。今日後渡者斬之。軍士爭先半渡。句麗兵來掠。殺其未渡者。翌日信返追句麗兵。捕殺數萬級百濟古記云。扶余城北角有大巖。下臨江水。相傳云。義慈王與諸後宮知其未免。相謂曰。寧自盡。不死於他人手。相率至此。投江而死。故俗云墮死巖。斯乃俚諺之訛也。但宮人之墮死。義慈卒于唐。唐史有明文又新羅古傳云。定方既討麗濟二國。又謀伐新羅而留連。於是庾信知其謀。饗唐兵鴆之。皆死坑之。今尚州界有唐橋。是其坑地(按唐史不言其所以死。但書云卒。何耶。為復諱之耶。鄉諺之無據耶。若壬戌年高麗之役。羅人殺定方之師。則后總章戊辰何有請兵滅高麗之事。以此知鄉傳無據。但戊辰滅麗之後。有不臣之事。擅有其地而已。非至殺蘇李二公也)王師定百濟。既還之後。羅王命諸將追捕百濟殘賤屯次於漢山城。高麗靺鞨二國兵來圍之。相擊未解。自五月十一日至六月二十二日。我兵危甚。王聞之。議群臣曰。計將何出猶豫未決。庾信馳奏曰。事急矣。人力不可及。唯神術可救。乃于星浮山。設壇修神術。忽有光耀如

【現代漢語翻譯】喜。又想發兵與唐朝軍隊會合。庾信先派遣然起兵川等人去詢問會合的日期。唐朝將領蘇定方用紙畫了鸞和牛犢兩樣東西作為回覆。國人不能理解他的意思，就去問元曉法師。元曉法師解釋說：『趕快撤兵。』因為畫犢畫鸞是『速還』的諧音。於是庾信就撤兵了，想要渡過浿江（Paesa River）。他下令說：『今天之後渡江的人斬首。』士兵們爭先恐後地渡江，結果只渡了一半，高句麗（Goguryeo）的軍隊就來襲擊，殺死了那些沒有渡江的人。第二天，庾信返回追擊高句麗軍隊，抓捕殺死了數萬敵人。《百濟古記》記載：扶余城（Buyeo）北邊的角落有一塊大巖石，下面臨著江水。相傳義慈王（Uija, the last king of Baekje）和他的後宮妃嬪知道自己無法倖免，就互相說道：『寧願自盡，也不要死在別人手裡。』於是他們一起到這裡，投江而死。所以民間俗語稱之為墮死巖。這其實是鄉野傳言的訛傳。只是宮女墮江而死，義慈王是死在唐朝，唐朝史書有明確記載。新羅（Silla）的古老傳說記載：蘇定方（Su Dingfang, a Tang dynasty general）平定了高句麗和百濟（Baekje）兩國后，又想攻打新羅，所以逗留不走。於是庾信（Kim Yu-sin, a Silla general）知道了他的陰謀，在宴會上用鴆酒毒死了唐朝士兵，然後把他們都埋了。現在尚州（Sangju）境內有個唐橋，就是埋葬他們的地方（按唐朝史書沒有記載他們是怎麼死的，只是說他們病死了。為什麼呢？是爲了隱瞞真相嗎？還是鄉野傳言沒有根據呢？如果壬戌年高麗之役，新羅人殺了蘇定方的軍隊，那麼後來總章戊辰年怎麼會有請求唐朝出兵滅高句麗的事情呢？由此可知鄉野傳言沒有根據。只是戊辰年滅掉高句麗之後，新羅有不臣服的行為，擅自佔領了高句麗的土地而已，並不是殺了蘇定方和李勣（Li Ji, another Tang dynasty general）兩位大人）。唐朝軍隊平定了百濟之後，返回。新羅國王命令各位將領追捕百濟的殘餘勢力，讓他們在漢山城（Hansan Fortress）駐紮。高句麗和靺鞨（Malgal）兩國的軍隊前來圍攻。雙方交戰，勝負未分。從五月十一日到六月二十二日，我軍情況非常危急。國王聽說了這件事，和群臣商議說：『現在該怎麼辦？』大家猶豫不決。庾信快馬加鞭上奏說：『情況緊急了，人力已經無法挽救，只有用神術才能救。』於是他在星浮山（Seongbusan Mountain）設定祭壇，施行神術。忽然有光芒閃耀，像... 現代漢語譯本

【English Translation】 Xi. (Name of a person, unknown meaning) Also wanted to raise troops to join the Tang army. Yu Xin (Kim Yu-sin, a Silla general) first sent Ran Qi Bing Chuan (Names of people, unknown meaning) and others to ask about the meeting date. The Tang commander Su Dingfang (Su Dingfang, a Tang dynasty general) replied with paper drawings of a 'luan' (a mythical bird) and a calf. The people of the country did not understand its meaning and asked the Dharma Master Yuanxiao (Wonhyo). He explained, 'Quickly withdraw the troops.' Because drawing a calf and a 'luan' is a homophone for 'speedy return'. Therefore, Yu Xin withdrew his troops, intending to cross the Paesa River. He ordered, 'Anyone who crosses the river after today will be beheaded.' The soldiers rushed to cross, but only half had crossed when the Goguryeo (Goguryeo) army attacked, killing those who had not crossed. The next day, Yu Xin returned to pursue the Goguryeo army, capturing and killing tens of thousands. The 'Old Records of Baekje' state: 'In the northern corner of Buyeo (Buyeo) Fortress, there is a large rock overlooking the river. It is said that King Uija (Uija, the last king of Baekje) and his concubines, knowing they could not escape, said to each other, 'Rather die by our own hands than by the hands of others.' So they went together to this place and threw themselves into the river. Therefore, the common saying is 'Falling Death Rock'. This is actually a corruption of a folk saying. Only palace women fell to their deaths. King Uija died in Tang, as clearly stated in the Tang history.' The old legends of Silla (Silla) state: 'After Su Dingfang pacified the two kingdoms of Goguryeo and Baekje (Baekje), he plotted to attack Silla and lingered. Therefore, Yu Xin knew his plot and poisoned the Tang soldiers at a banquet, then buried them all. Today, there is a Tang Bridge in Sangju (Sangju), which is the place where they were buried.' (According to the Tang history, it does not say how they died, but only that they died of illness. Why? Is it to conceal the truth? Or is the folk saying unfounded? If the Silla people killed Su Dingfang's army in the Goguryeo campaign of Renxu year, then how could there have been a request for Tang troops to destroy Goguryeo in the Zongzhang Wuchen year later? From this, it can be seen that the folk saying is unfounded. It is only that after the destruction of Goguryeo in the Wuchen year, Silla had acts of insubordination and seized the land of Goguryeo without authorization, but did not kill Su Dingfang and Li Ji (Li Ji, another Tang dynasty general)). After the Tang army pacified Baekje, they returned. The King of Silla ordered the generals to pursue and capture the remnants of Baekje, and had them stationed at Hansan Fortress. The armies of Goguryeo and Malgal (Malgal) came to besiege. The two sides fought, and the outcome was undecided. From May 11th to June 22nd, our army was in a very dangerous situation. The King heard of this and discussed with his ministers, saying, 'What should we do now?' Everyone hesitated. Yu Xin rushed to report, 'The situation is urgent, human power is no longer enough, only divine arts can save us.' So he set up an altar on Seongbusan Mountain and performed divine arts. Suddenly, there was a flash of light, like... English version

大甕。從壇上而出。乃星飛南北去(因此名星浮山。山名或有別說云。山在都林之南。秀出一峰是也。京城有一人謀求官。命其子作高炬。夜登此山舉之。其夜京師人望人皆謂。怪星現於其地。王聞之憂懼。募人禳之。其父將應之曰官奏曰此非大怪也。但一家子死父泣之兆耳。遂不。行禳法。是夜其子下山。虎傷而死)。漢山城中士卒怨救兵不至。相視哭泣而已。賊欲改急。忽有光耀。從南天際來。成霹靂。擊碎炮石三十餘所。賊軍弓箭矛戟籌碎皆仆地。良久乃蘇。奔潰而歸。我軍乃還。太宗初即位。有獻豬一頭二身八足者。議者曰。是必併吞六合瑞也。是王代始服中國衣冠牙笏。乃法師慈藏請唐帝而來傳也。神文王時。唐高宗遣使新羅曰。朕之聖考得賢臣魏徴李淳風等。協心同德。一統天下。故為太宗皇帝。汝新羅海外小國。有太宗之號。以僭天子之名。義在不忠。速改其號。新羅王上表曰。新羅雖小國。得聖臣金庾信。一統三國。故封為太宗。帝見表乃思。儲貳時。有天唱空云。三十三天之一人降於新羅為庾信。紀在於書。出撿視之。驚懼不已。更遣使許無改太宗之號。

長春郎　　罷郎(一作羆)

初與百濟兵戰于黃山之役。長春郎罷郎死於陣中。后討百濟時。見夢于太宗曰。臣等昔者為國亡身。

【現代漢語翻譯】現代漢語譯本：大甕從壇上出現，像星一樣向南北方向飛去（因此得名星浮山，山名或許有別的說法。山在都林的南邊，秀出一座山峰就是了。京城裡有一個人謀求官職，命令他的兒子製作高高的火炬，夜晚登上這座山舉起它。那天晚上京城裡的人互相觀望，都說奇怪的星出現在那個地方。國王聽到后憂慮恐懼，招募人來祭祀禳解。那個人的父親將要應募，上奏說：『這並非大怪異，只不過是一家兒子死了父親哭泣的徵兆罷了。』於是沒有進行禳解之法。當晚他的兒子下山，被老虎咬傷而死）。漢山城中的士兵抱怨援兵不來，互相看著哭泣罷了。賊寇想要加緊攻打，忽然有光芒，從南方的天邊而來，變成霹靂，擊碎炮石三十多處。賊軍的弓箭矛戟都破碎倒地。過了很久才甦醒，奔潰逃跑回去。我軍於是返回。太宗最初即位時，有人獻上一頭豬，卻有兩個身體八隻腳。議論的人說：『這必定是併吞天下的祥瑞啊。』是王開始穿戴中國的衣冠牙笏，是法師慈藏請求唐朝皇帝而來傳授的。神文王時期，唐高宗派遣使者到新羅說：『朕的聖考得到賢臣魏徵、李淳風等，同心同德，統一天下，所以成為太宗皇帝。你新羅是海外小國，有太宗的稱號，是僭越天子的名號，道義上是不忠。趕快更改你的稱號。』新羅王上表說：『新羅雖然是小國，得到聖臣金庾信（新羅名將），統一三國，所以封為太宗。』皇帝看到奏表后想到，自己還是儲君的時候，有天空中傳來聲音說，三十三天中的一人降生到新羅成為金庾信。記載在書上，拿出來檢視，驚懼不已。又派遣使者允許新羅不更改太宗的稱號。

長春郎（人名）罷郎（人名，一作羆）

當初與百濟（古代國家名）的軍隊在黃山（地名）戰役中，長春郎、罷郎死在陣中。後來討伐百濟時，（金）庾信夢見太宗說：『我們這些人過去爲了國家犧牲了生命。

【English Translation】 English version: A large urn emerged from the altar, flying north and south like a star (hence the name Star Floating Mountain. The mountain's name may have other explanations. The mountain is south of Dorim, with one peak standing out. In the capital, a man sought an official position and ordered his son to make a tall torch, which he climbed this mountain to raise at night. That night, the people of the capital looked at each other and said that a strange star had appeared in that place. The king heard this and was worried and fearful, so he recruited people to perform rituals to ward off the evil. The man's father was about to respond and reported, 'This is not a great strangeness, but only a sign of a son dying and a father weeping.' So he did not perform the ritual. That night, his son went down the mountain and was injured and killed by a tiger). The soldiers in Han Mountain Fortress complained that reinforcements were not arriving and could only look at each other and weep. The rebels wanted to intensify their attack, but suddenly there was a light coming from the southern horizon, turning into a thunderbolt, shattering more than thirty stone catapults. The rebel army's bows, arrows, spears, and halberds were all broken and fell to the ground. After a long time, they woke up, fled in defeat, and returned. Our army then returned. When Taejong (King's posthumous name) first ascended the throne, someone presented a pig with one head, two bodies, and eight feet. Those who discussed it said, 'This must be an auspicious sign of annexing the world.' It was the king who began to wear Chinese clothing and hold ivory tablets, which the Dharma master Jajang (Korean monk) requested from the Tang emperor to transmit. During the reign of King Sinmun, Emperor Gaozong of Tang sent an envoy to Silla (ancient Korean kingdom), saying, 'My late father obtained virtuous ministers such as Wei Zheng (Tang dynasty statesman) and Li Chunfeng (Tang dynasty mathematician), who worked together with one heart and one mind to unify the world, so he became Emperor Taizong. Your Silla is a small country overseas, and having the title of Taizong is presumptuous of the Son of Heaven's name, and is disloyal in righteousness. Quickly change your title.' The King of Silla submitted a memorial saying, 'Although Silla is a small country, it obtained the virtuous minister Kim Yu-sin (Silla general), who unified the Three Kingdoms, so he was granted the title of Taizong.' When the emperor saw the memorial, he thought that when he was still the crown prince, there was a voice in the sky saying that one of the Thirty-three Heavens had descended to Silla to become Kim Yu-sin. It was recorded in the books, and when he took it out to examine it, he was greatly frightened. He sent another envoy to allow Silla not to change the title of Taizong.

Jangchunrang (person's name) Bareurang (person's name, also written as Bear)

Initially, in the battle of Hwangsan (place name) against the Baekje (ancient kingdom) army, Jangchunrang and Bareurang died in battle. Later, when subjugating Baekje, Kim Yu-sin dreamed that Taejong said, 'We sacrificed our lives for the country in the past.'

至於白骨。庶欲完護邦國。故隨從軍行無怠而已。然迫於唐帥定方之威。逐於人后爾。愿王加我以小勢。大王驚怪之。為二魂說經一日于牟山亭。又為創壯義寺于漢山州。以資冥援。

三國遺事卷第一大正藏第 49 冊 No. 2039 三國遺事

三國遺事卷第二

文虎王法敏

王初即位。龍朔辛酉。泗泚南海中有死女屍。身長七十三尺。足長六尺陰長三尺。或云。身長十八尺。在封干二年丁卯。

總章戊辰。王統兵。與仁問欽純等至平壤。會唐兵滅麗。唐帥李績獲高𠗱王還國(王之性高。故云高𠗱。按唐書高記。現慶五年庚申。蘇定方等征百濟。后十二月大將軍契如何)為浿道行軍大總管蘇。定方為遼東道大總管。劉伯英為平壤道大總管。以伐高麗。又明年辛酉正月。蕭嗣業為扶俆道總管。任雅相為浿江道總管。率三十五萬軍以伐高麗。八月甲戌。蘇定方等及高麗戰。于浿江敗亡。干封元年丙寅六月。以龐同善高臨薜仁貴李謹行等為後援。九月。龐同善及高麗戰敗之十二月己酉。以李績為遼東道行臺大總管。率六總管兵以伐高麗。總章元年戊辰九月癸巳。李績獲高𠗱王。十二月丁巳獻俘于帝。上元元年甲戌二月。劉仁軌為雞林道總管。以伐新羅。而鄉古記云。唐遣陸路將

【現代漢語翻譯】現代漢語譯本：至於白骨一事，我本想盡力保衛國家，所以才跟隨軍隊出征，不敢懈怠。然而，迫於唐朝將領蘇定方（Su Dingfang）的威勢，我只能跟隨在眾人之後。希望大王能給我一些幫助。大王對此感到驚怪，我便在牟山亭為兩個魂靈誦經一日，又在漢山州建立壯義寺，以資助他們在冥界的安寧。

《三國遺事》卷第一大正藏第 49 冊 No. 2039 《三國遺事》

《三國遺事》卷第二

文虎王法敏（Munmu of Silla, King Beopmin）

文虎王剛即位時，在龍朔辛酉年，泗泚（Saseo）南海中出現一具女屍，身長七十三尺，腳長六尺，陰部長三尺。也有人說，身長十八尺。此事發生在封干二年丁卯年。

總章戊辰年，文虎王統領軍隊，與仁問（Inmun）、欽純（Heumchun）等人到達平壤（Pyeongyang）。適逢唐朝軍隊滅亡高句麗（Goguryeo），唐朝將領李績（Li Ji）俘獲高𠗱王（Go Yeongwang）回國（高𠗱王天性高傲，所以稱其為高𠗱。根據《唐書·高句麗傳》記載，顯慶五年庚申年，蘇定方（Su Dingfang）等人征討百濟（Baekje），后十二月大將軍契何力（Qi Heli））。蘇定方（Su Dingfang）擔任浿道行軍大總管，蘇定方（Su Dingfang）擔任遼東道大總管，劉伯英（Liu Boying）擔任平壤道大總管，以此來討伐高句麗（Goguryeo）。又在第二年辛酉年正月，蕭嗣業（Xiao Siye）擔任扶余道總管，任雅相（Ren Yaxiang）擔任浿江道總管，率領三十五萬軍隊討伐高句麗（Goguryeo）。八月甲戌日，蘇定方（Su Dingfang）等人與高句麗（Goguryeo）軍隊在浿江（Paegang）交戰，高句麗（Goguryeo）戰敗。干封元年丙寅年六月，朝廷派遣龐同善（Pang Tongshan）、高臨（Gao Lin）、薛仁貴（Xue Rengui）、李謹行（Li Jinxing）等人作為後援。九月，龐同善（Pang Tongshan）與高句麗（Goguryeo）軍隊交戰，戰敗。十二月己酉日，朝廷任命李績（Li Ji）為遼東道行臺大總管，率領六路總管的軍隊討伐高句麗（Goguryeo）。總章元年戊辰年九月癸巳日，李績（Li Ji）俘獲高𠗱王（Go Yeongwang）。十二月丁巳日，向皇帝獻上俘虜。上元元年甲戌年二月，劉仁軌（Liu Rengui）擔任雞林道總管，以此來討伐新羅（Silla）。而《鄉古記》記載，唐朝派遣陸路將領

【English Translation】 English version: As for the white bones, I originally desired to completely protect the country. Therefore, I followed the army without any negligence. However, being compelled by the power of the Tang general Su Dingfang (Su Dingfang), I merely followed behind others. I wish that the King could grant me some small assistance. The King was surprised by this, so I recited scriptures for two spirits for a day at Musan Pavilion, and also established the Jangui Temple in Hansan Prefecture to aid them in the netherworld.

Samguk Yusa, Volume 1 Taisho Tripitaka, Volume 49, No. 2039, Samguk Yusa

Samguk Yusa, Volume 2

King Munmu (Munmu of Silla, King Beopmin)

When the King first ascended the throne, in the year of Longshuo Xinyou, a dead female corpse was found in the South Sea of Saseo. Her body was seventy-three cheok (尺, a unit of length) long, her feet were six cheok long, and her genitals were three cheok long. Some say her body was eighteen cheok long. This occurred in the year Dingmao of Bonggan's second reign.

In the year of Zongzhang Wuchen, the King commanded troops and arrived at Pyeongyang with Inmun, Heumchun, and others. It coincided with the Tang army destroying Goguryeo. The Tang general Li Ji (Li Ji) captured King Go Yeongwang (Go Yeongwang) and returned to the country (King Go Yeongwang's nature was haughty, hence the name Go Yeongwang. According to the History of Tang, Biography of Goguryeo, in the year Gengshen of Xianqing's fifth reign, Su Dingfang (Su Dingfang) and others campaigned against Baekje, and later in the twelfth month, Grand General Qi Heli). Su Dingfang (Su Dingfang) was appointed as the Grand Commander of the Expeditionary Army of Baedo, Su Dingfang (Su Dingfang) was appointed as the Grand Commander of Liaodong Road, and Liu Boying (Liu Boying) was appointed as the Grand Commander of Pyeongyang Road, in order to attack Goguryeo. Furthermore, in the first month of the following year Xinyou, Xiao Siye (Xiao Siye) was appointed as the Commander-in-Chief of Fuyu Road, and Ren Yaxiang (Ren Yaxiang) was appointed as the Commander-in-Chief of Paegang Road, leading an army of 350,000 to attack Goguryeo. On the day of Gapshul in August, Su Dingfang (Su Dingfang) and others fought against the Goguryeo army at the Paegang River, and Goguryeo was defeated. In the sixth month of the year Bingyin of Ganfeng's first reign, Pang Tongshan (Pang Tongshan), Gao Lin (Gao Lin), Xue Rengui (Xue Rengui), and Li Jinxing (Li Jinxing) were sent as reinforcements. In September, Pang Tongshan (Pang Tongshan) fought against the Goguryeo army and was defeated. On the day of Jiyou in December, Li Ji (Li Ji) was appointed as the Grand Commander of the Liaodong Road Command Post, leading the armies of six commanders to attack Goguryeo. On the day of Gyesa in the ninth month of the year Wuchen of Zongzhang's first reign, Li Ji (Li Ji) captured King Go Yeongwang (Go Yeongwang). On the day of Dingse in December, he presented the captives to the Emperor. In the second month of the year Jiaxu of Shangyuan's first reign, Liu Rengui (Liu Rengui) was appointed as the Commander-in-Chief of Girim Road, in order to attack Silla. And the Hyanggi (local records) states that the Tang Dynasty dispatched land route generals

軍孔恭水路將軍有相興新羅金庾信等滅之。而此云仁問欽純等無庾信。未詳。時唐之遊兵諸將兵有留鎮而將謀襲我者。王覺之。發兵之明年。高宗使召仁問等讓之曰。爾請我兵以滅麗。害之何耶。乃下圓扉。煉兵五十萬。以薜邦為帥。欲伐新羅。時義相師西學入唐來見仁問。仁問以事諭之。相乃東還上聞。王甚憚之。會群臣問防禦策。角干金天尊奏曰。近有明朗法師入龍宮。傳秘法而來。請詔問之。朗奏曰。狼山之南有神遊林。創四天王寺于其地。開設道場則可矣。時有貞州使走報曰。唐兵無數至我境。回槧海上。王召明朗曰。事已逼至如何。朗曰。以彩帛假構宜矣。乃以彩帛營寺。草構五方神像。以瑜珈明僧十二員。明朗為上首。作文豆婁秘密之法。時唐羅兵未交接。風濤怒起。唐舡皆沒於水。后改創寺。名四天王寺。至今不墜壇席(國史大改創在調露元年己卯)後年辛未。唐更遣趙憲為帥。亦以五萬兵來征。又作其法。舡沒如前。是時翰林郎樸文俊隨仁問在獄中。高宗召文俊曰。汝國有何密法。再發大兵無生還者。文俊奏曰。陪臣等來於上國一十餘年。不知本國之事。但遙聞一事爾。厚荷上國之恩。一統三國。欲報之德。新創天王寺于狼山之南。祝皇壽萬年。長開法席而已。高宗聞之大悅。乃遣禮部侍郎樂鵬龜使

【現代漢語翻譯】現代漢語譯本軍孔恭水路將軍有相興，新羅的金庾信等人滅了他們。而這裡說仁問、欽純等人沒有金庾信，情況不明。當時唐朝的遊兵諸將中，有留下來鎮守併圖謀襲擊我們的。國王察覺了，發兵。第二年，高宗派人召見仁問等人，責問說：『你們請求我出兵來滅高句麗，為何要加害於我？』於是下令囚禁他們，並操練五十萬兵馬，以薛邦為帥，想要攻打新羅。當時義相法師在西方學習后入唐，來見仁問。仁問把情況告訴了他。義相於是東歸，將此事上報。國王非常害怕。召集群臣詢問防禦對策。角干金天尊奏道：『最近有明朗法師進入龍宮，傳來了秘密的法術。請下令詢問他。』明朗奏道：『在狼山的南面有個神遊林，在那塊地方建造四天王寺，開設道場就可以了。』當時有貞州使者跑來報告說：『無數唐兵已經到達我國邊境，停泊在回槧海上。』國王召見明朗說：『事情已經迫在眉睫，怎麼辦？』明朗說：『用彩色的絲綢做成假的（寺廟）就可以了。』於是用彩色的絲綢建造寺廟，用草紮成五方神像，用十二名瑜珈明僧，明朗為首座，舉行作文豆婁秘密的法事。當時唐朝和新羅的軍隊還沒有交戰，忽然狂風巨浪大作，唐朝的船隻都沉入水中。後來改建寺廟，名為四天王寺。至今壇席沒有廢棄（《國史》大改創在調露元年己卯）。後來辛未年，唐朝再次派遣趙憲為帥，也率領五萬兵馬來征討。又舉行那種法事，船隻像上次一樣沉沒。當時翰林郎樸文俊跟隨仁問在獄中。高宗召見樸文俊說：『你們國家有什麼秘密的法術，再次發兵都沒有生還的人？』樸文俊奏道：『陪臣等來到上國已經十多年，不知道本國的事情。只是遠遠地聽說過一件事罷了。深蒙上國的恩德，統一了三國，想要報答您的恩德，在新羅狼山的南面新建立了天王寺，祝願皇上萬壽無疆，長久地開設佛法道場罷了。』高宗聽了非常高興，於是派遣禮部侍郎樂鵬龜出使。

【English Translation】 English version General Gun Gong, General of the Water Route, had Sang Heung and others. Silla's Kim Yu-sin and others destroyed them. But here it says that In-mun, Heum-sun, and others did not have Yu-sin, which is unclear. At that time, among the Tang Dynasty's roaming soldiers and generals, there were those who stayed to garrison and plotted to attack us. The king noticed this and sent troops. The following year, Emperor Gaozong summoned In-mun and others, rebuking them, saying, 'You requested my troops to destroy Goguryeo, why do you harm me?' He then ordered them imprisoned and trained 500,000 soldiers, appointing Xue Bang as commander, intending to attack Silla. At that time, the monk Uisang, after studying in the West, entered Tang and came to see In-mun. In-mun explained the situation to him. Uisang then returned east and reported the matter. The king was very afraid. He summoned his ministers and asked for defense strategies. The Gakgan Kim Cheon-seon reported, 'Recently, the monk Myeongnang entered the Dragon Palace and brought back secret spells. Please order an inquiry.' Myeongnang reported, 'South of Mount Wolf there is a Divine Roaming Forest. Build the Temple of the Four Heavenly Kings there and open a Dharma assembly, and it will be effective.' At that time, a messenger from Jeongju ran to report, 'Countless Tang soldiers have arrived at our border, anchoring at the sea of Hoecheon.' The king summoned Myeongnang and said, 'The matter is imminent, what should we do?' Myeongnang said, 'Constructing a fake (temple) with colored silk will suffice.' So they built a temple with colored silk, made straw effigies of the Five Directional Gods, and with twelve Yoga monks, with Myeongnang as the leader, performed the secret rites of 'Making Bean Lou'. At that time, before the Tang and Silla armies engaged, a violent storm arose, and all the Tang ships sank into the water. Later, the temple was rebuilt and named the Temple of the Four Heavenly Kings. To this day, the altar remains intact (The great renovation in the National History occurred in the year of Gimyo in the first year of Tiaolu). Later, in the year Sinmi, Tang again sent Zhao Xian as commander, also leading 50,000 soldiers to conquer. They performed the same rites again, and the ships sank as before. At that time, Hanlim scholar Park Mun-jun was with In-mun in prison. Emperor Gaozong summoned Park Mun-jun and said, 'What secret spells does your country have, that every time we send a large army, none return alive?' Park Mun-jun replied, 'Your subject has been in the Upper Kingdom for over ten years and does not know the affairs of his own country. I have only heard of one thing from afar. We are deeply grateful for the grace of the Upper Kingdom in unifying the Three Kingdoms, and to repay your kindness, we have newly built the Temple of the Heavenly Kings south of Mount Wolf in Silla, wishing the Emperor a long life and the perpetual opening of Dharma assemblies.' Emperor Gaozong was greatly pleased and sent the Vice Minister of the Ministry of Rites, Yue Penggui, as an envoy.

于羅審其寺。王先聞唐使將至。不宜見茲寺。乃別創新寺于其南待之。使至曰。必先行香于皇帝祝壽之所天王寺。乃引見新寺。其使立於門前曰。不是四天王寺。乃望德遙山之寺。終不入。國人以金一千兩贈之。其使乃還奏曰。新羅創天王寺。祝皇壽于新寺而已。因唐使之言。因名望德寺(或系孝昭王代。誤矣)王聞文俊善奏。帝有寬赦之意。乃命強首先生作請放仁問表。以舍人遠禹奏於唐。帝見表流涕。赦仁問慰送之。仁問在獄時。國人為創寺名仁容寺。開設觀音道場。及仁問來還。死於海上。改為彌陀道場。至今猶存。大王御國二十一年。以永隆二年辛巳崩。遺詔葬于東海中大巖上。王平時常謂智義法師曰。朕身後愿為護國大龍。崇奉佛法。守護邦家。法師曰。龍為畜報何。王曰。我厭世間榮華久矣。若粗報為畜。則雅合朕懷矣王初即位置南山長倉。長五十步。廣十五步。貯米穀兵器。是為右倉。天恩寺西北山上是為左倉。別本云。建福八年辛亥筑南山城。週二千八百五十步。則乃真德王代始筑。而至此乃重修爾。又始筑富山城。三年乃畢。安北河邊筑鐵城。又欲筑京師城郭。既令真吏。時義相法師聞之。致書報云。王之政教明則雖草丘盡地而為城。民不敢逾。可以潔災進福。政教茍不明。則雖有長城。災害未消

【現代漢語翻譯】現代漢語譯本在新羅的羅審其寺，國王先聽說唐朝使臣將要到來，認為不適宜讓他們參觀此寺，便在它的南面另外新建一座寺廟來接待他們。使臣到達后說：『必須先到為皇帝祝壽的地方——天王寺焚香。』於是國王便引導使臣到新建的寺廟。使臣站在門前說：『這不是四天王寺，而是遙望德遙山方向的寺廟。』最終沒有進去。新羅人用一千兩黃金贈送給使臣，使臣才回去稟告說：『新羅新建了天王寺，只是在新寺廟裡為皇帝祝壽而已。』因為唐朝使臣的這番話，因此命名為望德寺（或者說是孝昭王時代的事情，是錯誤的）。國王聽說文俊擅長奏對，皇帝有寬恕的意思，於是命令強首先生寫了請求釋放仁問的表章，讓舍人遠禹進獻給唐朝。皇帝看了表章后流下了眼淚，赦免了仁問並將他慰問遣送回國。仁問在監獄的時候，新羅人為他建立了寺廟，名為仁容寺，開設觀音道場。等到仁問回來的時候，死在了海上，於是將道場改為彌陀道場，至今仍然存在。大王執政二十一年，在永隆二年辛巳年去世，遺詔葬在東海中的大巖石上。國王平時常常對智義法師說：『我死後願意成為護國大龍，崇奉佛法，守護國家。』法師說：『龍是畜生報應，為什麼呢？』國王說：『我厭倦世間的榮華已經很久了，如果粗劣的報應是畜生，那就很合我的心意了。』國王剛即位的時候，在南山建造了長倉，長五十步，寬十五步，用來儲存米穀和兵器，這就是右倉。在天恩寺西北的山上建造了左倉。別的版本說，建福八年辛亥年修築了南山城，周長二千八百五十步，那麼應該是真德王時代開始修築的，到這裡只是重修而已。又開始修築富山城，三年才完成。在安北河邊修筑了鐵城。又想修築京師的城郭，已經命令真吏去做了。當時義相法師聽說了這件事，寫信報告說：『國王的政教如果英明，那麼即使是草丘也會變成堅固的城池，百姓不敢逾越，可以消除災禍，增進福祉。如果政教不明，那麼即使有長城，災害也不會消失。』

【English Translation】 English version At Luo Shenqi Temple (name of a temple), the king first heard that the Tang (Tang Dynasty) envoy was about to arrive. Considering it inappropriate to show them this temple, he built a new temple to the south of it to receive them. When the envoy arrived, he said, 'We must first offer incense at Tianwang Temple (Temple of the Heavenly Kings), the place where the emperor's longevity is celebrated.' So the king led the envoy to the new temple. The envoy stood in front of the gate and said, 'This is not the Four Heavenly Kings Temple, but a temple overlooking the direction of Wangde Yao Mountain.' In the end, he did not enter. The Silla (name of the kingdom) people presented the envoy with one thousand taels of gold, and the envoy returned and reported, 'Silla has built a new Tianwang Temple, only celebrating the emperor's longevity in the new temple.' Because of the Tang envoy's words, it was named Wangde Temple (or it may be from the time of King Hyosong, which is incorrect). The king heard that Wen Jun was good at responding to the emperor, and the emperor had the intention of leniency, so he ordered Master Jiangshou to write a memorial requesting the release of Renwen, and had the attendant Yuan Yu present it to the Tang emperor. The emperor shed tears upon seeing the memorial, pardoned Renwen, and sent him back with consolation. When Renwen was in prison, the Silla people created a temple for him called Renrong Temple (Temple of Renrong), establishing a Guanyin (Avalokiteśvara) practice center. When Renwen returned, he died at sea, so the practice center was changed to a Amitābha practice center, which still exists today. The Great King ruled the country for twenty-one years and passed away in the year Xinsi of Yonglong (era name) year two. His will was to be buried on a large rock in the East Sea. The king often said to Dharma Master Zhiyi, 'After my death, I wish to become a protecting dragon of the country, revering the Buddha Dharma and guarding the nation.' The Dharma Master said, 'Why a dragon, which is a beastly retribution?' The king said, 'I have long been tired of worldly glory. If a coarse retribution is as a beast, then it suits my heart well.' When the king first ascended the throne, he built a long granary on Nanshan (South Mountain), fifty steps long and fifteen steps wide, to store rice, grain, and weapons. This was the right granary. The left granary was built on the mountain northwest of Tianen Temple (Temple of Heavenly Grace). Another version says that Nanshan City was built in the year Xinhai of Jianfu (era name) year eight, with a circumference of two thousand eight hundred and fifty steps, so it should have been built during the time of King Jinde, and this was only a reconstruction. He also began to build Fushan City, which took three years to complete. An iron city was built along the Anbei River. He also wanted to build a city wall around the capital, and had already ordered the Zhen officials to do so. At that time, Dharma Master Yixiang heard of this and wrote a letter reporting, 'If the king's governance and teachings are enlightened, then even a grassy hill will become a strong city, and the people will not dare to cross it, which can eliminate disasters and increase blessings. If the governance and teachings are not enlightened, then even if there is a great wall, disasters will not disappear.'

。王於是正罷其役。麟德三年丙寅三月十日。人家婢名吉伊。一乳生三子。總章三年庚午正月七日。漢岐部一山級幹一作成山何于。婢一乳生四子。一女三子。國給谷二百石以賞之　又伐高麗。以其國王孫還國。置之真骨位　王一日召庶弟車得公曰。汝為冢宰。均理百官平章四海。公曰。陛下若以小臣為宰。則臣愿潛行國內。示民問徭役之勞逸。祖賦之輕重。官吏之清濁。然後就職。王聽之。公著緇衣。把琵琶為居士形。出京師。經由阿瑟羅州(令溟州)牛首州(今春州)北原京(今忠州)至於武珍州(今海陽)巡行里閈。州吏安吉見是異人。邀致其家。盡情供億。至夜安吉喚妻妾三人曰。今茲侍宿客居士者終身偕老二妻曰。寧不併居。何以於人同宿。其一妻曰。公若許終身並居。則承命矣。從之。詰旦居士欲辭行時。曰仆京師人也。吾家在皇龍皇聖二寺之間。吾名端午也(俗為端午為車衣)主人若到京師。尋訪吾家幸矣。遂行到京師居家宰。國之制每以外州之吏一人上守京中。諸曹注今之其人也。安吉當次上守至京師。問兩寺之間端午居士之家。人莫知者。安吉久立道左。有一老翁經過。聞其言良久佇思曰。二寺間一家殆大內也。端午者乃車得令公也。潛行外郡時。殆汝有緣契乎。安吉陳其實。老人曰。汝去宮城之

西。敀正門。待宮女出入者告之。安吉從之。告武珍州安吉進于門矣。公聞而走出。攜手入宮。喚出公之妃。興安吉共宴。具饌至五十味。聞于上。以星浮山(一作星損乎山)下為武珍州上守繞木田。禁人樵採。人不敢近。內外欽羨之。山下有田三十畝。下種三石。此田稔歲。武珍州亦稔。否則亦否云。

萬波息笛

第三十一神文大王。諱政明。金氏。開耀元年辛巳七月七日即位。為聖考文武大王創感恩寺于東海邊(寺中記云。文武王欲鎮倭兵。故始創此寺。未畢而崩。為海龍。其子神文立開耀二年畢。排金堂砌下東向開一穴。乃龍之入寺旋繞之備蓋遺詔之藏骨處。名大王巖。寺名感恩寺。后見龍現形處。名利見臺)明年壬午五月朔(一本雲天授元年誤矣)海官波珍餐樸夙清奏曰。東海中有小山浮來向感恩寺。隨波往來。王異之。命日官金春質(一作春日)佔之。曰。聖考今為海龍鎮護三韓。抑又金公庾信乃三十三天之一子今降為大臣。二聖同德。欲出守城之寶。若陛下行幸海過。必得無價大寶。王喜以其月七日駕幸利見臺。望其山遣使審之。山勢如龜頭。上有一竿竹。晝為二。夜合一(一云。山亦晝夜開合如竹)使來奏之。王御感恩寺宿。明日午時。竹合為一。天地振動。風雨晦暗七日。至其月十六日

【現代漢語翻譯】現代漢語譯本西。敀正門。等待宮女出入的人告訴安吉。安吉聽從了。告訴武珍州，安吉已經來到門前了。國王聽到后跑出來，拉著他的手進入宮中，叫出國王的妃子，與安吉一同宴飲。準備的食物多達五十種。這件事傳到了皇帝那裡，皇帝將星浮山（一作星損乎山）下的土地賜給武珍州，讓他作為上守來管理繞木田，禁止人們砍柴採摘。人們不敢靠近那裡。宮廷內外都欽佩羨慕他。山下有田地三十畝，播種三石。這塊田地如果豐收，武珍州也會豐收，否則也會歉收，據說就是這樣。

萬波息笛

第三十一代神文大王，名政明，姓金氏。開耀元年辛巳七月初七即位。爲了先王文武大王在東海邊建立感恩寺（寺中記載說，文武王想要鎮壓倭兵，所以開始建立這座寺廟，但沒有完成就駕崩了，變成了海龍。他的兒子神文王在開耀二年完成了寺廟的建造。在金堂臺階下朝東開了一個洞，這是龍進入寺廟盤旋的地方，也是存放文武王遺詔的地方，被稱為大王巖。寺廟的名字叫感恩寺。後來看到龍顯形的地方，被稱為利見臺）。第二年壬午五月初一（一本書上說是天授元年，是錯誤的），海官波珍餐樸夙清上奏說，東海中有一座小山漂浮過來，朝著感恩寺而來，隨著波浪往來。國王對此感到驚異，命令日官金春質（一作春日）占卜此事。金春質說：『先王現在變成了海龍，鎮護三韓。而且金庾信公是三十三天之一的兒子，現在降生為大臣。兩位聖人同心同德，想要拿出守護城池的寶物。如果陛下前往海邊巡視，一定能得到無價之寶。』國王很高興，在那年七月初七駕臨利見臺，眺望那座山，派遣使者去檢視。山的形狀像**，上面有一根竹子，白天分成兩半，夜晚合為一體（一說，山也像竹子一樣晝夜開合）。使者回來稟報了情況。國王在感恩寺過夜。第二天中午，竹子合為一體，天地震動，風雨昏暗了七天，直到那年七月十六日。

【English Translation】 English version West. At the 敀正 Gate, those waiting for the palace women to enter and exit informed An-gil. An-gil followed their advice. They told Wu-zhen-zhou that An-gil had arrived at the gate. The king, upon hearing this, rushed out, took his hand, and entered the palace. He summoned the king's concubine, and they feasted with An-gil, preparing fifty kinds of dishes. This matter was reported to the emperor, who granted the land under Xing-fu Mountain (also written as Xing-sun-hu Mountain) to Wu-zhen-zhou, appointing him as the upper guardian to manage Rao-mu Field, prohibiting people from cutting firewood and gathering plants. People dared not approach it. Both inside and outside the court admired and envied him. There were thirty mu of fields at the foot of the mountain, sown with three shi of seeds. If this field had a bumper harvest, Wu-zhen-zhou would also have a bumper harvest; otherwise, it would also be a poor harvest, it is said.

The Manpa-sikjeok (Ten Thousand Wave Calming Flute)

The thirty-first King Sinmun (King Sinmun, personal name Jeongmyeong, of the Kim clan), ascended the throne on the seventh day of the seventh month of the Xin-si year of the Kaiyao era. He established the Gamsaeunsa Temple (Gamsaeunsa Temple) on the eastern sea coast for his late father, King Munmu (King Munmu). (Records in the temple state that King Munmu wanted to suppress the Japanese soldiers, so he began to build this temple, but he passed away before it was completed, becoming a sea dragon. His son, King Sinmun, completed the construction of the temple in the second year of the Kaiyao era. He opened a hole facing east under the steps of the Geumdang Hall, which was prepared for the dragon to enter the temple and coil around, and it was also the place to store King Munmu's will, called Daewangam (Great King Rock). The temple was named Gamsaeunsa Temple. Later, the place where the dragon appeared was called Ligyeondae (Beneficial Viewing Terrace)). In the first day of the fifth month of the Ren-wu year of the following year (one book says the first year of Tianshou, which is incorrect), the maritime official Pajinsan Bak Suk-cheong reported that a small mountain was floating in the East Sea, heading towards Gamsaeunsa Temple, moving back and forth with the waves. The king was surprised by this and ordered the day official Kim Chun-jil (also written as Chun-il) to divine the matter. Kim Chun-jil said, 'The late king has now become a sea dragon, protecting the Three Han. Moreover, Duke Kim Yu-sin is one of the sons of the Thirty-three Heavens, now descended as a minister. The two sages are of one mind and one virtue, wanting to bring out the treasure that protects the city. If Your Majesty goes to the sea to inspect, you will surely obtain a priceless treasure.' The king was pleased and, on the seventh day of that month, went to Ligyeondae to view the mountain, sending messengers to investigate it. The shape of the mountain was like **, and there was a bamboo on it, which split into two during the day and merged into one at night (it is said that the mountain also opened and closed like bamboo day and night). The messengers returned and reported the situation. The king stayed overnight at Gamsaeunsa Temple. At noon the next day, the bamboo merged into one, the heavens and the earth shook, and the wind and rain darkened for seven days, until the sixteenth day of that month.

風霽波平。王泛海入其山。有龍奉黑玉帶來獻。迎接共坐。問曰。此山與竹或判或合如何。龍曰。比如一手拍之無聲。二手拍則有聲。此竹之為物。合之然後有聲。聖王以聲理天下之瑞也。王取此竹。作笛吹之。天下和平。今王考為海中大龍。庾信復為天神。二聖同心。出此無價大寶。令我獻之。王驚喜。以五色錦彩金玉酬賽之。敕使斫竹出海時。山與龍忽隱不現。王宿感恩寺。十七日。到祗林寺西溪邊。留駕晝膳。太子理恭(即孝昭大王)守闕。聞此事走馬來賀。徐察奏曰。此玉帶諸窠皆真龍也。王曰。汝何知之。太子曰。摘一窠沉水示之。乃摘左邊第二窠沈溪。即成龍上天。其地成淵。因號龍淵。駕還。以其竹作笛。藏於月城天尊庫。吹此笛則兵退病癒。旱雨雨晴。風定波平。號萬波息笛。稱為國寶。至孝昭大王代天授四年癸巳。因失禮郎生還之異。更封號曰萬萬波波息笛。詳見彼傳。

孝昭王代　　竹旨郎(亦作竹曼亦名智官)

第三十二孝昭王代。竹曼郎之徒有得烏(一雲谷)級干。隸名于風流黃卷。追日仕進。隔旬日不見。郎喚其母。問爾子何在。母曰。幢典牟梁益宣阿干以我子差富山城倉。直馳去。行急未暇告辭于郎。郎曰。汝子若私事適彼。則不須尋訪。今以公事進去。須歸享矣。乃以舌

【現代漢語翻譯】現代漢語譯本：風停了，海面平靜。王泛海進入那座山，有龍獻上黑玉。龍迎接他並一同坐下，問道：『這座山與竹子，有時分離有時結合，這是怎麼回事呢？』龍說：『比如用一隻手拍打沒有聲音，用兩隻手拍打就有聲音。這竹子這種東西，合在一起然後才有聲音。聖明的君王用聲音來治理天下，這是吉祥的徵兆啊。』王取了這竹子，做成笛子吹奏，天下就太平了。如今您的先王成爲了海中的大龍，庾信又成爲了天神，兩位聖人同心協力，拿出這無價的寶貝，讓我獻給您。』王非常驚喜，用五彩錦緞和金玉來酬謝它。命令使者砍伐竹子出海的時候，山和龍忽然隱藏起來不見了。王住在感恩寺。十七日，到達祗林寺西邊的溪邊，停留下來用午餐。太子理恭（即孝昭大王）留守宮闕，聽到這件事跑來祝賀。徐察上奏說：『這玉帶上的各個筍都是真龍啊。』王說：『你怎麼知道的？』太子說：『摘一個筍放到水裡試試。』於是摘了左邊第二個筍放到溪水裡，立刻變成龍昇天而去，那個地方變成深淵，因此叫做龍淵。王駕車返回。用那竹子做成笛子，藏在月城天尊庫。吹奏這笛子，兵亂就會平息，疾病就會痊癒，乾旱就會下雨，雨天就會放晴，風就會停止，海浪就會平靜，所以叫做萬波息笛，被稱為國寶。到了孝昭大王代替天授政的四年癸巳年，因為失禮郎生還的奇異事件，更改封號叫做萬萬波波息笛。詳細情況參見那篇傳記。孝昭王時代竹旨郎（也寫作竹曼，也叫智官）第三十二代孝昭王時代，竹曼郎的門徒中有個叫得烏（一說谷）級乾的人，隸屬於風流黃卷，每天都想著陞官。隔了十幾天不見他。郎呼喚他的母親，問：『你的兒子在哪裡？』母親說：『幢典牟梁益宣阿干派我的兒子去富山城倉當差。他直接跑去了，走得急沒來得及向郎告辭。』郎說：『你的兒子如果是爲了私事去那裡，就不必尋找了。現在因為公事去那裡，一定會回來的。』於是用舌頭...

【English Translation】 English version: The wind ceased, and the sea became calm. King Panhae entered the mountain, and a dragon offered him black jade. The dragon greeted him and sat down with him, asking, 'This mountain and the bamboo, sometimes separated and sometimes combined, what is the meaning of this?' The dragon said, 'For example, clapping with one hand makes no sound, but clapping with two hands makes a sound. This bamboo, when combined, produces sound. The wise king uses sound to govern the world, which is an auspicious sign.' The king took the bamboo, made a flute, and played it, and the world became peaceful. Now, your late king has become a great dragon in the sea, and Yu Shin has become a celestial being. The two sages, with one heart, brought out this priceless treasure and asked me to offer it to you.' The king was overjoyed and rewarded it with colorful brocade, gold, and jade. When he ordered the envoys to cut the bamboo and take it out to sea, the mountain and the dragon suddenly disappeared. The king stayed at Ganeunsa Temple. On the seventeenth day, he arrived at the stream west of Girimsa Temple and stopped for lunch. Crown Prince Yi Gong (i.e., King Hyoso) stayed behind to guard the palace and ran to congratulate him upon hearing this. Seo Chal reported, 'The shoots on this jade belt are all real dragons.' The king said, 'How do you know?' The Crown Prince said, 'Try dipping one shoot in water.' So he dipped the second shoot from the left into the stream, and it immediately transformed into a dragon and ascended to heaven, and that place became a deep pool, hence the name Dragon Pool (Yongyeon). The king returned by carriage. He made a flute from the bamboo and stored it in the Cheonjon Repository of Wolseong. Playing this flute would quell wars, heal illnesses, bring rain in drought, clear the sky after rain, stop the wind, and calm the waves, so it was called Manpasikjeok (Ten Thousand Waves Calming Flute) and was regarded as a national treasure. In the fourth year of King Hyoso's reign, Gye Sa, due to the strange event of the return of the impolite man, the title was changed to Manmanpapasikjeok (Ten Million Waves Calming Flute). See that biography for details. Hyoso King Era: Jukjilang (also written as Jukman, also known as Ji Gwan) In the thirty-second year of King Hyoso's reign, among the followers of Jukmanrang was a person named Deugo (or Gok) Geupgan, who was affiliated with the Hwarang scrolls and was always thinking of getting promoted. After not seeing him for more than ten days, the Rang called his mother and asked, 'Where is your son?' The mother said, 'The chief clerk Muryang Ikseon Agan sent my son to work at the warehouse in Bulsan Fortress. He ran off directly, and he was in a hurry and didn't have time to say goodbye to the Rang.' The Rang said, 'If your son went there for personal matters, there is no need to look for him. Now that he went there for official business, he will definitely return.' Then, with his tongue...

餅一合酒一缸。卒左人(鄉云皆叱知言奴僕也)而行。郎徒百三十七人亦具儀侍從。到富山城。問閽人。得鳥失奚在。人曰。今在益宣田。隨例赴役。郎歸田以所將酒餅饗之。請暇于益宣。將欲偕還。益宣固禁不許。時有使吏侃珍管收推火郡。能節租三十石輸送城中。美郎之重士風味。鄙宣暗塞不通。乃以所領三十石贈益宣助請。猶不許。又以珍節舍知騎馬鞍具貽之。乃許。朝廷花主聞之。遣使取益宣。將洗浴其垢丑。宣逃隱。掠其長子而去。時仲冬極寒之日。浴洗于城內池中。仍合凍死。大王聞之。敕牟梁里人從官者。併合黜遣。更不接公署。不著黑衣。若為僧者。不合入鐘鼓寺中。敕史上侃。珍子孫為枰定戶孫標異之。時園測法師是海東高德。以牟梁里人故不授僧職。初述宗公為朔州都督使。將歸理所。時三韓兵亂。以騎兵三千護送之。行至竹旨嶺。有一居士平理其嶺路。公見之嘆美。居士亦善公之威勢赫甚。相感於心。公赴州理。隔一朔。夢見居士入于房中。室家同夢。驚怪左甚。翌日使人同其居士安否。人曰。居士死有日矣。使來還告其死。與夢同日矣。公曰。殆居士誕于吾家爾。更發卒修葬于嶺上北峰。造石彌勒一軀。安於冢前。妻氏自夢之日有娠。既誕。因名竹旨。壯而出仕。與庾信公為副帥。統三韓。

真德太宗文武神文四代為冢宰。安定厥邦。初得烏谷慕郎而作歌曰。

去隱春皆理米　毛冬居叱沙哭屋尸以憂音　阿冬音乃叱好支賜烏隱　貌史年數就音墮支行齊　目煙回于尸七史伊衣　逢鳥支惡知作乎下是　郎也慕理尸心未　行乎尸道尸　蓬次叱巷中宿尸夜音有叱下是

聖德王

第三十三聖德王。神龍二年丙午。歲禾不登。人民饑甚。丁未正月初一日至七月三十日救民給租。一口一日三升爲式。終事而計三十萬五百碩也　王為太宗大王創奉德寺。設仁王道場。七日大赦。始有侍中職(一本糸孝成王)。

水路夫人

聖德王代。純貞公赴江陵大守(今溟州)行次海汀晝膳。傍有石嶂。如屏臨海。高千丈。上有躑躅花盛開。公之夫人水路見之謂左右曰。折花獻者其誰。從者曰。非人跡所到。皆辭不能傍有老翁牽牸牛而過者。聞夫人言折其花亦作歌詞獻之。其翁不知何許人也。便行二日程。又有臨海亭。晝膳次海龍忽攬夫人入海。公顛倒躄地。計無所出。又有一老人告曰。故人有言。眾口鑠金。今海中傍生。何不畏眾口乎。宜進界內民。作歌唱之。以杖打岸。則可見夫人矣。公從之。龍奉夫人出海獻之。公問夫人海中事。四七寶宮殿。所膳甘滑香潔。非人間煙火。此夫人衣襲異香。非世所

【現代漢語翻譯】現代漢語譯本真德太宗（Jinde Taizong，人名）文武神文四代擔任冢宰（Zhongzai，官名），安定國家。起初得到烏谷慕郎（Wugu Murang，人名）而作歌說：『離開隱居的春天都在治理米糧，毛冬（Mao Dong，時間）居住在沙哭屋尸（Sha Ku Wushi，地點）以憂傷的聲音，阿冬音（A Dongyin，人名）乃是好支賜烏隱（Hao Zhi Ci Wuyin，人名），容貌和年齡都將衰老，行走齊整，眼睛回望于尸七史伊衣（Shi Qi Shi Yiyi，地點），遇到鳥支（Niao Zhi，地點）不知如何是好，郎（Lang，人名）也思慕尸心未（Shi Xinwei，人名），行走在尸道尸（Shi Dao Shi，地點），蓬次叱巷（Peng Ci Chi Xiang，地點）中住宿，夜晚的聲音有叱下是（Chi Xia Shi，地點）。』聖德王（Shengde Wang，人名）第三十三代聖德王，神龍二年丙午年，年成不好，百姓非常飢餓。丁未年正月初一日到七月三十日，救濟百姓，按照每人每天三升的標準發放糧食，最終統計共發放了三十萬五百碩糧食。聖德王為太宗大王（Taizong Dawang，人名）建立奉德寺（Fengde Si，寺廟名），設立仁王道場（Renwang Daocheng，道場名），七天大赦天下。開始設定侍中（Shizhong，官名）這個職位（一本書中記載為孝成王（Xiaocheng Wang，人名））。水路夫人（Shuilu Furen，人名）聖德王時代，純貞公（Chunzheng Gong，人名）前往江陵（Jiangling，地名）擔任大守（Dashou，官名）（現在的溟州（Mingzhou，地名）），行進到海邊時用午餐。旁邊有石壁，像屏障一樣臨近海邊，高千丈。上面有盛開的躑躅花（zhizhu hua，花名）。純貞公的夫人水路夫人看到后對左右的人說：『誰能折下花獻給我？』隨從的人說：『不是人能到達的地方。』都推辭不能。旁邊有一位老翁牽著母牛經過，聽到夫人的話，就折下花，還作歌獻上。那位老翁不知道是什麼地方的人。走了兩天路程，又到了臨海亭（Linhai Ting，亭名），用午餐時，海龍（Hailong，神名）忽然將夫人捲入海中。純貞公驚慌失措，不知如何是好。又有一位老人告訴他說：『古人有話說，眾口鑠金。現在海中的傍生（bangsheng，佛教用語，指水族），難道不怕眾口嗎？應該召集境內百姓，唱歌，用杖敲打岸邊，就能見到夫人了。』純貞公聽從了他的話。海龍捧著夫人從海中出來獻給他。純貞公問夫人海中的事情，『四七寶宮殿（Siqi Bao Gongdian，宮殿名），所吃的食物甘甜滑潤香潔，不是人間煙火。』這位夫人的衣裳帶著奇異的香味，不是世間的。

【English Translation】 English version Jinde Taizong (personal name), serving as Zhongzai (official title) for four generations, stabilized the country. Initially, he obtained Wugu Murang (personal name) and composed a song saying: 'Leaving the secluded spring, all are managing rice grains, Mao Dong (time) resides in Sha Ku Wushi (location) with a sorrowful voice, A Dongyin (personal name) is Hao Zhi Ci Wuyin (personal name), appearance and age will decline, walking neatly, eyes looking back at Shi Qi Shi Yiyi (location), encountering Niao Zhi (location) not knowing what to do, Lang (personal name) also misses Shi Xinwei (personal name), walking on Shi Dao Shi (location), lodging in Peng Ci Chi Xiang (location), the night sounds have Chi Xia Shi (location).' King Shengde (personal name) The thirty-third King Shengde, in the year Bingwu of the Shenlong era, the harvest was poor, and the people were very hungry. From the first day of the first month to the thirtieth day of the seventh month in the year Dingwei, relief was provided to the people, with a standard of three liters of grain per person per day, totaling three hundred and five thousand seok of grain. King Shengde established Bongde Temple (temple name) for Grand King Taizong (personal name) and set up the Renwang Daocheng (Dharma assembly name), granting a general amnesty for seven days. The position of Shizhong (official title) was established (one book records it as King Xiaocheng (personal name)). Lady Shuilu (personal name) During the reign of King Shengde, Chunzheng Gong (personal name) went to Jiangling (place name) to serve as Dashou (official title) (present-day Mingzhou (place name)), and had lunch by the sea while traveling. Beside them was a stone cliff, like a screen facing the sea, thousands of feet high. Azalea flowers (flower name) were in full bloom on top. Lady Shuilu, the wife of Chunzheng Gong, saw them and said to those around her, 'Who can pluck the flowers and offer them to me?' The attendants said, 'It is not a place that people can reach.' They all declined. An old man passing by with a cow heard the lady's words, plucked the flowers, and composed a song to offer them. The old man was unknown from where. After traveling for two days, they arrived at Linhai Pavilion (pavilion name), and while having lunch, a sea dragon (deity name) suddenly took the lady into the sea. Chunzheng Gong was distraught and did not know what to do. An old man told him, 'There is an old saying, many mouths can melt metal. Now, do the aquatic creatures in the sea not fear the many mouths? You should gather the people within the territory, sing songs, and beat the shore with sticks, and you will see the lady.' Chunzheng Gong followed his advice. The sea dragon brought the lady out of the sea and presented her to him. Chunzheng Gong asked the lady about the affairs in the sea, 'The Four Seven Treasure Palaces (palace name), the food served was sweet, smooth, fragrant, and clean, not of human fire.' The lady's clothes carried a strange fragrance, not of this world.

聞。水路姿容絕代。每經過深山大澤。屢被神物掠攬。眾人唱海歌。詞曰。

龜乎龜乎出水路　　掠人婦女罪何極　汝若㥬逆不出獻　　入網捕掠燔之吃

老人獻花歌曰。

紫布巖乎過希執音乎手母牛放教遣　吾肹不喻慚肹伊賜等　花肹折叱可獻乎理音如。

孝成王

開元十年壬戌十月。始筑關門于毛火郡。今毛火村。屬慶州東南境。乃防日本塞垣也。週迴六千七百九十二步五尺。役徒三萬九千二百六十二人。掌員元真角干。開元二十一年癸酉。唐人慾征北犾。請兵新羅。客使六百四人來還國。

景德王　　忠談師　　表訓大德

德經等大王備禮受之。王御國二十四年。五嶽三山神等時或現侍于殿庭。三月三日。王御敀正門樓上。謂左右曰。誰能途中得一員榮服僧來。於是適有一大德。威儀鮮潔。徜徉而行。左右望而引見之。王曰。非吾所謂榮僧也。退之。更有一僧。被衲衣負櫻筒(一作荷簣)從南而來。王喜見之。邀致樓上。視其筒中。盛茶具已。曰。汝為誰耶。僧曰志談。曰。何所歸來。僧曰。僧每重三重九之日。烹茶饗南山三花嶺彌勒世尊。今茲既獻而還矣。王曰。寡人亦一甌茶有分乎。僧乃煎茶獻之。茶之氣味異常。甌中異香郁烈。王曰。朕嘗聞師贊耆婆郎詞腦

【現代漢語翻譯】現代漢語譯本：聽聞。水路（Suro）的姿容絕代。每當經過深山大澤，屢次被神物掠奪。眾人唱海歌，歌詞是：

『龜啊龜啊快出來，交出水路！掠奪他人婦女，罪惡滔天！你若悖逆不獻出，就用網捕撈，燒烤著吃！』

老人獻花歌唱道：

『在紫色的巖石上，放走了牽著母牛的過客。因為我不瞭解，感到慚愧，所以獻上這花。』

孝成王（Hyoseong Wang）：

開元十年壬戌十月，開始在毛火郡（Mao Huo，今毛火村，屬於慶州東南境）修築關門，用來防禦日本。周長六千七百九十二步五尺，役使徒眾三萬九千二百六十二人，掌管官員是元真角干（Wonjin Kakgan）。開元二十一年癸酉，唐朝人想要征討北犾（Bei Yin），請求新羅出兵。唐朝使者六百零四人來后回國。

景德王（Gyeongdeok Wang），忠談師（Chungdam），表訓大德（Pyohun Daedeok）：

德經（Deokgyeong）等大臣以隆重的禮儀接待他們。景德王在位二十四年，五嶽三山的神靈有時會顯現在殿庭。三月三日，景德王登上敀正門樓上，對左右侍從說：『誰能從途中找來一位穿著華麗僧服的僧人？』這時，恰好有一位大德，威儀莊嚴，緩緩走來。侍從看見后引他來見景德王。景德王說：『這不是我所說的榮僧。』讓他退下。又有一位僧人，身穿衲衣，揹著櫻筒（一說荷簣），從南邊走來。景德王很高興見到他，邀請他到樓上。看他的筒中，盛放著茶具。景德王問：『你是什麼人？』僧人回答說：『我是志談（Jidam）。』景德王問：『從哪裡回來？』僧人回答說：『我每逢重三重九之日，都會烹茶供養南山三花嶺的彌勒世尊。今天已經獻過茶回來了。』景德王說：『寡人也能分到一杯茶嗎？』僧人於是煎茶獻上。茶的香氣味道非同尋常，茶杯中異香濃郁。景德王說：『我曾經聽過你讚美耆婆郎（Giba Lang）的詞腦』

【English Translation】 English version: Heard. Suro's (Suro) appearance was peerless. Whenever passing through deep mountains and great swamps, she was repeatedly plundered by divine beings. The people sang a sea song, the lyrics of which were:

'Turtle, turtle, come out and hand over Suro! Plundering other people's women is a heinous crime! If you disobey and do not offer her, we will catch you with nets, roast you, and eat you!'

An old man offered flowers and sang:

'On the purple rock, the passerby leading the cow was released. Because I did not understand, I felt ashamed, so I offer these flowers.'

King Hyoseong (Hyoseong Wang):

In the tenth year of Kaiyuan, the year Renxu, in the tenth month, the construction of the gate began in Mao Huo County (Mao Huo, now Mao Huo Village, belonging to the southeastern territory of Gyeongju), to defend against Japan. The circumference was six thousand seven hundred ninety-two steps and five feet, employing thirty-nine thousand two hundred sixty-two laborers. The official in charge was Wonjin Kakgan (Wonjin Kakgan). In the twenty-first year of Kaiyuan, the year Guiyou, the Tang people wanted to conquer Bei Yin (Bei Yin) and requested troops from Silla. Six hundred and four Tang envoys came and then returned to their country.

King Gyeongdeok (Gyeongdeok Wang), Master Chungdam (Chungdam), Great Master Pyohun (Pyohun Daedeok):

Ministers such as Deokgyeong (Deokgyeong) received them with great ceremony. In the twenty-fourth year of King Gyeongdeok's reign, the gods of the Five Peaks and Three Mountains would sometimes appear in the palace courtyard. On the third day of the third month, King Gyeongdeok ascended the 敀正 gate tower and said to his attendants, 'Who can find a monk wearing splendid monastic robes on the road?' At that moment, a great master, dignified and solemn, was walking slowly. The attendants saw him and led him to King Gyeongdeok. King Gyeongdeok said, 'This is not the splendid monk I meant.' and dismissed him. Then another monk, wearing a patched robe and carrying a cherry-wood container (or a basket), came from the south. King Gyeongdeok was very pleased to see him and invited him to the tower. Looking into his container, it was filled with tea utensils. King Gyeongdeok asked, 'Who are you?' The monk replied, 'I am Jidam (Jidam).' King Gyeongdeok asked, 'Where are you coming from?' The monk replied, 'Every year on the day of the Double Ninth Festival, I brew tea to offer to Maitreya Buddha at Samhwaryeong on Namsan Mountain. Today, I have already offered the tea and am returning.' King Gyeongdeok said, 'Can I also have a cup of tea?' The monk then brewed tea and offered it. The aroma and taste of the tea were extraordinary, and the cup was filled with a unique fragrance. King Gyeongdeok said, 'I have heard you praise Giba Lang (Giba Lang) in your lyrics.'

歌。其意甚高。是其果乎。對曰然。王曰。然則為朕作理安民歌。僧應時。奉敕歌呈之。王佳之。封王師焉。僧再拜固辭不受。安民歌曰。

君隱父也　臣隱愛賜尸母史也　民焉狂尸恨阿孩古為賜尸知民是愛尸知古如　窟理叱大肹生以支所音物生此肹餐惡支治良羅　此地肹舍遣只於冬是去于丁　為尸知國惡支援以　支知右如后句　君如臣多支民隱如　為內尸等焉國惡太平恨音叱如

贊耆婆郎歌曰。

咽嗚爾處米　露曉邪隱月羅理　白雲音逐于浮去隱安支下　沙是八陵隱汀理也中　耆郎矣貌史是史藪邪　逸烏川理叱磧惡希　郎也持以支如賜烏隱心未際叱肹逐內良齊　阿耶　柏史叱枝次高支好　雪是毛冬乃乎尸花判也

王玉莖長八寸無子廢之。封沙梁夫人。后妃滿月夫人謚景垂大后。依忠角干之女也。王一日詔表訓大德曰。朕無祐不獲其嗣。愿大德請于上帝而有之。訓上告于天帝。還來奏云。帝有言。求女即可。男即不宜。王曰。愿轉女成男。訓再上天請之。帝曰。可則可矣。然為男則國殆矣。訓欲下時。帝又召曰。天與人不可亂。今師往來如鄰里。漏泄天機。今後宜更不通。訓來以天語諭之。王曰。國雖殆。得男而為嗣足矣。於是滿月王后生太子。王喜甚。至八歲王崩。太子即位。是為惠恭大

【現代漢語翻譯】現代漢語譯本：歌。其意甚高。是其果乎？（歌的意義非常深刻，這是它的結果嗎？）對曰：然。（回答：是的。）王曰：然則為朕作理安民歌。（王說：既然如此，那麼為我創作一首治理國家安定人民的歌。）僧應時，奉敕歌呈之。（僧人立刻遵照旨意，創作並獻上歌。）王佳之，封王師焉。（國王讚賞他，封他為王師。）僧再拜固辭不受。（僧人再次拜謝，堅決推辭不受。）安民歌曰：『君隱父也，臣隱愛賜尸母史也，民焉狂尸恨阿孩古為賜尸知民是愛尸知古如，窟理叱大肹生以支所音物生此肹餐惡支治良羅，此地肹舍遣只於冬是去于丁，為尸知國惡支援以，支知右如后句，君如臣多支民隱如，為內尸等焉國惡太平恨音叱如。』贊耆婆郎歌曰：『咽嗚爾處米，露曉邪隱月羅理，白雲音逐于浮去隱安支下，沙是八陵隱汀理也中，耆郎矣貌史是史藪邪，逸烏川理叱磧惡希，郎也持以支如賜烏隱心未際叱肹逐內良齊，阿耶，柏史叱枝次高支好，雪是毛冬乃乎尸花判也。』王玉莖長八寸無子廢之。（國王的陽具長八寸卻沒有兒子，因此被廢黜。）封沙梁夫人。（冊封沙梁夫人。）后妃滿月夫人謚景垂大后，依忠角干之女也。（王后滿月夫人，謚號景垂大后，是依忠角乾的女兒。）王一日詔表訓大德曰：朕無祐不獲其嗣，愿大德請于上帝而有之。（國王有一天詔告表訓大德說：我沒有福分，沒有得到繼承人，希望大德向上帝祈求，讓我有後嗣。）訓上告于天帝，還來奏云：帝有言，求女即可，男即不宜。（表訓大德向上天稟告，回來稟奏說：天帝說，求女兒就可以，求兒子就不合適。）王曰：愿轉女成男。（國王說：希望把女兒轉變成兒子。）訓再上天請之。（表訓大德再次上天請求。）帝曰：可則可矣，然為男則國殆矣。（天帝說：可以是可以，但是如果變成兒子，國家就會危險。）訓欲下時，帝又召曰：天與人不可亂，今師往來如鄰里，漏泄天機，今後宜更不通。（表訓大德要下來的時候，天帝又召見他說：天和人不能混淆，現在你往來像鄰居一樣，泄露天機，今後應該不再溝通。）訓來以天語諭之。（表訓大德回來用天帝的話告訴國王。）王曰：國雖殆，得男而為嗣足矣。（國王說：國家即使危險，得到兒子作為繼承人就足夠了。）於是滿月王后生太子。（於是滿月王后生下了太子。）王喜甚，至八歲王崩。（國王非常高興，到太子八歲的時候，國王駕崩。）太子即位，是為惠恭大王。（太子即位，就是惠恭大王。）

【English Translation】 English version: Song. Its meaning is very profound. Is this its result? Answer: Yes. The king said: If so, then compose a song for me to govern the country and pacify the people. The monk immediately obeyed the order and presented the song. The king praised him and appointed him as the royal teacher. The monk bowed again and firmly declined the position. The song for pacifying the people goes: 'The ruler is like a father, the ministers are like loving and caring mothers, the people are like foolish children who know that they are loved by their parents, the great valley produces all kinds of things, this valley feeds and governs the people well, this land is abandoned only in winter and returns in spring, to know the evil of the country, support it, know the right like the following sentence, the ruler is like many ministers, the people are like, for the sake of internal affairs, the country is peaceful.' Song praising Jiva Rang: 'Swallowing and moaning, the dew shines on the moon, white clouds follow and float away under the branch, sand is in the middle of the eight tombs, Jiva Rang's appearance is like a forest, the wild crow river is like a desert, the man holds it and gives it like a crow's heart without end, following the good, ah, the cypress branch is high and good, snow is like winter hair, the flower is judged.' The king's jade stalk was eight inches long but he had no son, so he was deposed. (玉莖: euphemism for penis) He appointed Lady Saryang. Queen Consort Manyue (滿月夫人), posthumously named Grand Empress Dowager Gyeongsu (景垂大后), was the daughter of Ichung Kakgan (依忠角干). One day, the king issued an edict to Great Master Pyohun (表訓大德), saying: 'I am without blessings and have not obtained an heir. I wish for the Great Master to pray to the Supreme God to grant me one.' Pyohun reported to the Heavenly Emperor and returned to report: 'The Emperor said, seeking a daughter is permissible, but a son is not suitable.' The king said: 'I wish to transform a daughter into a son.' Pyohun again ascended to Heaven to request this. The Emperor said: 'It is permissible, but if it becomes a son, the country will be in danger.' As Pyohun was about to descend, the Emperor summoned him again, saying: 'Heaven and man must not be confused. Now the master comes and goes like a neighbor, leaking heavenly secrets. From now on, it is better not to communicate.' Pyohun returned and conveyed the Heavenly Emperor's words. The king said: 'Even if the country is in danger, it is enough to have a son as an heir.' Thereupon, Queen Consort Manyue gave birth to a crown prince. The king was overjoyed. When the crown prince was eight years old, the king passed away. The crown prince ascended the throne, becoming King Hyegong (惠恭大王).

王。幼沖故大后臨朝。政條不理。盜賊蜂起。不遑備禦。訓師之說驗矣。小帝既女為男故。自期晬至於登位。常為婦女之戲。好佩錦囊。與道流為戲。故國有大亂。修為宣德與金良相所弒。自表訓后。聖人不生於新羅云。

惠恭王

大曆之初。康州官署大堂之東。地漸陷成池(一本大寺東小池)從十三尺。橫七尺。忽有鯉魚五六。相繼而漸大。淵亦隨大。至二年丁未。又天狗墜于東樓南。頭如甕。尾三尺許。色如烈火。天地亦振。又是年。今浦縣稻田五頃中皆米顆成穗。是年七月。北宮庭中先有二星墜地。又一星墜。三星皆沒入地。先時宮北廁圊中二莖蓮生。又奉聖寺田中生蓮。虎入禁城中。追覓失之。角干大恭家梨木上雀集無數。據安國兵法下捲雲。天下兵大亂。於是大赦修省。七月三日。大恭角干賊起。王都及五道州郡並九十六角干相戰大亂。大恭角幹家亡。輸其家資寶帛于王宮。新城長倉火燒。逆黨之寶谷在沙梁牟梁等里中者。亦輸入王宮。亂彌三朔乃息。被賞者頗多。誅死者無算也。表訓之言國殆是也。

元聖大王

伊餐金周元初為上宰。王為角干居二宰。夢脫幞頭著素笠。把十二絃琴入于天官寺井中。覺而使人佔之。曰。脫幞頭者失職之兆。把琴者著枷之兆。入井入獄之兆。王聞

【現代漢語翻譯】現代漢語譯本：王。（指景文王）幼年時，因為大后（可能指王太后）臨朝聽政，政治綱紀混亂，盜賊四處蜂擁而起，沒有空閑時間來防備抵禦，當初訓師的預言應驗了。小帝（指惠恭王）因為是女扮男裝的緣故，從滿週歲到登基，常常玩婦女的遊戲，喜歡佩戴錦囊，與道士們嬉戲，所以國家有大亂。最終被修為（人名）、宣德（人名）和金良相（人名）所弒殺。自從表訓（人名）之後，聖人沒有在新羅（Silla，古代朝鮮國家名）出現啊。

惠恭王

大曆（唐代年號）初年，康州（Gangju，古代地名）官署大堂的東邊，地面逐漸塌陷形成池塘（一本書中說是大寺東邊的小池塘），深十三尺，寬七尺。忽然有五六條鯉魚，相繼出現並且逐漸長大，池塘也隨著變大。到二年丁未年，又有天狗（流星）墜落在東樓南邊，頭像甕一樣大，尾巴大約三尺長，顏色像烈火，天地也震動。又是這一年，今浦縣（Geumpo-hyeon，古代地名）稻田五頃中，所有的稻米都結成了穀穗。這年七月，北宮庭院中先有兩顆星星墜落到地上，又有一顆星星墜落，三顆星都沉入地下。先前，宮北廁所中生出兩莖蓮花。又有奉聖寺（Bongseongsa Temple，寺廟名）的田地裡也生出蓮花。老虎進入禁城中，追尋卻失去了軌跡。角干（Gakgan，新羅官位名）大恭（Daegong，人名）家的梨樹上聚集了無數的麻雀。根據安國兵法（Anguk Military Strategy，兵法書名）下卷記載，天下將有大的兵亂。於是大赦天下，進行反省。七月三日，角干大恭（Daegong，人名）發動叛亂。王都以及五道州郡的九十六位角干（Gakgan，新羅官位名）互相爭戰，發生大亂。角干大恭（Daegong，人名）家破亡，將其家資寶物進獻給王宮。新城（Sinseong，地名）長倉發生火災。叛黨在沙梁（Saryang，地名）、牟梁（Muryang，地名）等里中的寶谷，也被運入王宮。叛亂持續了三個月才平息。被賞賜的人很多，被誅殺的人也數不清。表訓（人名）所說的話，國家大概要衰敗了啊。

元聖大王

伊餐（Ichan，新羅官位名）金周元（Kim Juwon，人名）最初擔任上宰（Sangdae，官職名）。元聖大王（King Wonseong）擔任角干（Gakgan，新羅官位名），位居二宰。夢見自己脫掉幞頭（一種帽子），戴上白色的斗笠，拿著十二絃琴進入天官寺（Cheongwansa Temple，寺廟名）的井中。醒來后讓人占卜，占卜的人說：『脫掉幞頭是失職的徵兆，拿著琴是戴枷鎖的徵兆，進入井中是入獄的徵兆。』元聖大王（King Wonseong）聽了之後

【English Translation】 English version: King. (Referring to King Gyeongmun) In his youth, because the Grand Dowager (possibly referring to the Queen Dowager) held court and listened to politics, the political discipline was chaotic, and bandits swarmed everywhere, leaving no time to prepare for defense. The prediction of Instructor (Hunsa, person's name) was fulfilled. The Little Emperor (referring to King Hyegong) was dressed as a male since he was a girl, so from his first birthday to his enthronement, he often played women's games, liked to wear brocade pouches, and played with Taoists, so the country had great chaos. He was eventually murdered by Su Xiu (Xiuwei, person's name), Xuan De (person's name), and Kim Ryang-sang (Kim Ryangsang, person's name). Since Pyo Hun (Pyohun, person's name), no saints have appeared in Silla (Silla, ancient Korean kingdom).

King Hyegong

In the early years of Dali (Tang Dynasty era name), east of the main hall of the government office in Gangju (Gangju, ancient place name), the ground gradually collapsed to form a pond (one book says it was a small pond east of Daesa Temple), thirteen feet deep and seven feet wide. Suddenly, five or six carp appeared, one after another, and gradually grew larger, and the pond also grew larger. In the second year, Dingwei, a Tiangou (meteor) fell south of the east building, its head as big as a jar, its tail about three feet long, its color like raging fire, and the earth and sky also shook. Also in this year, in Geumpo-hyeon (Geumpo-hyeon, ancient place name), five qing of rice paddies all produced rice grains that formed ears of rice. In July of this year, two stars first fell to the ground in the north palace courtyard, and then another star fell. All three stars sank into the ground. Previously, two lotus stems grew in the toilet north of the palace. Also, lotus flowers grew in the fields of Bongseongsa Temple (Bongseongsa Temple, temple name). A tiger entered the forbidden city, but was lost after being pursued. Countless sparrows gathered on the pear tree of Gakgan (Gakgan, Silla official rank) Daegong's (Daegong, person's name) house. According to the lower volume of Anguk Military Strategy (Anguk Military Strategy, military strategy book name), there will be great chaos in the world. Therefore, a general amnesty was issued and self-reflection was carried out. On July 3rd, Gakgan (Gakgan, Silla official rank) Daegong (Daegong, person's name) started a rebellion. The royal capital and the ninety-six Gakgan (Gakgan, Silla official rank) of the five provinces and counties fought each other in great chaos. Gakgan (Gakgan, Silla official rank) Daegong's (Daegong, person's name) family was destroyed, and their family assets and treasures were presented to the royal palace. A fire broke out in the long warehouse of Sinseong (Sinseong, place name). The rebel party's treasure grains in Saryang (Saryang, place name), Muryang (Muryang, place name), and other villages were also transported to the royal palace. The rebellion lasted for three months before it subsided. Many people were rewarded, and countless people were executed. The words of Pyo Hun (Pyohun, person's name) were that the country was probably going to decline.

King Wonseong

Ichan (Ichan, Silla official rank) Kim Juwon (Kim Juwon, person's name) initially served as Sangdae (Sangdae, official title). King Wonseong (King Wonseong) served as Gakgan (Gakgan, Silla official rank), ranking second among the ministers. He dreamed of taking off his Bokdu (a type of hat), putting on a white bamboo hat, and entering the well of Cheongwansa Temple (Cheongwansa Temple, temple name) with a twelve-stringed zither. When he woke up, he asked someone to tell his fortune. The fortune teller said: 'Taking off the Bokdu is a sign of losing your job, holding the zither is a sign of wearing shackles, and entering the well is a sign of going to jail.' After hearing this, King Wonseong (King Wonseong)

之甚患。杜門不出。於時阿餐餘三或本余山來通謁。王辭以疾不出。再通曰。愿得一見。王諾之。阿餐曰。公所忌何事。王具說占夢之由。阿餐興拜曰。此乃吉祥之夢。公若登大位而不遺我。則為公解之。王乃辟禁左右而請解之。曰。脫幞頭者。人無居上也。著素笠者。冕旒之兆也。把十二絃琴者。十二孫傳世之兆也。入天官井。入宮禁之瑞也。王曰。上有周元。何居上位。阿餐曰。請密祀北川神可矣。從之。未幾宣德王崩。國人慾奉周元為王。將迎入宮。家在川北。忽川漲不得渡。王先入宮即位。上宰之徒眾皆來附之。拜賀新登之主。是為元聖大王。諱敬信金武。蓋厚夢之應也。周元退居溟州。王既登極。時余山已卒矣。召其子孫賜爵。王之孫有五人。惠忠太子。憲平太子。禮英匝干。大龍夫人。小龍夫人等也。大王誠知窮達之變。故有身空詞腦歌(歌亡未詳)王之考大角干孝讓傳祖宗萬波息笛。乃傳於王。王得之。故厚荷天恩。其德遠輝。貞元二年丙寅十月十一日。日本王文慶(按日本帝紀第五十五年文德王疑是也。余無文慶。或本云是王太子)舉兵欲伐新羅。聞新羅有萬波息笛退兵。以金五十兩遣使請其笛。王謂使曰。朕聞上世真平王代有之耳。今不知所在。明年七月七日。更遣使以金一千兩請之曰。寡人愿得

【現代漢語翻譯】現代漢語譯本：深感憂慮，閉門不出。當時，阿餐餘三（官名，具體含義未知）或許是本余山（地名，具體含義未知）的人前來拜見。國王以生病為由拒絕見面。阿餐再次請求說：『希望能見您一面。』國王答應了他。阿餐說：『您所顧忌的是什麼事？』國王詳細說了占夢的緣由。阿餐起身拜賀說：『這乃是吉祥的夢。您如果登上王位而不忘記我，我就為您解夢。』國王於是屏退左右，請他解夢。阿餐說：『脫掉幞頭（一種帽子）意味著人上無人。戴著素笠（一種帽子）意味著將要戴上冕旒（帝王的帽子）。拿著十二絃琴意味著子孫將有十二代傳世。進入天官井（具體含義未知）意味著進入宮禁，是吉祥的徵兆。』國王說：『上面還有周元（人名），我怎麼能居於上位呢？』阿餐說：『請秘密祭祀北川神（神名，具體含義未知）就可以了。』國王聽從了他。不久，宣德王（王名）駕崩。國人想要擁立周元為王，準備迎接他入宮。周元的家在川北，忽然河水上漲無法渡過。國王先進入宮中即位。上宰（官名）的黨羽都來歸附他，拜賀新登基的君主。這就是元聖大王（王名），諱敬信金武（名諱）。這正是美夢的應驗。周元退居溟州（地名）。國王即位后，當時余山已經去世了，國王召見他的子孫並賜予爵位。國王的孫子有五人：惠忠太子（頭銜），憲平太子（頭銜），禮英匝干（頭銜），大龍夫人（頭銜），小龍夫人（頭銜）等。大王確實深知窮困與顯達的變化，所以有身空詞腦歌（歌名，已失傳）。國王的父親大角干孝讓（頭銜，人名）傳下了祖宗的萬波息笛（笛名，具有神奇力量），然後傳給了國王。國王得到了它，所以深受上天的恩澤，他的德行遠播。貞元二年丙寅十月十一日，日本國王文慶（根據日本帝紀第五十五年文德王，懷疑就是他。其餘地方沒有文慶的記載。或許有版本說是王太子）發兵想要攻打新羅（國名）。聽說新羅有萬波息笛就退兵了。用五十兩黃金派遣使者請求得到這支笛子。國王對使者說：『我聽說上古真平王（王名）時代有這支笛子。現在不知道在哪裡。』第二年七月七日，再次派遣使者用一千兩黃金請求得到這支笛子，說：『寡人希望得到』

【English Translation】 English version: was deeply worried and stayed behind closed doors. At that time, A-chan Yu-sam (title, specific meaning unknown), perhaps from Bon Yu-san (place name, specific meaning unknown), came to visit. The king declined to meet, citing illness. A-chan requested again, saying, 'I wish to see you once.' The king agreed. A-chan said, 'What is it that you are concerned about?' The king explained in detail the reason for the dream interpretation. A-chan rose and bowed, saying, 'This is an auspicious dream. If you ascend to the throne and do not forget me, I will interpret it for you.' The king then dismissed those around him and asked him to interpret the dream. A-chan said, 'Taking off the bokdu (a type of hat) means that there is no one above you. Wearing a so-rip (a type of hat) signifies the omen of wearing the myeollyu (the emperor's hat). Holding a twelve-stringed zither signifies that your descendants will inherit the throne for twelve generations. Entering the Cheongwan well (specific meaning unknown) signifies entering the palace, which is an auspicious sign.' The king said, 'Above me, there is Ju-won (person's name), how can I be in a higher position?' A-chan said, 'Please secretly worship the god of Bukcheon (name of a god, specific meaning unknown), and it will be fine.' The king followed his advice. Soon after, King Seondeok (name of a king) passed away. The people wanted to enthrone Ju-won as king and prepared to welcome him into the palace. Ju-won's home was in Bukcheon, but suddenly the river rose and he could not cross. The king entered the palace and ascended the throne first. The followers of Sangjae (title) all came to him, congratulating the newly enthroned monarch. This was King Wonseong (name of a king), whose taboo name was Gyeongsin Gimmu (personal name). This was indeed the fulfillment of the auspicious dream. Ju-won retreated to Myeongju (place name). After the king ascended the throne, Yu-sam had already passed away. The king summoned his descendants and bestowed titles upon them. The king had five grandchildren: Crown Prince Hyechung (title), Crown Prince Heonpyeong (title), Ye-yeong Japgan (title), Grand Lady Yong (title), Little Lady Yong (title), etc. The Great King truly understood the changes between poverty and prosperity, so there is the song 'Singing of the Empty Body' (song title, lost). The king's father, Daegakgan Hyorang (title, person's name), passed down the ancestral Manpasikjeok (flute name, possessing magical powers), and then passed it on to the king. The king obtained it, so he received great favor from heaven, and his virtue spread far and wide. On the eleventh day of the tenth month of the year Byeong-in in the second year of Jeongwon, King Munqing of Japan (according to the Japanese Imperial Records, the 55th year is King Mundeok, suspected to be him. There are no records of Munqing elsewhere. Perhaps some versions say he was the crown prince) raised troops to attack Silla (name of a country). Upon hearing that Silla had the Manpasikjeok, he withdrew his troops. He sent an envoy with fifty taels of gold to request the flute. The king said to the envoy, 'I have heard that the flute existed in the time of King Jinpyeong (name of a king) in ancient times. I do not know where it is now.' On the seventh day of the seventh month of the following year, he sent an envoy again with one thousand taels of gold to request the flute, saying, 'I wish to obtain'

見神物而還之矣。王亦辭以前對。以銀三千兩賜其使。還金而不受。八月使還。藏其笛于內黃殿。王即位十一年乙亥。唐使來京。留一朔而還。后一日有二女進內庭。奏曰。妾等乃東池青池(青池即東泉寺之泉也。寺記云。泉乃東海龍往來聽法之地。寺乃真平王所造。五百聖眾。五層塔。並納田民焉)二龍之妻也。唐使將河西國二人而來。咒我夫二龍及芬皇寺井等三龍。變為小魚。筒貯而歸。愿陛下敕二人。留我夫等。護國龍也。王追至河陽館。親賜享宴。敕河西人曰。爾輩何得取我三龍至此。若不以實告。必加極刑。於是出三魚獻之。使放於三處。各涌水丈餘。喜躍而逝。唐人服王之明聖。王一日請皇龍寺(注或本雲華嚴寺又金剛寺香蓋以寺名經名光混之也)釋智海入內。稱華嚴經五旬。沙彌妙正每洗缽于金光井(因大賢法師得名)邊。有一黿浮沉井中。沙彌每以殘食饋而為戲。席將罷。沙彌謂黿曰。吾德汝日久。何以報之。隔數日。黿吐一小珠。如欲贈遺。沙彌得其珠繫於帶端。自後大王見沙彌愛重。邀致內殿。不離左右。時有一匝干奉使于唐。亦愛沙彌。請與俱行。王許之。同入于唐。唐帝亦見沙彌而寵愛。承相左右莫不尊信。有一相士奏曰。審此沙彌。無一吉相。得人信敬。必有所持異物。使人撿看。得帶端

【現代漢語翻譯】見到了神物並歸還了它。國王也用之前的說辭迴應。用三千兩白銀賞賜了使者。使者歸還了金子但沒有接受。八月，使者回國。國王將玉笛藏在內黃殿。景德王即位十一年乙亥年，唐朝使者來到京城，停留了一個月就回去了。後來有一天，有兩個女子進入內庭，稟告說：『我們是東池（Dongchi）青池（Cheongchi，青池就是東泉寺（Dongcheon Temple）的泉水。寺廟的記載說，泉水是東海龍往來聽法的地方。寺廟是真平王（Jinpyeong of Silla）建造的，有五百位聖眾，五層塔，並納入田地和人民。），二龍的妻子。唐朝使者將河西國（Hexi）的兩個人帶來，用咒語將我們的丈夫二龍和芬皇寺（Bunhwang Temple）井等三條龍，變成了小魚，裝在筒裡帶回去了。希望陛下命令這兩人留下我們的丈夫們，他們是護國之龍啊。』國王追到河陽館（Hayang Pavilion），親自設宴款待，命令河西人說：『你們怎麼能把我的三條龍帶到這裡？如果不老實交代，必定嚴懲。』於是他們拿出三條魚獻上。國王讓人將魚放回三個地方，每個地方都涌起一丈多高的水，魚兒歡快地遊走了。唐朝人佩服國王的英明神武。國王有一天請皇龍寺（Hwangnyong Temple，註釋說有的版本寫的是華嚴寺（Hwaeom Temple）或金剛寺（Geumgang Temple），香蓋寺（Hyanggae Temple）因為寺名和經名而混淆了）的釋智海（Seok Jihye）法師入宮，誦讀《華嚴經》五旬。沙彌（Sramanera，小和尚）妙正（Myojeong）每次在金光井（Geumgwang Well，因大賢法師（Dahyeon）得名）邊洗缽時，都有一隻黿在井中浮沉。沙彌每次都用殘羹剩飯餵它，並以此為樂。法會快結束時，沙彌對黿說：『我照顧你很久了，你打算怎麼報答我呢？』過了幾天，黿吐出一顆小珠子，好像要贈送給他。沙彌得到珠子后，將它繫在腰帶上。自那以後，大王見到沙彌就非常喜愛，邀請他到內殿，不讓他離開左右。當時有一位匝干（Japkan，官名）奉命出使唐朝，也很喜歡沙彌，請求與他一同前往。國王答應了。他們一同進入唐朝。唐朝皇帝見到沙彌也很寵愛他，丞相左右沒有不尊重信任他的。有一位相士奏告說：『仔細觀察這個沙彌，沒有一點吉相。他能得到人們的信任和尊敬，必定是身上帶有異物。』於是讓人檢查，發現了腰帶末端的珠子。

【English Translation】 He saw the divine object and returned it. The king also responded with his previous statement. He bestowed three thousand taels of silver upon the envoy. The envoy returned the gold and did not accept it. In August, the envoy returned to his country. The king hid the jade flute in the Naehwang Hall. In the eleventh year of King Gyeongdeok's reign, the year Eulhae, a Tang envoy came to the capital and stayed for a month before returning. Later, one day, two women entered the inner court and reported: 'We are the wives of the two dragons of Dongchi (East Pond) and Cheongchi (Blue Pond, which is the spring of Dongcheon Temple. Temple records say that the spring is where the Dragon of the East Sea comes and goes to listen to the Dharma. The temple was built by King Jinpyeong of Silla, with five hundred holy monks, a five-story pagoda, and incorporated fields and people). The Tang envoy brought two people from Hexi (west of the river) and used spells to transform our husbands, the two dragons, and the three dragons of Bunhwang Temple well, into small fish, which they put in tubes and took back. We hope Your Majesty will order these two people to leave our husbands here, as they are dragons that protect the country.' The king pursued them to Hayang Pavilion, personally hosted a banquet, and ordered the people from Hexi: 'How could you take my three dragons here? If you do not tell the truth, you will be severely punished.' Thereupon, they presented the three fish. The king had the fish released in three places, and in each place, water surged up more than ten feet, and the fish joyfully swam away. The Tang people admired the king's wisdom and holiness. One day, the king invited the monk Jihye (Wisdom Sea) of Hwangnyong Temple (annotations say some versions write Hwaeom Temple or Geumgang Temple, Hyanggae Temple is confused because of the temple name and sutra name) into the palace to recite the Avatamsaka Sutra for fifty days. The Sramanera (novice monk) Myojeong (Wonderful Righteousness) always washed his bowl by the Geumgwang Well (Golden Light Well, named after the monk Dahyeon (Great Wise)). There was a turtle floating in the well. The Sramanera always fed it leftovers and made it a game. As the session was about to end, the Sramanera said to the turtle: 'I have taken care of you for a long time, how will you repay me?' A few days later, the turtle spat out a small pearl, as if to give it as a gift. The Sramanera obtained the pearl and tied it to the end of his belt. From then on, the Great King saw the Sramanera and loved him very much, inviting him to the inner palace and not letting him leave his side. At that time, there was a Japgan (official title) on a mission to Tang, who also loved the Sramanera and asked to go with him. The king agreed. They entered Tang together. The Tang Emperor also saw the Sramanera and favored him, and all the ministers around him respected and trusted him. A physiognomist reported: 'Upon careful observation of this Sramanera, he has no auspicious signs. His ability to gain people's trust and respect must be due to a strange object he carries.' So they had him checked and found the pearl at the end of his belt.

小珠。帝曰。朕有如意珠四枚。前年失一個。今見此珠。乃吾所失也。帝問沙彌。沙彌具陳其事。帝內失珠之日。與沙彌得珠同日。帝留其珠而遣之。後人無愛信此沙彌者。王之陵在吐含岳西洞鵠寺(今崇禪寺)有崔致遠撰碑。又創報恩寺。又望德樓　追封祖訓入匝干為興平大王。曾祖義官匝干為神英大王。高祖法宣大阿干為玄聖大王。玄聖大王。玄聖之考即摩叱次匝干。

早雪

第四十哀莊王。末年戊子。八月十五日有雪　第四十一憲德王。元和十三年戊戌。三月十四日大雪(一本作丙寅。誤矣。元和盡十五。無丙寅)。

第四十六文聖王。己未五月十九日大雪。八月一日。天地晦暗。

興德王　　鸚鵡

第四十二興德大王。寶曆二年丙午即位。未幾有人奉使于唐。將鸚鵡一雙而至。不久雌死。而孤雄哀鳴不已。王使人掛鏡於前。鳥見鏡中影。擬其得偶。乃啅其鏡而知其影。乃哀鳴而死。王作歌云。未詳。

神武大王　　閻長　　弓巴

第四十五神武大王潛邸時。謂俠土弓巴曰。我有不同天之仇。汝能為我除之。獲居大位。則娶爾女為妃。弓巴許之。協心同力。舉兵犯京師。能成其事。既篡位。欲以巴之女為妃。群臣極諫曰巴側微。上以其女為妃。則不可。王從之。時

【現代漢語翻譯】現代漢語譯本小珠：國王說：『我曾有四顆如意珠，前年丟失了一顆。今天見到的這顆珠子，就是我丟失的那顆。』國王問沙彌（小和尚），沙彌詳細地陳述了得到珠子的經過。國王回憶自己丟失珠子的日子，與沙彌得到珠子的日子是同一天。國王留下那顆珠子，然後遣走了沙彌。後來沒有人相信和喜愛這個沙彌。國王的陵墓在吐含岳西邊的洞鵠寺（現在的崇禪寺），有崔致遠撰寫的碑文。又建立了報恩寺，還有望德樓。追封祖訓入匝干為興平大王，曾祖義官匝干為神英大王，高祖法宣大阿干為玄聖大王。玄聖大王的父親是摩叱次匝干。

早雪：

第四十代哀莊王，末年戊子年八月十五日下了雪。第四十一代憲德王，元和十三年戊戌年三月十四日下了大雪（有一版本寫作丙寅年，是錯誤的。元和年號最多到十五年，沒有丙寅年）。

第四十六代文聖王，己未年五月十九日下了大雪。八月一日，天地昏暗。

興德王：鸚鵡

第四十二代興德大王，寶曆二年丙午年即位。不久，有人出使唐朝，帶回一對鸚鵡。不久，雌鸚鵡死了，只剩下雄鸚鵡哀鳴不已。國王讓人在雄鸚鵡面前掛了一面鏡子。鸚鵡看到鏡中的影子，以為找到了伴侶，就去啄鏡子，發現只是自己的影子，於是哀鳴而死。國王作了一首歌，內容不詳。

神武大王：閻長，弓巴

第四十五代神武大王還是潛邸的時候，對俠士弓巴說：『我有不共戴天的仇恨，你如果能為我除掉仇人，我獲得王位，就娶你的女兒為妃。』弓巴答應了。他們同心協力，起兵攻打京師，最終成功。篡位后，神武大王想要娶弓巴的女兒為妃，群臣極力勸諫說弓巴出身卑微，如果讓他的女兒做妃子，是不可以的。國王聽從了群臣的意見。

【English Translation】 English version Small Pearl: The king said, 'I had four wish-fulfilling pearls, and I lost one the year before last. The pearl I see today is the one I lost.' The king asked the Shami (young monk), and the Shami explained in detail how he obtained the pearl. The king recalled that the day he lost the pearl was the same day the Shami found it. The king kept the pearl and sent the Shami away. Later, no one trusted or liked this Shami. The king's tomb is located at Dongguk Temple (now Chongseon Temple) west of Toham Mountain, and there is a stele written by Choi Chi-won. He also founded Boeun Temple and Wangdeok Pavilion. He posthumously honored Joxun Ipgan as King Heungpyeong, great-grandfather Ui-gwan Ipgan as King Sinyeong, and great-great-grandfather Beopseon Agan as King Hyeonseong. King Hyeonseong's father was Machi Cha Ipgan.

Early Snow:

In the last year of the 40th King Ae-jang, on the 15th day of the eighth month of the year Mu-ja, it snowed. In the 13th year of Yuanhe, the 41st King Heon-deok, on the 14th day of the third month of the year Mu-sul, it snowed heavily (one version says Byeong-in, which is incorrect. The Yuanhe era only lasted 15 years, so there was no Byeong-in year).

In the 19th day of the fifth month of the year Gi-mi, the 46th King Munseong, it snowed heavily. On the first day of the eighth month, the sky and earth were dark.

King Heungdeok: Parrot

In the second year of Baoli, the 42nd King Heungdeok ascended the throne. Soon after, someone was sent as an envoy to Tang and brought back a pair of parrots. Before long, the female died, and the lone male mourned incessantly. The king had a mirror hung in front of the male parrot. The bird saw its reflection in the mirror and thought it had found a mate, so it pecked at the mirror and realized it was just its reflection, and then it mourned and died. The king wrote a song, but the details are unknown.

Great King Sinmu: Yeom Jang, Gung Ba

When the 45th Great King Sinmu was still in his pre-ascension residence, he said to the chivalrous Gung Ba, 'I have an irreconcilable hatred. If you can eliminate my enemy for me, and I obtain the throne, I will marry your daughter as my queen.' Gung Ba agreed. They worked together and raised troops to attack the capital, and they succeeded. After usurping the throne, Great King Sinmu wanted to marry Gung Ba's daughter as his queen, but the officials strongly advised against it, saying that Gung Ba's origins were humble, and it would be inappropriate for his daughter to become queen. The king listened to the officials.

巴在清海鎮為軍戍。怨王之違言欲謀亂。時將軍閻長聞之奏曰。巴將為不忠。小臣請除之。王喜許之。閻長承旨歸清海鎮。見謁者通曰。仆有小怨於國君。欲投明公以全身命。巴聞之大怒曰。爾輩諫于王而廢我女。胡顧見我乎。長復通曰。是百官之所諫。我不預謀。明公無嫌也。巴聞之引入廳事。謂曰。卿以何事來此。長曰。有忤于王。欲投幕下以免害爾。巴曰幸矣。置酒歡甚。長取巴之長劍斬之。麾下軍士驚懾皆伏地。長引至京師。覆命曰。已斬弓巴矣。上喜賞之。賜爵阿干。

四十八景文大王

王諱膺廉。年十八為國仙。至於弱冠。憲安大王召郎。宴于殿中。問曰。郎為國仙優遊四方。見何異事。郎曰。臣見有美行者三。王曰。請聞其說。郎曰。有人為人上者。而撝謙坐於人下。其一也。有人豪富而衣儉易。其二也。有人本貴勢而不用其威者。三也。王聞其言而知其賢。不覺墮淚而謂曰。朕有二女。請以奉巾櫛。郎避席而拜之。稽首而退。告于父母。父母驚喜。會其子弟議曰。王之上公主貌甚寒寢。第二公主甚美。娶之幸矣。郎之徒上首范教師者聞之。至於家問郎曰。大王欲以公主妻公。信乎。郎曰然。曰奚娶。郎曰。二親命我宜弟師曰。郎若娶弟則予必死於郎之面前。娶其兄則必有三美。誡之哉。

【現代漢語翻譯】現代漢語譯本弓巴（人名）在清海鎮擔任戍守軍隊的將領。他怨恨國王違背諾言，想要謀反。當時將軍閻長（人名）聽說了這件事，上奏說：『弓巴將要做出不忠之事。小臣請求除掉他。』國王高興地答應了。閻長接受旨意回到清海鎮，派謁者通報說：『我因為對國君有些小怨恨，想要投靠您來保全性命。』弓巴聽了大怒說：『你們這些人向國王進諫而廢除了我的女兒，怎麼好意思來見我呢？』閻長再次通報說：『這是百官共同進諫的結果，我沒有參與謀劃。您不要懷疑我。』弓巴聽了，將他引入廳堂，問道：『你因為什麼事來到這裡？』閻長說：『我得罪了國王，想要投靠您的門下以避免災禍。』弓巴說：『太好了。』於是擺設酒宴，非常高興。閻長拿起弓巴的長劍，將他斬殺。弓巴的部下軍士驚恐害怕，都趴在地上。閻長率軍回到京師，稟報說：『已經斬殺了弓巴。』國王很高興，賞賜了他，授予阿乾的爵位。

四十八景文大王

國王名叫膺廉（人名）。十八歲時擔任國仙（官名）。到了成年，憲安大王（人名）召見他，在殿中設宴。問道：『你擔任國仙，遊歷四方，見過什麼奇異的事情？』膺廉回答說：『我見到有美好的德行的人有三種。』國王說：『請說說你的見聞。』膺廉說：『有人身為上位者，卻謙虛地坐在下位，這是第一種。有人非常富有卻穿著簡樸，這是第二種。有人本來有權勢卻不使用他的威勢，這是第三種。』國王聽了他的話，知道他很賢能，不禁流下眼淚，對他說：『我有兩個女兒，請允許我把她們奉獻給你來侍奉你。』膺廉離開座位，拜謝，磕頭後退下，告訴了他的父母。父母驚喜，召集他們的子弟商議說：『國王的大公主容貌很醜陋，第二公主非常美麗。娶了她就太幸運了。』膺廉的弟子，為首的范教師（人名）聽說了這件事，來到他家問膺廉說：『大王想要把公主嫁給你，是真的嗎？』膺廉說是真的。范教師問：『你打算娶哪一個？』膺廉說：『我的父母命令我應該娶妹妹。』范教師說：『你如果娶妹妹，我一定會死在你的面前。娶姐姐一定會有三種美德，你要記住我的話啊。』

【English Translation】 English version Gung Ba (person's name) was stationed as a military commander in Cheonghae-jin. He resented the king's broken promise and plotted a rebellion. At that time, General Yeom Jang (person's name) heard of this and reported, 'Gung Ba is about to commit disloyal acts. I request to eliminate him.' The king gladly agreed. Yeom Jang, receiving the order, returned to Cheonghae-jin and sent a messenger to announce, 'I have a small grievance against the king and wish to seek refuge with you to save my life.' Gung Ba, hearing this, was furious and said, 'You people advised the king and deposed my daughter. How dare you come to see me?' Yeom Jang replied again, 'This was the result of the collective advice of the officials. I was not involved in the plot. Please do not suspect me.' Gung Ba, hearing this, invited him into the hall and asked, 'What brings you here?' Yeom Jang said, 'I have offended the king and wish to seek refuge under your command to avoid disaster.' Gung Ba said, 'Excellent.' He then prepared a feast, and they were very happy. Yeom Jang took Gung Ba's long sword and killed him. The soldiers under Gung Ba's command were terrified and prostrated on the ground. Yeom Jang led the army back to the capital and reported, 'I have killed Gung Ba.' The king was very pleased and rewarded him, granting him the title of Agan.

Forty-eighth King Gyeongmun the Great

The king's name was Eungnyeom (person's name). At the age of eighteen, he served as a Gukseon (official title). When he reached adulthood, King Heonan (person's name) summoned him and held a banquet in the palace hall. He asked, 'As a Gukseon, you travel in all directions. What strange things have you seen?' Eungnyeom replied, 'I have seen three kinds of people with beautiful virtues.' The king said, 'Please tell me about them.' Eungnyeom said, 'There is someone who, being in a position of authority, humbly sits in a lower position, that is the first. There is someone who is very wealthy but dresses simply, that is the second. There is someone who originally has power but does not use his authority, that is the third.' The king, hearing his words, knew that he was virtuous and could not help but shed tears, saying, 'I have two daughters. Please allow me to offer them to you to serve you.' Eungnyeom left his seat, bowed, kowtowed, and withdrew, telling his parents. His parents were delighted and gathered their children to discuss, 'The king's eldest princess is very ugly, but the second princess is very beautiful. It would be fortunate to marry her.' Eungnyeom's disciple, the head teacher Beom (person's name), heard of this and came to his house to ask Eungnyeom, 'Is it true that the king wants to marry a princess to you?' Eungnyeom said it was true. Beom asked, 'Which one do you intend to marry?' Eungnyeom said, 'My parents have ordered me to marry the younger sister.' Beom said, 'If you marry the younger sister, I will surely die before you. Marrying the elder sister will certainly have three virtues, you must remember my words.'

郎曰聞命矣。既而王擇辰而使于郎曰。二女惟公所命。使歸以郎意奏曰。奉長公主爾。既而過三朔。王疾革。召群臣曰。朕無男孫。窀穸之事。宜長女之夫膺廉繼之。翌日王崩。郎奉遺詔即位。於是范教師詣于王曰。吾所陳三美者。今皆著矣。娶長故。今登位一也。昔之欽艷第主。今易可取二也。娶兄故。王與夫人喜甚三也。王德其言。爵為大德。賜金一百三十兩。王崩。謚曰景文。王之寢殿。每日暮無數眾蛇俱集。宮人驚怖。將驅遣之。王曰。寡人若無蛇不得安寢。宜無禁。每寢吐舌滿胸。鋪之乃登位。王耳忽長如驢耳。王后及宮人皆未知。唯幞頭匠一人知之。然生平不向人說。其人將死。入道林寺竹林中。無人處向竹唱云。吾君耳如驢耳。其後風吹則竹聲云吾君耳如驢耳。王惡之。乃伐竹而植山茱萸。風吹則但聲云吾君耳長(道林寺舊在入都林邊)國仙邀元郎譽昕郎桂元叔宗郎等遊覽金蘭。暗有為君主理邦國之意。乃作歌三首。使心弼舍知授針卷送大炬和尚處。令作三歌。初名玄琴抱曲。第二大道曲。第三問群曲。入奏於王。王大喜稱賞。歌未詳。

處容郎　　望海寺

第四十九憲康大王之代。自京師至於海內。比屋連墻無一草屋。笙歌不絕道路。風雨調於四時。於是大王遊開云浦(在鶴城西南今蔚

【現代漢語翻譯】現代漢語譯本：郎回答說：『聽從您的命令。』不久，國王選擇吉日派郎去。國王說：『兩個女兒都聽憑您安排。』使者回來后，郎按照國王的旨意稟告說：『我願意迎娶長公主。』過了三個月，國王病情加重，召集群臣說：『我沒有男孫，喪葬之事，應該由長女的丈夫膺廉來繼承。』第二天，國王駕崩。郎遵照遺詔即位。這時，范教師來見國王說：『我所說的三個美事，現在都應驗了。娶長女，現在又登基，這是第一件美事。以前只能仰慕的公主，現在可以輕易得到，這是第二件美事。娶了姐姐，國王和王后非常高興，這是第三件美事。』國王認為他的話很有道理，封他為大德，賞賜黃金一百三十兩。國王去世后，謚號為景文。國王的寢殿，每天晚上無數的蛇聚集。宮人驚恐害怕，想要驅趕它們。國王說：『我如果沒有蛇就不能安睡，不要禁止它們。』每次睡覺時，蛇吐出舌頭，鋪滿國王的胸膛，然後他才登位。國王的耳朵忽然變得像驢耳朵一樣長。王后和宮人都不知道，只有做幞頭的工匠一個人知道。然而他一生都沒有向人說過。這個人將要死去的時候，進入道林寺的竹林中，在沒有人的地方對著竹子唱道：『我的君王的耳朵像驢耳朵。』之後風吹過，竹子就發出聲音說：『我的君王的耳朵像驢耳朵。』國王厭惡這件事，於是砍伐了竹子而種植山茱萸。風吹過就只發出聲音說：『我的君王的耳朵長。』（道林寺以前在入都林邊）國仙邀元郎（人名）譽昕郎（人名）桂元叔（人名）宗郎（人名）等遊覽金蘭，暗中懷有成為君主治理國家的想法。於是創作了三首歌，讓心弼舍知（官名）把針卷送到大炬和尚那裡，讓他譜成三首歌。最初的名字是《玄琴抱曲》，第二首是《大道曲》，第三首是《問群曲》。進獻給國王。國王非常高興，稱讚賞賜。歌詞不詳細記載。處容郎（人名）望海寺第四十九代憲康大王在位時，從京城到全國各地，家家戶戶房屋相連，沒有一間茅草屋。歌舞之聲不絕於耳。風調雨順。於是大王遊覽開云浦（地名，在鶴城西南，今蔚山）。

【English Translation】 English version: Lang replied, 'I will obey your command.' Soon after, the King chose an auspicious day and sent Lang. The King said, 'Both daughters are at your disposal.' The envoy returned, and Lang reported according to the King's will, 'I wish to marry the eldest princess.' After three months, the King's illness worsened, and he summoned his ministers, saying, 'I have no male heir. The funeral affairs should be handled by the husband of my eldest daughter, Eungnyeom.' The next day, the King passed away. Lang ascended the throne in accordance with the late King's edict. At this time, Teacher Beom visited the King and said, 'The three merits I spoke of have now all come to pass. Marrying the eldest daughter and now ascending the throne is the first merit. The princess, whom you could only admire before, is now easily attainable, which is the second merit. Marrying the elder sister has greatly pleased the King and Queen, which is the third merit.' The King found his words reasonable and honored him with the title of Daedeok (great virtue), bestowing upon him one hundred and thirty taels of gold. After the King passed away, he was given the posthumous title of Gyeongmun. Every night, countless snakes would gather in the King's bedchamber. The palace attendants were frightened and wanted to drive them away. The King said, 'I cannot sleep peacefully without the snakes; do not forbid them.' Each night, the snakes would stick out their tongues and cover the King's chest before he ascended the throne. The King's ears suddenly became as long as donkey ears. The Queen and the palace attendants were unaware, except for one hat maker. However, he never told anyone during his lifetime. As he was dying, he went into the bamboo forest of Dorimsa (temple name), and in a place where no one was present, he sang to the bamboo, 'My lord's ears are like donkey ears.' Afterwards, when the wind blew, the bamboo would make a sound saying, 'My lord's ears are like donkey ears.' The King detested this, so he cut down the bamboo and planted Cornus officinalis (Japanese cornel). When the wind blew, it would only make a sound saying, 'My lord's ears are long.' (Dorimsa used to be near Ipdurim) Gukseon (title) invited Wonrang (person's name), Hyuseonrang (person's name), Gyewon Suk (person's name), Jongrang (person's name), and others to visit Geumran, secretly harboring the intention of becoming a ruler and governing the country. Therefore, he composed three songs and had Simpil Saji (official title) send the needle scroll to Great Torch Monk, instructing him to compose three songs. The initial names were 'Hyeongeum Bogok', the second was 'Daedo Gok', and the third was 'Mun Gun Gok'. They were presented to the King. The King was very pleased and praised them. The lyrics are not recorded in detail. Cheoyongrang (person's name) - Wanghaesa (temple name) In the reign of the 49th King, Heon'gang, from the capital to the entire country, houses were connected wall to wall, with not a single thatched roof. The sounds of music and singing never ceased on the roads. The wind and rain were favorable in all four seasons. Therefore, the King visited Gaeunpo (place name, southwest of Hakseong, now Ulsan).

州)王將還駕畫歇于汀過。忽雲霧冥曀。迷失道路。怪問左右。日官奏云。此東海龍所變也。宜行勝事以解之。於是敕有司為龍創佛寺。近境施令已出。云開霧散。因名開云浦。東海龍喜。乃率七子現於駕前。贊德獻舞奏樂。其一子隨駕入京。輔佐王政。名曰處容。王以美女妻之。欲留其意。又賜級干職。其妻甚美。疫神欽慕之。變無人夜至其家。竊與之宿。處容自外至。其家見寢有二人。乃唱歌作舞而退。歌曰。

東京明期月良夜入伊遊行如可入良沙寢矣見昆腳烏伊四是良羅二[月(夸-大+八)]隱吾下於叱古二[月(夸-大+八)]隱誰支下焉古本矣吾下是如馬于隱奪叱良乙何如為理古。

時神現形。跪於前曰。吾羨公之妻。今犯之矣。公不見怒。感而美之。誓今已后。見畫公之形容。不入其門矣。因此國人門帖處容之形。以僻邪進慶。王既還。乃卜靈鷲山東麓勝地置寺。曰望海寺。亦名新房寺。乃為龍而置也。又幸鮑石亭。南山神現舞于御前。左右不見。王獨見之。有人現舞於前。王自作舞。以像示之。神之名或曰祥審。故至今國人傳此舞。曰御舞祥審。或曰御舞山神。或云。既神出舞。審象其貌。命工摹刻。以示後代。故云象審。或云霜髯舞。此乃以其形稱之。又幸於金剛嶺時。北嶽神呈

【現代漢語翻譯】現代漢語譯本：國王準備返回，在汀州停駕休息。忽然間雲霧瀰漫，遮天蔽日，迷失了道路。國王奇怪地詢問左右，日官奏報道：『這是東海龍王所變化出來的景象，應該舉行盛大的佛事來化解。』於是國王下令有關部門為龍王建造佛寺，並在附近地區頒佈了命令。命令一下，云開霧散。因此將該地命名為開云浦。東海龍王非常高興，於是率領七個兒子出現在國王駕前，讚頌功德，獻舞奏樂。其中一個兒子跟隨國王進入京城，輔佐王政，名叫處容（Cheoyong）。國王將一位美女嫁給他，想要留住他的心意，又賜予他極高的官職。處容的妻子非常美麗，疫神（plague deity）傾慕她，化作無人之夜來到處容的家中，偷偷地與她同寢。處容從外面回到家中，看見臥室裡有兩個人，於是唱歌跳舞后退走了。歌詞是：『在東京明亮的月光下，夜晚進入，啊，我可以進入嗎？進入后，看見兩條腿！四條腿！那是誰的？兩條是我的，另外兩條是誰的？原本是我的東西被奪走了，這該怎麼辦呢？』當時疫神現出原形，跪在處容面前說：『我羨慕您的妻子，現在冒犯了她。您沒有發怒，反而被您的美德所感動。我發誓從今以後，只要看見畫有您容貌的畫像，就絕不進入那扇門。』因此，這個國家的人們在門上張貼處容的畫像，用來驅邪祈福。國王返回后，在靈鷲山（Yeongchwisan）東麓的勝地建造寺廟，命名為望海寺（Wanghaesa），也叫新房寺（Sinbangsa），是爲了龍王而建造的。國王又來到鮑石亭（Poseokjeong），南山神（Namsan deity）在國王面前顯現舞蹈，左右侍從都看不見，只有國王能看見。有人在國王面前跳舞，國王也親自創作舞蹈來模仿他。神的名字或者叫做祥審（Sangsim）。所以至今，這個國家的人們還流傳著這種舞蹈，叫做御舞祥審（Eomu Sangsim），或者叫做御舞山神（Eomu Sansin）。也有人說，既然神出來跳舞，就描繪他的容貌，命令工匠摹刻下來，用來展示給後代，所以叫做象審（Sangsim），或者叫做霜髯舞（Sangyeommu）。這是根據他的外貌來稱呼的。國王又來到金剛嶺（Geumgangnyeong）時，北嶽神（Bugak deity）呈現。

【English Translation】 English version: The King was about to return and stopped his carriage for a rest at Tingzhou. Suddenly, clouds and fog gathered, obscuring the sky and blocking the road. The King, puzzled, asked his attendants. The court astronomer reported, 'This is a transformation by the Dragon King of the Eastern Sea. It is appropriate to perform grand Buddhist rituals to resolve it.' Thereupon, the King ordered the relevant authorities to build a Buddhist temple for the Dragon King and issued decrees in the nearby areas. As soon as the decrees were issued, the clouds cleared and the fog dissipated. Therefore, the place was named Gaeunpo (Open Cloud Shore). The Dragon King of the Eastern Sea was very pleased and led his seven sons to appear before the King's carriage, praising his virtues, offering dances, and playing music. One of the sons followed the King into the capital to assist in the royal administration, and his name was Cheoyong (Cheoyong). The King married him to a beautiful woman, wanting to keep him there, and also bestowed upon him a high official position. Cheoyong's wife was very beautiful, and the plague deity (plague deity) admired her, transforming into a night when no one was around and secretly sleeping with her in Cheoyong's house. Cheoyong returned home from outside and saw two people in the bedroom, so he sang and danced and then retreated. The lyrics of the song are: 'Under the bright moonlight in Tokyo, entering at night, ah, may I enter? After entering, I see two legs! Four legs! Whose are they? Two are mine, whose are the other two? What was originally mine has been taken away, what should I do?' At that time, the plague deity revealed his true form and knelt before Cheoyong, saying, 'I envied your wife and have now violated her. You did not become angry but were moved by your virtue. I swear that from now on, whenever I see a painting of your face, I will not enter that door.' Therefore, the people of this country paste paintings of Cheoyong's face on their doors to ward off evil and pray for blessings. After the King returned, he built a temple in a scenic spot on the eastern foothills of Yeongchwisan (Vulture Peak Mountain), named Wanghaesa (Wanghae Temple), also called Sinbangsa (New Room Temple), which was built for the Dragon King. The King also went to Poseokjeong (Stone Pavement Pavilion), where the Namsan deity (Namsan deity) appeared and danced before the King, but the attendants could not see him, only the King could see him. Someone danced before the King, and the King also created a dance to imitate him. The deity's name is either called Sangsim (Detailed Examination). Therefore, to this day, the people of this country still pass down this dance, called Eomu Sangsim (Royal Dance Sangsim), or Eomu Sansin (Royal Dance Mountain God). Some say that since the deity came out to dance, they depicted his appearance and ordered craftsmen to copy it and display it to future generations, so it is called Sangsim (Image Examination), or Sangyeommu (Frost Beard Dance). This is named according to his appearance. When the King went to Geumgangnyeong (Diamond Ridge), the Bugak deity (North Peak deity) presented.

舞。名玉刀鈐。又同體殿宴時。地神出舞。名地伯級干。語法集云。干時山神獻舞。唱歌云。智理多都波都波等者。蓋言以智理國者。知而多逃。都邑將破云謂也。乃地神山神知國將亡。故作舞以警之。國人不悟。謂為現瑞。耽樂滋甚。故國終亡。

真聖女大王　　居陀知

第五十一真聖女王。臨朝有年。乳母𠒎好夫人。與其夫魏弘匝乾等三四寵臣。擅權撓政。盜賊蜂起。國人患之。乃作陀羅尼隱語書投路上。王與權臣等得之。謂曰。此非王居仁誰作此文。乃囚居仁于獄。居仁作詩訴于天。天乃震其獄囚以免之。詩曰。

燕丹泣血虹穿日　　鄒衍含悲夏落霜　今我失途還似舊　　皇天何事不垂祥

陀羅尼曰。

南無亡國　剎尼那帝　判尼判尼蘇判尼。于于三阿干　𠒎伊娑婆訶

說者云。剎尼那帝者。言女主也。判尼判尼蘇判尼者。言二蘇判也。蘇判爵名。于于三阿十也。𠒎伊者。言𠒎好也　此王代阿餐良貝王之季子也。奉使于唐。聞百濟海賊梗于津𠒎。選弓士五十人隨之。舡次鵠島(卿雲骨大島)風濤大作。信宿俠旬。公患之。使人卜之。曰島有神池。祭之可矣。於是具奠于池上。池水涌高丈餘。夜夢有老人。謂公曰。善射一人留此島中。可得便風。公覺而以事咨於左右曰。留

【現代漢語翻譯】現代漢語譯本：舞，名為玉刀鈐。又在同體殿宴會時，地神出來跳舞，名為地伯級干。《語法集》記載，干時山神獻舞，唱歌說：『智理多都波都波』等等。大概是說以智慧治理國家的人，知道情況不妙而多逃跑，都城將要被攻破的意思。這是地神山神知道國家將要滅亡，所以作舞來警示。但是國人不醒悟，認為這是祥瑞的顯現，更加沉迷於享樂，所以國家最終滅亡。真聖女大王，居陀知（人名）。第五十一代真聖女王，臨朝多年。乳母𠒎好夫人（人名），和她的丈夫魏弘匝干（人名）等三四個受寵的大臣，擅自把持權力擾亂朝政，盜賊蜂擁而起，百姓深受其害。於是有人作了陀羅尼隱語書，投在路上。女王和權臣們得到后，說：『這不是王居仁（人名）誰會作這樣的文章？』於是把王居仁囚禁在監獄裡。王居仁作詩向天訴冤，天就震動了監獄，使他得以免罪。詩中寫道：『燕丹（人名）泣血，虹貫穿太陽；鄒衍（人名）含悲，六月降霜。如今我失意困頓還和過去一樣，皇天為何不降下吉祥？』陀羅尼（咒語）說：『南無亡國，剎尼那帝（Kṣaṇādhipati），判尼判尼蘇判尼（Paṇi Paṇi Su Paṇi），于于三阿干（U U Sam Āgan），𠒎伊（Gye I）娑婆訶（Svāhā）。』解說的人說，剎尼那帝（Kṣaṇādhipati）是說女主。判尼判尼蘇判尼（Paṇi Paṇi Su Paṇi）是說二蘇判（爵位名）。于于三阿干（U U Sam Āgan）是說𠒎好（人名）。𠒎伊（Gye I）是說𠒎好（人名）。這位女王是阿餐良貝王（人名）的小兒子。奉命出使唐朝，聽說百濟海賊在津𠒎（地名）作亂，挑選了五十名弓箭手跟隨。船隻停靠在鵠島（地名，也叫骨大島），風浪大作。過了幾天，公（指阿餐良貝王的小兒子）很擔憂。派人占卜，說島上有神池，祭祀它就可以了。於是在池上準備了祭品。池水涌起一丈多高。夜裡夢見一位老人，對他說：『留下一個善於射箭的人在這島上，就可以得到順風。』公醒來后把這件事告訴左右的人，說：『留下』

【English Translation】 English version: A dance named 'Jade Knife Bell'. Also, during a banquet at the Tongtiadian Hall, the earth deity came out to dance, named 'Dibojige Gan'. The 'Grammar Collection' records that the mountain deity offered a dance during Gan, singing, 'Jiridado Bo Doba,' etc. This likely means that those who govern the country with wisdom know the situation is dire and flee, and the capital is about to be breached. The earth and mountain deities knew the country was about to perish, so they performed a dance to warn them. However, the people of the country did not awaken, considering it an auspicious sign, and indulged in pleasure even more, so the country eventually perished. Queen Jinseong, Geo Da-ji (name). The fifty-first Queen Jinseong reigned for many years. Her wet nurse, Lady Gye-ho (name), and her husband, Wei Hong-japgan (name), along with three or four favored ministers, wielded power arbitrarily and disrupted the government. Bandits rose up in droves, and the people suffered greatly. So someone composed a Dharani (mantra) in cryptic writing and threw it on the road. The queen and her powerful ministers obtained it and said, 'If it isn't Wang Geo-in (name), who else would write such an article?' So they imprisoned Wang Geo-in in prison. Wang Geo-in wrote a poem to appeal to Heaven, and Heaven shook the prison, allowing him to be acquitted. The poem reads: 'Yan Dan (name) wept blood, a rainbow pierced the sun; Zou Yan (name) grieved, frost fell in June. Now that I am lost and troubled, it is just like before, why does Heaven not send down auspiciousness?' The Dharani (mantra) says: 'Namo Wangguk, Ksana-adhipati (Kṣaṇādhipati), Pani Pani Su Pani (Paṇi Paṇi Su Paṇi), U U Sam Agan (U U Sam Āgan), Gye I (Gye I) Svaha (Svāhā).' Those who explain it say that Ksana-adhipati (Kṣaṇādhipati) refers to the female ruler. Pani Pani Su Pani (Paṇi Paṇi Su Paṇi) refers to two Supans (rank name). U U Sam Agan (U U Sam Āgan) refers to Gye-ho (name). Gye I (Gye I) refers to Gye-ho (name). This queen was the youngest son of King Achan-ryangbae (name). He was sent as an envoy to the Tang Dynasty and heard that Baekje pirates were causing trouble in Jin-gye (place name). He selected fifty archers to accompany him. The ship docked at Hog Island (place name, also called Guldae Island), and the wind and waves rose greatly. After several days, the Duke (referring to the youngest son of King Achan-ryangbae) was very worried. He sent someone to divine, who said that there was a sacred pond on the island, and offering sacrifices to it would be effective. So they prepared offerings on the pond. The pond water rose more than ten feet high. At night, he dreamed of an old man who said to him, 'Leave one person skilled in archery on this island, and you can obtain favorable winds.' The Duke woke up and told his subordinates about this, saying, 'Leave'

誰可矣。眾人曰。宜以木簡五十片書我輩名。沉水而鬮之。公從之。軍士有居陀知者。名沉水中。乃留其人。便風忽起。舡進無滯。居陀愁立島嶼。忽有老人。從池而出。謂曰。我是西海若。每一沙彌日出之時。從天而降。誦陀羅尼。三繞此池。我之夫婦子孫皆浮水上。沙彌取吾子孫肝腸食之盡矣。唯存吾夫婦與一女爾。來朝又必來。請君射之。居陀曰。弓矢之事吾所長也。聞命矣。老人謝之而沒。居陀隱伏而待。明日扶桑既暾。沙彌果來。誦咒如前。欲取老龍肝。時居陀射之。中沙彌。即變老狐。墜地而斃。於是老人出而謝曰。受公之賜。全我性命。請以女子妻之。居陀曰。見賜不遺。固所愿也。老人以其女。變作一枝花。納之懷中。仍命二龍。捧居陀趁及。使舡仍護其舡入于唐境。唐人見新羅舡。有二龍負之。具事上聞。帝曰。新羅之使必非常人。賜宴坐于群臣之上。厚以金帛遺之。既還國。居陀出花枝。變女同居焉。

靈廟寺

第五十二孝恭王。光化十五年壬申(實朱梁乾化二年也)奉聖寺外門。東西二十一間鵲巢。又神德王即位四年乙亥(古本云。天祐十二年。當作貞明元年)孝恭王內行廊鵲巢三十四。烏巢四十。又三月。再降霜。六月。斬浦水與海水波相鬥三日。

景明王

第五

【現代漢語翻譯】現代漢語譯本：誰可以去呢？眾人都說：『應該用五十片木簡寫上我們的名字，沉入水中，用抓鬮的方式來決定。』國王聽從了他們的建議。軍士中有一個叫居陀（Geo-陀，人名）的人，他將自己的名字沉入水中，於是就留下了他。這時，忽然颳起了順風，船隻前進沒有阻礙。居陀獨自憂愁地站在島嶼上，忽然有一個老人從池中出來，對他說：『我是西海的海神。每天日出的時候，都會有一個沙彌（Sramana，佛教術語，指小乘佛教出家男子）從天而降，誦唸陀羅尼（Dharani，佛教術語，指總持真言），繞著這個池子三圈。我的夫婦和子孫都會浮出水面，沙彌取走我的子孫的肝臟吃光了。只剩下我們夫婦和一個女兒了。明天早上他一定會再來，請您射殺他。』居陀說：『弓箭之事是我的專長，我聽從您的命令。』老人感謝他后就消失了。居陀隱藏起來等待。第二天太陽剛升起，沙彌果然來了，像之前一樣誦唸咒語，想要取老龍的肝臟。這時居陀射箭，射中了沙彌，沙彌立刻變成一隻老狐貍，掉在地上死了。於是老人出來感謝說：『承蒙您的恩賜，保全了我的性命，請允許我把女兒嫁給您。』居陀說：『蒙您不嫌棄，這正是我所希望的。』老人把他的女兒變成一枝花，放在居陀的懷中，然後命令兩條龍，護送居陀趕上船隻，讓船隻安全進入唐朝的境內。唐朝人看見新羅的船隻，有兩條龍揹負著它，把這件事上報給皇帝。皇帝說：『新羅的使者一定不是普通人。』賜予他宴席，讓他坐在群臣之上，賞賜豐厚的金銀綢緞給他。居陀回國后，拿出花枝，花枝變成女子，與他同居。

靈廟寺

第五十二代孝恭王，光化十五年壬申年（實際上是朱梁乾化二年），奉聖寺外門東西二十一間房屋上有喜鵲築巢。另外，神德王即位四年乙亥年（古本上說天祐十二年，應當是貞明元年），孝恭王內行廊上有喜鵲築巢三十四個，烏鴉築巢四十個。另外，三月再次降霜。六月，斬浦的水與海水互相搏鬥了三天。

景明王

第五十三代景明王

【English Translation】 English version: Who should go? The people all said, 'We should write our names on fifty wooden slips, sink them into the water, and decide by drawing lots.' The king followed their advice. Among the soldiers was a man named Geo-da (居陀, personal name), who sank his name into the water, so he was chosen. At that moment, a favorable wind suddenly arose, and the ships advanced without hindrance. Geo-da stood alone and worried on the island, when suddenly an old man emerged from the pond and said to him, 'I am the Sea God of the Western Sea. Every day at sunrise, a Sramana (沙彌, Buddhist term for a novice monk) descends from the sky, chanting Dharani (陀羅尼, Buddhist term for a mantra), and circles this pond three times. My wife, children, and grandchildren all float to the surface, and the Sramana takes their livers and eats them all. Only my wife, myself, and one daughter remain. He will surely come again tomorrow morning, please shoot him.' Geo-da said, 'Archery is my specialty, I will obey your command.' The old man thanked him and disappeared. Geo-da hid and waited. The next day, as the sun rose, the Sramana indeed came, chanting the mantra as before, wanting to take the old dragon's liver. At that moment, Geo-da shot an arrow, hitting the Sramana, who immediately transformed into an old fox and fell to the ground dead. Then the old man came out and thanked him, saying, 'Thanks to your kindness, my life has been saved, please allow me to marry my daughter to you.' Geo-da said, 'I am honored by your offer, this is exactly what I desire.' The old man transformed his daughter into a flower, placed it in Geo-da's arms, and then ordered two dragons to escort Geo-da to catch up with the ships, allowing the ships to safely enter the territory of the Tang Dynasty. The Tang people saw the Silla ships being carried by two dragons and reported this matter to the emperor. The emperor said, 'The envoy of Silla must be no ordinary person.' He granted him a banquet, had him sit above the officials, and bestowed generous gifts of gold, silver, and silk upon him. After Geo-da returned to his country, he took out the flower, which transformed into a woman, and they lived together.

The Spirit Temple

In the 15th year of Gwanghwa, the year of Imshin (actually the 2nd year of Qianhua of the Zhu Liang Dynasty) during the reign of the 52nd King Hyogong, magpies built nests in twenty-one rooms east and west of the outer gate of Bongseong Temple. Also, in the 4th year of Eulhae during the reign of King Shindeok (the ancient text says the 12th year of Tianyou, which should be the 1st year of Zhenming), thirty-four magpie nests and forty crow nests were found in the inner corridors of King Hyogong. In addition, frost fell again in March. In June, the water of Champo fought with the seawater for three days.

King Gyeongmyeong

The 53rd King Gyeongmyeong

十四景明王代。貞明五年戊寅。四天王寺壁畫狗鳴。說經三日壤之。大半日又鳴。七年庚辰二月。皇龍寺塔影倒立於今毛舍知家庭中一朔。又十月。四天王寺五方神弓弦皆絕。壁畫狗出走庭中。還入壁中。

景哀王

第五十五景哀王即位。同光二年甲辰二月十九日。皇龍寺說百座說經。兼飯禪僧三百。大王親行香致供。此百座通說禪教之始。

金傳大王

第五十六金傳大王。謚敬順。天成二年丁亥九月。百濟甄萱侵羅至高郁府。景哀王請救於我太祖。命將以勁兵一萬往救之。救兵未至。萱以冬十一月掩入王京。王與妃嬪宗戚游鮑石亭宴娛。不覺兵至。倉卒不知所為。王與妃奔入後宮。宗戚及公卿大夫士女四散奔走。為賊所虜。無貴賤匍匐乞為奴婢。萱縱兵摽掠公私財物。入處王宮。乃命左右索王。王與妃妾數人匿在後宮。拘致軍中。逼令王自進。而強淫王妃。縱其下亂其嬪妾。乃立王之族弟傳為王。王為萱所舉即位。前王尸殯于西堂。與群下慟哭。我太祖遣使弔祭。明年戊子春三月。太祖率五十餘騎巡到京畿。王與百官郊迎。入相對。曲盡情禮。置宴臨海殿。酒酣。王言曰。吾以不天浸致禍亂。甄萱恣行不義。喪我國家。何如之。因泣然涕泣。左右莫不嗚咽。太祖亦流涕。因留數旬乃回駕。

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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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麾下肅靜。不犯秋毫。都人士女相慶曰。昔甄氏之來也。如逢豺虎。今王公之至。如見父母。八月。太祖遣使遺王錦衫鞍馬。並賜群僚將士有差。清泰二年乙未十月。以四方地盡為他有。國弱勢孤。不己自安。乃與群下謀。舉土降太祖。群臣可否。紛然不已。王太子曰。國之存亡必有天命。當與忠臣義士收合心。力盡而後已。豈可以一千年之社稷。輕以與人。王曰。孤危若此。勢不能全。既不能強。又不能弱。至使無辜之民。肝腦塗地。吾。所不能忍也。乃使侍郎金封休赍書。請降於太祖。太子哭泣辭王。徑往皆骨山。麻衣草食。以終其身。季子祝髮肆華嚴。為浮圖。名梵空。后住法水海印寺云。太祖受書。送太相王鐵迎之。王率百僚歸我太祖。香車寶馬連亙三十餘里。道路填咽。觀者如堵。太祖出郊迎勞。賜宮東一區(今正承院)以長女樂浪公主妻之。以王謝自國居他國。故以鸞喻之。改號神鸞公主。謚孝穆。封為正承。位在太子之上。給祿一千石。侍從員將皆錄用之。改新羅為慶州。以為公之食邑。初王納土來降。太祖喜甚。待之厚禮。使告曰。今王以國與寡人。其為賜大矣。愿結婚于宗室。以永甥舅之好。王答曰。我伯父億廉(王之考孝宗角干追封神興大王之弟也)有女子。德容雙美。非是無以備內政。太祖娶

之。是為神成王后金氏(本朝登仕郎金寬毅所撰王代宗錄云。神成王后李氏。本慶州大尉李正言為俠州守時。太祖幸此州。納為妃。故或云俠州君。愿堂玄化寺三月二十五日立忌。葬貞陵。生一子。安宗也。此外二十五妃主中不載。金氏之事未詳。然而史臣之論。亦以安宗為新羅外孫。當以史傳為是)。

太祖之孫景宗胄聘政承公之女為妃。是為憲承皇后。仍封政承為尚父。太平興國三年戊寅崩。謚曰敬順。冊尚父誥曰。敕。姬周啟聖之初。先封呂主。劉漢興王之始。首開蕭何。自大定寰區。廣開基業。立龍圖三十代。躡麟趾四百年。日月重明。乾坤交泰。雖自無為之主。乃開致理之臣。觀光順化衛國功臣上柱國樂浪王政承食邑八千戶金傳。世雞林。官分王爵。英烈振凌雲之氣。文章騰擲地之才。富有春秋。貴居茅土。六韜三略。拘入胸襟。七縱五申。撮歸指掌。我太祖始修睦之好。早認餘風。尋頒駙馬之姻。內酬大節。家國既歸於一統。君臣宛合於三韓。顯播令名。光崇懿範。可加號尚父都省令。仍賜推忠慎義崇德守節功臣號。勛封如故。食邑通前為一萬戶。有司擇日備禮冊命。主者施行。開寶八年十月日。大匡內議令兼總翰林臣翮宣奉行。奉敕如右。牒到奉行。開寶八年十月日侍中署。侍中署。內奉令署。

【現代漢語翻譯】現代漢語譯本：是為神成王后金氏（本朝登仕郎金寬毅所撰《王代宗錄》云：神成王后李氏，本慶州大尉李正言為俠州守時，太祖幸此州，納為妃，故或云俠州君。愿堂玄化寺三月二十五日立忌，葬貞陵，生一子安宗也。此外二十五妃主中不載金氏之事，未詳。然而史臣之論，亦以安宗為新羅外孫，當以史傳為是）。

太祖之孫景宗（Gyeongjong）娶政承公（Jeongseung-gong）之女為妃，是為憲承皇后（Heonseung Queen）。仍封政承（Jeongseung）為尚父（Sangfu，意為『尊敬的父親』，一種尊稱）。太平興國三年戊寅崩，謚曰敬順（Gyeongsun）。冊尚父誥曰：『敕。姬周啟聖之初，先封呂主。劉漢興王之始，首開蕭何。自大定寰區，廣開基業。立龍圖三十代，躡麟趾四百年。日月重明，乾坤交泰。雖自無為之主，乃開致理之臣。觀光順化衛國功臣上柱國樂浪王政承（Jeongseung），食邑八千戶金傳。世雞林，官分王爵。英烈振凌雲之氣，文章騰擲地之才。富有春秋，貴居茅土。六韜三略，拘入胸襟。七縱五申，撮歸指掌。我太祖始修睦之好，早認餘風。尋頒駙馬之姻，內酬大節。家國既歸於一統，君臣宛合於三韓。顯播令名，光崇懿範。可加號尚父都省令，仍賜推忠慎義崇德守節功臣號。勛封如故。食邑通前為一萬戶。有司擇日備禮冊命。主者施行。開寶八年十月日。大匡內議令兼總翰林臣翮宣奉行。奉敕如右。牒到奉行。開寶八年十月日侍中署。侍中署。內奉令署。』

【English Translation】 English version: This refers to Queen Kim, the Queen of King Sinseong (According to 'Wangdaejongrok' written by Kim Gwan-ui, a Dengshilang of this dynasty: Queen Lee of King Sinseong, originally the daughter of Lee Jeong-eon, the Daewi of Gyeongju, when Lee Jeong-eon was the governor of Hyapju, Taejo visited this state and took her as a concubine, hence she was sometimes called the Lady of Hyapju. A memorial service was held at Won-dang Hyeonhwasa Temple on March 25th, and she was buried in Jeongreung. She gave birth to one son, Anjong. The affairs of the Kim clan are not recorded among the twenty-five concubines, and are not detailed. However, the historical commentators also consider Anjong as the grandson of Silla, and the historical records should be considered correct).

King Gyeongjong (景宗), the grandson of Taejo, married the daughter of Gong Jeongseung (政承公) as his queen, who became Queen Heonseung (憲承皇后). Jeongseung (政承) was then granted the title of Sangfu (尚父, meaning 'respected father', a title of honor). He passed away in the year Mueoin, the third year of the Taiping Xingguo era, and was given the posthumous title Gyeongsun (敬順). The edict conferring the title of Sangfu stated: 'By imperial decree. At the beginning of the sage-led Zhou dynasty, Lord Lü was first enfeoffed. At the beginning of the rise of the Liu Han dynasty, Xiao He was the first to be established. Since the great unification of the realm, a broad foundation has been established. The dragon chart has been established for thirty generations, and the auspicious footprints have been followed for four hundred years. The sun and moon shine brightly, and heaven and earth are in harmony. Although it is a master of non-action, he is a minister who brings about governance. Jeongseung (政承), the Gwangwang Sunhwa Weguo Gongchen Sangjugguk of Nangnang, is granted 8,000 households in the fiefdom of Kim Jeon. For generations, he has been in Gyerim, with the official title of king. His heroic spirit shakes the clouds, and his literary talent soars. He is rich in years and holds a noble position. The Six Strategies and Three Plans are contained within his chest, and the Seven Liberations and Five Applications are at his fingertips. Our Taejo began the good of reconciliation and recognized the remaining customs early on. He then bestowed the marriage of a son-in-law to repay the great integrity. The country and the family have returned to unification, and the ruler and ministers are in harmony in the Three Hans. His good name is widely spread, and his virtuous example is greatly admired. He is granted the title of Sangfu Du Sheng Ling, and is also granted the title of Tuizhong Shengyi Chongde Shoujie Gongchen. His meritorious title remains as before. The total fiefdom is 10,000 households. The relevant officials shall select a date and prepare the ceremony for the conferment. The person in charge shall implement it. October of the eighth year of the Kaibao era. The Daekwang Naeuiryung and Chief of the Hanlin Academy, Heok Seon, respectfully carries out the decree. The decree is as follows. The dispatch is received and carried out. October of the eighth year of the Kaibao era, signed by the Sichung. Signed by the Sichung. Signed by the Naebongryung.'

軍部令署。軍部令無署。兵部令無署。兵部令署。廣坪侍郎署。廣坪侍郎無署。內奉侍郎無署。內奉侍郎署。軍部卿無署。軍部卿署。兵部卿無署。兵部卿署。告推忠慎義崇德守節功臣。尚父都省令。上柱國樂浪都王。食邑一萬戶。金傳奉敕如右。符到奉行。主事無名。郎中無名。書令史無名。孔目無名。開寶八年十月日下。

史論曰。新羅樸氏昔氏。皆自卵生。金氏從天入金櫃而降。或云乘金車。此尤詭怪不可信。然世俗相傳為實事。今但厚厥初。在上者。其為已也儉。其為人也寬。其設官也略。其行事也簡。以至誠事中國。梯航朝聘之使。相續不絕。常遣子弟。造朝宿衛。入學而誦習。于以襲聖賢之風化。革鴻荒之俗。為禮義之邦。又憑王師之威靈。平百濟高句麗。取其地郡縣可謂盛矣。然而奉浮屠之法。不知其弊。至使閭里比其塔廟。齊民逃于緇褐。兵農侵小而國家日衰。幾何其不亂且亡也哉。於是時。景哀王加之以荒樂。與宮人左右出遊鮑石亭。置酒燕衛。不知甄萱之至。與門外韓檎虎樓頭張麗華無以異矣。若敬順之歸命太祖。雖非獲已。亦可佳矣。向若力戰守死。以抗王師。至於力屈勢窮。即必覆其家族。害及於無辜之民。而乃不待告命。封府庫。籍群難。以歸之。其有功于朝廷。有德于生民甚大。

昔錢民以吳越入宋。蘇子贍謂之忠臣。今新羅功德過於彼遠矣。我太祖妃嬪眾多。其子孫亦繁衍。而顯宗自新羅外孫即寶位。此後繼統者皆其子孫。豈非陰德也歟。新羅既納土國除。阿干神會罷外署還。見都城離潰。有黍離離嘆。乃作歌。歌亡未詳。

南扶余　前百濟　北扶余已見上。

扶余郡者。前百濟王都也。或稱所夫里郡。按三國史記。百濟聖王二十六年戊午春。移都於泗泚。國號南扶余。注曰。其地名所夫里。泗泚。今之古省津也。所夫里者。扶余之別號也。已上注。又按量田帳籍。曰所夫里郡田丁。柱貼今言扶余郡者。覆上古之名也。百濟王姓扶氏。故稱之。或稱余州者。郡西資福寺高座之上。有繡帳焉。其繡文曰。統和十五年丁酉五月日餘州功德大寺繡帳。又昔者河南置林州刺史。其時圖籍之內。有餘州二字。林州。今佳林郡也。余州。今之扶余郡也。百濟地理志曰。後漢書曰。三韓凡七十八國。百濟是其一國焉。北史云。百濟東極新羅。西南限大海。北際漢江。其郡曰居扶城。又云固麻城。其外更有五方城。通典云。百濟南接新羅。北距高麗。西限大海。舊唐書云。百濟。抉夫之別種。東北新羅。西渡海越州。南渡海至倭北高麗。其王所居。有東西兩城。新唐書云。百濟西界越州。南倭。

【現代漢語翻譯】現代漢語譯本過去，錢俶（Qian Chu）（吳越國王）將吳越之地獻給宋朝，蘇子瞻（Su Zizhan）稱他為忠臣。如今，新羅（Silla）的功德遠遠超過了錢俶。我太祖（指王建，高麗太祖）的妃嬪眾多，子孫也很繁盛，而顯宗（Hyeonjong）（高麗顯宗）以外孫的身份繼承了王位，此後的繼位者都是他的子孫。這難道不是陰德所致嗎？新羅既然已經歸順，國家被廢除，阿干（Agan，新羅官職名）神會（Sinhoe）也被解除外職返回，看到都城離散崩潰，發出了黍離之嘆，於是作歌，歌詞已經失傳。

南扶余（Southern Buyeo），前百濟（Former Baekje），北扶余（Northern Buyeo）已見上文。

扶余郡（Buyeo-gun），是前百濟的王都。也稱為所夫里郡（Sobeori-gun）。根據《三國史記》（Samguk Sagi）記載，百濟聖王（Seong of Baekje）二十六年戊午年春天，將都城遷到泗泚（Sabi），國號為南扶余。註釋說：『那地方名叫所夫里，泗泚，就是現在的古省津（Guseongjin）。所夫里，是扶余的別稱。』以上是註釋。又根據量田帳籍記載，說『所夫里郡田丁』，柱貼現在說扶余郡，是恢復上古的名稱。百濟王的姓氏是扶（Buyeo）氏，所以這樣稱呼。或者稱為余州（Yeoju），郡西邊的資福寺（Jabeoksa Temple）高座之上，有一幅繡帳。繡帳上的文字是：『統和（Tonghwa）十五年丁酉五月日餘州功德大寺（Gongdeokdaesa Temple）繡帳。』又過去河南設定林州（Rimju）刺史，當時的圖籍中，有餘州二字。林州，就是現在的佳林郡（Garim-gun）。余州，就是現在的扶余郡。百濟地理志說。《後漢書》（Book of the Later Han）說：『三韓（Samhan）共有七十八個國家，百濟是其中之一。』《北史》（History of the Northern Dynasties）說：『百濟東邊到新羅，西南邊臨大海，北邊到漢江（Han River）。它的郡叫做居扶城（Geoyeobuseong）。』又說固麻城（Gomaseong）。此外還有五方城（Obangseong）。《通典》（Comprehensive Statutes）說：『百濟南邊連線新羅，北邊距離高麗（Goguryeo），西邊臨大海。』《舊唐書》（Old Book of Tang）說：『百濟是抉夫（Guefu）的別種，東北邊是新羅，西邊渡海到越州（Yuezhou），南邊渡海到倭（Wa，日本），北邊是高麗。』它的國王居住的地方，有東西兩座城。《新唐書》（New Book of Tang）說：『百濟西邊是越州，南邊是倭。』

【English Translation】 English version In the past, Qian Chu (King of Wuyue) offered the lands of Wuyue to the Song Dynasty, and Su Zizhan (Su Shi) called him a loyal subject. Now, Silla's merits far exceed those of Qian Chu. My Taejo (King Taejo of Goryeo, Wang Geon) had many consorts and his descendants were numerous, and Hyeonjong (King Hyeonjong of Goryeo) ascended the throne as a grandson from Silla, and all subsequent successors were his descendants. Isn't this due to hidden virtue? Since Silla submitted and the nation was abolished, Agan (a Silla official title) Sinhoe was dismissed from his external post and returned, lamenting the disintegration and collapse of the capital city, and composed a song, the lyrics of which have been lost.

Southern Buyeo, Former Baekje, Northern Buyeo have been mentioned above.

Buyeo-gun is the former capital of Baekje. It is also called Sobeori-gun. According to the Samguk Sagi (History of the Three Kingdoms), in the spring of the twenty-sixth year of King Seong of Baekje, the capital was moved to Sabi, and the nation was named Southern Buyeo. The annotation says: 'That place is called Sobeori, Sabi, which is now Guseongjin.' Sobeori is another name for Buyeo. The above is the annotation. Also, according to the land survey registers, it says 'Sobeori-gun field tax', the column now says Buyeo-gun, which is restoring the ancient name. The surname of the King of Baekje is Buyeo, so it is called that. Or it is called Yeoju, on the high seat of Jabeoksa Temple west of the county, there is an embroidered curtain. The text on the embroidered curtain is: 'The embroidered curtain of Gongdeokdaesa Temple in Yeoju, on the fifth month of the Dingyou year of Tonghwa fifteen.' Also, in the past, Henan established the governor of Rimju, and in the records at that time, there were the two characters Yeoju. Rimju is now Garim-gun. Yeoju is now Buyeo-gun. The Baekje geography record says. The Book of the Later Han says: 'The Samhan have a total of seventy-eight countries, and Baekje is one of them.' The History of the Northern Dynasties says: 'Baekje borders Silla to the east, the Great Sea to the southwest, and the Han River to the north.' Its county is called Geoyeobuseong. It also says Gomaseong. In addition, there are Obangseong. The Comprehensive Statutes says: 'Baekje is connected to Silla in the south, distant from Goguryeo in the north, and borders the Great Sea in the west.' The Old Book of Tang says: 'Baekje is a separate branch of Guefu, with Silla to the northeast, Yuezhou across the sea to the west, Wa (Japan) across the sea to the south, and Goguryeo to the north.' The place where its king resides has two cities, east and west. The New Book of Tang says: 'Baekje borders Yuezhou to the west and Wa to the south.'

皆逾海。北高麗□史本記云。百濟始祖溫祚。其父雛牟王。或云。朱蒙自北扶余逃難。至卒本扶余。州之王無子。只有三女。見朱蒙知非常人。以第二女妻之。未幾。扶余州王薨。朱蒙嗣位。生二子。長曰沸流。次曰溫祚。恐后太子所不容。遂與烏干馬黎等臣南行。百姓從之者多。遂至漢山。登負兒岳。望可居之地。沸流欲居於海濱。十臣諫曰。惟此河南之地。北帶漢水。東據高岳。南望沃澤。西阻大海。其天險地利。難得之勢。作都於斯。不亦宜乎。沸流不聽。分其民歸彌雛忽居之。溫祚都河南慰禮城。以十臣為輔翼。國號十濟。是漢成帝鴻佳三年也。沸流以彌雛忽士濕水咸。不得安居歸。見慰禮都邑鼎定。人民安泰。遂慚悔而死。其臣民皆歸於慰禮城。后以來時百姓樂悅。改號百濟。其世系與高句麗同出扶余。故以解為氏。后至聖王。移都於泗泚。今扶余郡(彌雛忽。仁州。慰禮。今稷山)按古典記云。東明王第三子溫祚。以前漢鴻佳三年癸酉。自卒本扶余。至慰禮城。立都稱王。十四年丙辰。移都漢山(今廣州)歷三百八十九年。至十三世近肖古王。咸安元年。取高句麗南平壤。移都北漢城(今楊州)歷一百五年。至二十二世文周王即位。元徽三年乙卯。移都熊川(今公州)歷六十三年。至二十六世聖王。移都

【現代漢語翻譯】現代漢語譯本皆渡過大海。據《北高麗□史本記》記載：百濟的始祖溫祚（Baekje's founder Onjo），他的父親是鄒牟王（Chumo Wang），或者說，朱蒙（Jumong）從北扶余（North Buyeo）逃難，到達卒本扶余（Jolbon Buyeo）。卒本扶余的國王沒有兒子，只有三個女兒。他看到朱蒙，知道他不是普通人，就把第二個女兒嫁給了他。不久，扶余州王去世，朱蒙繼承了王位。他生了兩個兒子，長子叫沸流（Biryu），次子叫溫祚。因為擔心以後不被太子容納，於是和烏干（Ogan）、馬黎（Mari）等大臣向南遷徙。百姓跟隨他們的人很多，於是到達漢山（Hansan）。他們登上負兒岳（Bua'ak），眺望可以居住的地方。沸流想要居住在海濱。十位大臣勸諫說：『只有這河南之地，北面有漢水（Han River），東面有高岳（high mountain），南面可以望見肥沃的土地，西面有大海阻擋。這種天險地利，是難得的形勢。在這裡建都，不是很好嗎？』沸流不聽，分了他的百姓，到彌鄒忽（Michuhol）居住。溫祚在河南慰禮城（Wiryeseong）建都，以十位大臣為輔佐，國號為十濟（Sipje）。那是漢成帝鴻嘉三年。沸流因為彌鄒忽的土地潮濕含鹽，無法安居，就回來了。他看到慰禮的都城安定，人民安樂，於是慚愧後悔而死。他的臣民都歸附於慰禮城。後來因為來的時候百姓喜悅，改國號為百濟（Baekje）。他們的世系和高句麗（Goguryeo）一樣，都出自扶余（Buyeo），所以以解為姓。後來到了聖王（Seong Wang），把都城遷到泗沘（Sabi），就是現在的扶余郡（Buyeo-gun）。（彌鄒忽，即現在的仁州（Inju）；慰禮，即現在的稷山（Jiksan））按照古典記載，東明王（Dongmyeong Wang）的第三個兒子溫祚，在前漢鴻嘉三年癸酉年，從卒本扶余到達慰禮城，建立都城稱王。十四年丙辰年，把都城遷到漢山（現在的廣州）。經歷了三百八十九年，到第十三世近肖古王（Geunchogo Wang），咸安元年，攻取了高句麗的南平壤（South Pyongyang），把都城遷到北漢城（現在的楊州）。經歷了一百零五年，到第二十二世文周王（Munju Wang）即位，元徽三年乙卯年，把都城遷到熊川（現在的公州）。經歷了六十三年，到第二十六世聖王，把都城遷到泗沘。

【English Translation】 English version They all crossed the sea. According to the 'Annals of Goguryeo's History,' Onjo (Baekje's founder Onjo), the founder of Baekje, his father was Chumo Wang (Chumo Wang), or it is said that Jumong (Jumong) fled from North Buyeo (North Buyeo) to Jolbon Buyeo (Jolbon Buyeo). The king of Jolbon Buyeo had no sons, only three daughters. Seeing Jumong, he knew he was no ordinary man and married his second daughter to him. Soon after, the king of Buyeo died, and Jumong succeeded to the throne. He had two sons, the elder named Biryu (Biryu) and the younger named Onjo. Fearing that he would not be tolerated by the crown prince in the future, he migrated south with ministers such as Ogan (Ogan) and Mari (Mari). Many people followed them, and they arrived at Hansan (Hansan). They ascended Bua'ak Mountain (Bua'ak), looking for a place to live. Biryu wanted to live by the sea. The ten ministers advised, 'Only this land south of the river, with the Han River (Han River) to the north, high mountains to the east, fertile land to the south, and the sea blocking the west, this is a rare and advantageous terrain. Wouldn't it be appropriate to establish the capital here?' Biryu did not listen and divided his people to live in Michuhol (Michuhol). Onjo established the capital in Wiryeseong (Wiryeseong) south of the river, with the ten ministers as his assistants, and the country was named Sipje (Sipje). That was the third year of the Hongjia era of Emperor Cheng of the Han Dynasty. Biryu returned because the land of Michuhol was damp and salty, making it impossible to live there comfortably. Seeing that the capital of Wirye was stable and the people were at peace, he died in shame and regret. His subjects all returned to Wiryeseong. Later, because the people were happy when they came, the country name was changed to Baekje (Baekje). Their lineage, like that of Goguryeo (Goguryeo), originated from Buyeo (Buyeo), so they used Hae as their surname. Later, during the reign of King Seong (Seong Wang), the capital was moved to Sabi (Sabi), which is now Buyeo-gun (Buyeo-gun). (Michuhol is now Inju (Inju); Wirye is now Jiksan (Jiksan).) According to classical records, Onjo, the third son of King Dongmyeong (Dongmyeong Wang), arrived at Wiryeseong from Jolbon Buyeo in the year of Gweiyu, the third year of the Hongjia era of the Former Han Dynasty, and established the capital and became king. In the year of Byeongjin, the fourteenth year, he moved the capital to Hansan (present-day Guangzhou). After 389 years, in the first year of Ham'an during the reign of King Geunchogo (Geunchogo Wang), the 13th generation, he captured South Pyongyang (South Pyongyang) of Goguryeo and moved the capital to Bukhanseong (present-day Yangju). After 105 years, in the year of Eulmyo, the third year of Yuanhui, when King Munju (Munju Wang), the 22nd generation, ascended the throne, he moved the capital to Ungcheon (present-day Gongju). After 63 years, King Seong, the 26th generation, moved the capital to Sabi.

所夫里。國號南扶余。至三十一世義慈王。歷一百二十年。至唐顯慶五年。是義慈王在位二十年。新羅金庾信與蘇定方討平之。百濟國舊有五部。分統三十七郡。二百濟城。七十六萬戶。唐以地。分置熊津馬韓東明金漣德安等五都督府。仍其酋長為都督府刺史。未幾。新羅盡並其地。置熊全武三州及諸郡縣　又虎嵓寺有政事嵓。國家將議宰相。則書當選者名。或三四函封置嵓上。須臾取看。名上有印跡者為相。故名之　又泗泚河邊有一嵓。蘇定方嘗坐此上。釣魚龍而出。故嵓上有龍跪之跡。因名龍嵓　又郡中有三山。曰日山吳山浮山。國家全盛之時。各有神人居其上。飛相往來。朝夕不絕　又泗泚崖又有一石。可坐十餘人。百濟王欲幸王興寺禮佛。先於此石望拜佛。其石自暖。因名㷝石　又泗泚河兩崖如畫屏。百濟王每游宴歌舞。故至今稱為大王浦　又始祖溫祚乃東明第三子。體洪大。性孝友。善騎射　又多婁王寬厚有威望　又沙沸王(一作沙伊王)仇首崩嗣位。而幼少不能政。即廢而立古爾王。或云。至樂初二年己未乃崩。古爾方立。

武王(古本作武康。非也。百濟無武康)

第三十武王名璋。母寡居。築室于京師南池邊。池龍文通而生。小名薯童。器量難測。常掘薯蕷。賣為活業。國人因以為名。

【現代漢語翻譯】現代漢語譯本：所夫里（Souri）。國號為南扶余（Nam Buyeo）。傳至第三十一世義慈王（Uija），歷時一百二十年。到唐顯慶五年，即義慈王在位第二十年，新羅（Silla）的金庾信（Kim Yu-sin）與唐朝的蘇定方（Su Dingfang）合力將其平定。百濟國（Baekje）原有五部，分統三十七郡，二百座城，七十六萬戶。唐朝將這片土地分置為熊津（Ungjin）、馬韓（Mahan）、東明（Dongmyeong）、金漣（Geumnyeon）、德安（Deogan）等五都督府，仍舊任命當地的酋長為都督府刺史。不久，新羅完全吞併了這片土地，設定了熊州（Ungju）、全州（Jeonju）、武州（Muju）三州以及其他郡縣。又虎嵓寺（Hogwam Temple）有一政事嵓（Jeongsa Rock）。國家將要商議宰相人選時，便將當選者的名字寫在紙上，或者三四個名字寫好后封在盒子裡，放在嵓上。過一會兒取下來看，名字上有印跡的人就被任命為宰相。因此得名政事嵓。又泗泚河（Sabi River）邊有一嵓，蘇定方曾坐在此處釣魚，釣出龍來，因此嵓上有龍跪拜的痕跡，因此得名龍嵓（Dragon Rock）。又郡中有三座山，叫做日山（Il Mountain）、吳山（O Mountain）、浮山（Bu Mountain）。國家全盛之時，各有神人居住在山上，飛來飛去，早晚不停。又泗泚崖（Sabi Cliff）上有一塊石頭，可以坐十餘人。百濟王想要去王興寺（Wangheung Temple）禮佛，先在這塊石頭上遙望拜佛，那石頭自己就變暖了，因此得名㷝石（Warm Rock）。又泗泚河兩岸的懸崖如同畫屏。百濟王每次在此游宴歌舞，所以至今被稱為大王浦（Great King's Shore）。又始祖溫祚（Onjo）是東明（Dongmyeong）的第三個兒子，體格洪大，性格孝順友愛，擅長騎射。又多婁王（Daru）寬厚而有威望。又沙沸王（Sabeol）（一作沙伊王（Sai））去世后，仇首（Gusu）繼位，但因為年幼不能處理政事，就被廢黜而立古爾王（Goi）。或者說，至樂（Jile）初二年己未年去世，古爾才得以繼位。武王（Mu）（古本寫作武康（Mugang），這是錯誤的。百濟沒有武康）。第三十代武王，名叫璋（Jang）。他的母親寡居，在京城南邊的池塘邊蓋了房子。池塘里的龍與她交合而生下了璋。璋的小名叫薯童（Seodong），器量難以預測，經常挖薯蕷來賣以維持生計，國人因此用這個稱呼他。

【English Translation】 English version: Souri. The state was named Nam Buyeo (Southern Buyeo). It lasted for 120 years until the 31st ruler, King Uija. In the 5th year of the Tang Dynasty's Xianqing era, which was the 20th year of King Uija's reign, Kim Yu-sin of Silla and Su Dingfang of the Tang Dynasty jointly conquered it. The old Baekje kingdom had five regions, governing 37 counties, 200 castles, and 760,000 households. The Tang Dynasty divided this land and established five governor-generals' offices: Ungjin, Mahan, Dongmyeong, Geumnyeon, and Deogan, retaining the local chieftains as governors. Before long, Silla completely annexed the land, establishing the three provinces of Ungju, Jeonju, and Muju, as well as other counties. Also, in Hogwam Temple (Tiger Cliff Temple) there is Jeongsa Rock (Political Affairs Rock). When the state was about to discuss the selection of a prime minister, they would write the names of the candidates on paper, or write three or four names and seal them in boxes, placing them on the rock. After a while, they would take them down and look at them. The person whose name had a mark on it would be appointed as prime minister. Hence the name Jeongsa Rock. Also, beside the Sabi River (Sabi River) there is a rock where Su Dingfang once sat to fish, catching a dragon. Therefore, there are traces of a dragon kneeling on the rock, hence the name Dragon Rock. Also, in the county there are three mountains called Il Mountain (Sun Mountain), O Mountain (Wu Mountain), and Bu Mountain (Floating Mountain). During the kingdom's golden age, divine beings lived on each mountain, flying back and forth, constantly from morning till night. Also, on Sabi Cliff (Sabi Cliff) there is a stone that can seat more than ten people. When the King of Baekje wanted to visit Wangheung Temple (Wangheung Temple) to worship Buddha, he would first bow towards the Buddha from this stone, and the stone would warm up on its own, hence the name Warm Rock. Also, the cliffs on both sides of the Sabi River are like painted screens. The King of Baekje would often hold banquets with singing and dancing here, so it is still called Great King's Shore. Also, the founding ancestor Onjo was the third son of Dongmyeong, with a large physique and a filial and friendly nature, skilled in riding and archery. Also, King Daru was generous and had prestige. Also, after the death of King Sabeol (also written as King Sai), Gusu succeeded to the throne, but because he was young and unable to handle state affairs, he was deposed and King Goi was installed. Or it is said that he died in the second year of the Jile era, and Goi was then able to succeed to the throne. King Mu (In the old version it is written as Mugang, which is incorrect. There was no Mugang in Baekje). The 30th King Mu, named Jang. His mother was a widow and built a house by the pond south of the capital. A dragon from the pond mated with her and gave birth to Jang. Jang's childhood name was Seodong, and his abilities were unpredictable. He often dug yams to sell for a living, so the people called him by that name.

聞新羅真平王第三公主善花(一作善化)美艷無雙。剃髮來京師。以薯蕷餉閭里群童。群童親附之。乃作謠。誘群童而唱之云。善化公主主隱　他密只嫁良置古　薯童房乙夜矣卯乙抱遣去如　童謠滿京。達于宮禁。百官極諫。竄流公主于遠方。將行。王后以純金一斗贈行。公主將至竄所。薯童出拜途中。將欲侍衛而行。公主雖不識其從來。偶爾信悅。因此隨行。潛通焉。然後知薯童名。乃信童謠之驗。同至百濟。出母后所贈金。將謀計活。薯童大笑曰。此何物也。主曰。此是黃金。可致百年之富。薯童曰。吾自小掘薯之地。委積如泥土。主聞大驚曰。此是天下至寶。君今知金之所在。則此寶輸送父母宮殿何如。薯童曰可。於是聚金。積如丘陵。詣龍華山師子寺知命法師所。問輸金之計。師曰。吾以神力可輸。將金來矣。主作書。並金置於師子前。師以神力。一夜輸置新羅宮中。真平王異其神變尊敬尤甚。常馳書問安否。薯童由此得人心。即王位。一日王與夫人慾幸師子寺。至龍華山下大池邊。彌勒三尊出現池中。留駕致敬。夫人謂王曰。須創大伽藍於此地。固所愿也。王許之。詣知命所。問填池事。以神力一夜頹山。填池為平地。乃法像彌勒三會殿塔廊廡各三所創之。額曰彌勒寺(國史云王興寺)真平王遣百工助之。

至今存其寺(三國史云。是法王之子。而此傳之獨女之子。未詳)。

后百濟　　甄萱

三國史本傳云。甄萱尚州加恩縣人也。咸通八年丁亥生。本姓李。后以甄為氏。父阿慈個。以農自活。光啟中據沙弗城(今尚州)自稱將軍。有四子。皆知名於世。萱號傑出。多智略。李碑家記云。真興大王妃思刀謚曰白𪀚夫人。第三子仇輪公之子波珍干善品之子角干酌珍妻王咬巴里生角干元善。是為阿慈個也。慈之弟妻上院夫人。第二妻南院夫人。生五子一女。其長子是尚父萱。二子將軍能哀。三子將軍龍蓋。四子寶蓋。五子將軍小蓋。一女大主刀金。又古記云。昔一富人居光州北村。有一女子。姿容端正。謂父曰。每有一紫衣男到寢交婚。父謂曰。汝以長絲貫針刺其衣。從之。至明盡絲于北墻下。針刺于大蚯蚓之腰。后因妊生一男。年十五。自稱甄萱。至景福元年壬子稱王。立都於完山郡。理四十三年。以清泰元年甲午。萱之三子纂逆。萱投太祖。子金剛即位。天福元年丙申。與高麗兵會戰於一善郡。百濟敗績。國王云。初萱生孺褓時。父耕於野。母餉之。以兒置於林下。虎來乳之。鄉黨聞者異焉。及壯體貌雄奇。志氣倜儻不凡。從軍入王京。赴西南海防戌。枕戈待敵。其氣恒為士卒先。以勞為裨將。唐昭宗景福

【現代漢語翻譯】現代漢語譯本：至今寺廟仍然存在（《三國史》記載，他是法王的兒子，而此傳記說是獨女的兒子，具體情況尚不清楚）。

后百濟甄萱（Zhen Xuan）

《三國史本傳》記載，甄萱是尚州加恩縣人，生於咸通八年丁亥年。原本姓李，後來以甄為姓。他的父親阿慈個（A Ci Ge）以務農為生。光啟年間佔據沙弗城（今尚州），自稱將軍。有四個兒子，都很有名。甄萱號稱傑出，很有智謀。李碑家記記載，真興大王妃思刀謚號白𪀚夫人，她的第三個兒子仇輪公的兒子波珍干善品的兒子角干酌珍的妻子王咬巴里生了角干元善，他就是阿慈個。阿慈個的弟媳是上院夫人，第二個妻子是南院夫人，生了五個兒子一個女兒。長子是尚父甄萱，二兒子是將軍能哀，三兒子是將軍龍蓋，四兒子是寶蓋，五兒子是將軍小蓋，一個女兒是大主刀金。另外，古老的記載說，過去有一個富人住在光州北村，有一個女子，姿容端正，對父親說：『每天都有一個穿紫衣的男子來與我交合。』父親說：『你用長絲穿過針刺他的衣服。』女子照做了。到天亮時，絲線一直延伸到北墻下，針刺在一隻大蚯蚓的腰上。後來因此懷孕生了一個男孩。十五歲時，自稱甄萱。到景福元年壬子年稱王，在完山郡建都。統治了四十三年。到清泰元年甲午年，甄萱的第三個兒子纂發動叛亂，甄萱投奔太祖。兒子金剛即位。天福元年丙申年，與高麗軍隊在一善郡交戰，百濟戰敗。國王說：當初甄萱還是嬰兒的時候，父親在田野里耕作，母親給他送飯，把孩子放在樹林下，老虎來給他餵奶。鄉里的人聽到這件事都覺得很奇異。等到他長大后，體貌雄奇，志氣倜儻不凡。從軍進入王京，到西南海防戍守。枕著戈等待敵人，他的氣概總是領先於士兵。因為有功勞而被任命為裨將。唐昭宗景福

English version: The temple still exists today (The History of the Three Kingdoms says he was the son of King Beopheung, while this biography says he was the son of an only daughter, which is unclear).

Later Baekje Gyeon Hwon (Zhen Xuan)

The 'Biography of Gyeon Hwon' in the History of the Three Kingdoms states that Gyeon Hwon was from Gaeun County in Sangju, born in the year Dinghai of the Hamtong era (867 AD). His original surname was Lee, but he later adopted the surname Gyeon. His father, A Ci Ge, made a living by farming. During the Guangqi era, he seized Sha弗城 (present-day Sangju) and proclaimed himself a general. He had four sons, all of whom were famous. Gyeon Hwon was known for his outstanding intelligence and strategic skills. The Lee Bi Family Records state that Queen Sidao, the queen of King Jinheung, was posthumously named Lady Baek𪀚. Her third son, Lord Churun, had a son named Bojingan Seonpung, whose son, Gaggan Jakjin's wife Wang Yobari, gave birth to Gaggan Wonseon, who was A Ci Ge. A Ci Ge's brother's wife was Lady Sangwon, and his second wife was Lady Namwon, who gave birth to five sons and one daughter. The eldest son was Sangfu Gyeon Hwon, the second son was General Neungae, the third son was General Yonggae, the fourth son was Bogae, the fifth son was General Sogae, and the daughter was Da Ju Dogeum. Furthermore, ancient records state that in the past, a wealthy man lived in Bukchon, Gwangju. He had a daughter with a beautiful appearance. She said to her father, 'Every night, a man in purple clothes comes to sleep with me.' The father said, 'Use a long silk thread to pierce his clothes with a needle.' She did as she was told. By dawn, the thread extended to the base of the north wall, and the needle was stuck in the waist of a large earthworm. Later, she became pregnant and gave birth to a boy. At the age of fifteen, he proclaimed himself Gyeon Hwon. In the year Renzi of the Gyeongbok era (900 AD), he declared himself king and established his capital in Wansan County. He ruled for forty-three years. In the year Jiawu of the Qingtai era (934 AD), Gyeon Hwon's third son, Geon, launched a rebellion. Gyeon Hwon surrendered to Taejo. His son Geumgang ascended the throne. In the year Bingshen of the Tianfu era (936 AD), he fought alongside the Goryeo army in Iseon County, and Baekje was defeated. The king said: When Gyeon Hwon was an infant, his father was plowing in the field, and his mother brought him food, placing the child under a tree. A tiger came and nursed him. The villagers who heard of this found it strange. When he grew up, he had a majestic appearance and extraordinary ambition. He joined the army and entered the royal capital, serving in the southwestern coastal defense. He slept with his spear as a pillow, waiting for the enemy. His spirit always led the soldiers. Because of his merits, he was appointed as a deputy general. Emperor Zhaozong of Tang, Gyeongbok

【English Translation】 Modern Chinese Translation: To this day, the temple still exists (The 'History of the Three Kingdoms' states that he was the son of King Beopheung, while this biography says he was the son of an only daughter, the details of which are unclear).

Later Baekje Gyeon Hwon (甄萱)

The 'Biography of Gyeon Hwon' in the History of the Three Kingdoms states that Gyeon Hwon was from Gaeun County in Sangju, born in the year Dinghai of the Hamtong era. His original surname was Lee, but he later adopted the surname Gyeon. His father, A Ci Ge (阿慈個), made a living by farming. During the Guangqi era, he seized Sha弗城 (present-day Sangju) and proclaimed himself a general. He had four sons, all of whom were famous. Gyeon Hwon was known for his outstanding intelligence and strategic skills. The Lee Bi Family Records state that Queen Sidao, the queen of King Jinheung, was posthumously named Lady Baek𪀚. Her third son, Lord Churun, had a son named Bojingan Seonpung, whose son, Gaggan Jakjin's wife Wang Yobari, gave birth to Gaggan Wonseon, who was A Ci Ge. A Ci Ge's brother's wife was Lady Sangwon, and his second wife was Lady Namwon, who gave birth to five sons and one daughter. The eldest son was Sangfu Gyeon Hwon, the second son was General Neungae, the third son was General Yonggae, the fourth son was Bogae, the fifth son was General Sogae, and the daughter was Da Ju Dogeum. Furthermore, ancient records state that in the past, a wealthy man lived in Bukchon, Gwangju. He had a daughter with a beautiful appearance. She said to her father, 'Every night, a man in purple clothes comes to sleep with me.' The father said, 'Use a long silk thread to pierce his clothes with a needle.' She did as she was told. By dawn, the thread extended to the base of the north wall, and the needle was stuck in the waist of a large earthworm. Later, she became pregnant and gave birth to a boy. At the age of fifteen, he proclaimed himself Gyeon Hwon. In the year Renzi of the Gyeongbok era, he declared himself king and established his capital in Wansan County. He ruled for forty-three years. In the year Jiawu of the Qingtai era, Gyeon Hwon's third son, Geon, launched a rebellion. Gyeon Hwon surrendered to Taejo. His son Geumgang ascended the throne. In the year Bingshen of the Tianfu era, he fought alongside the Goryeo army in Iseon County, and Baekje was defeated. The king said: When Gyeon Hwon was an infant, his father was plowing in the field, and his mother brought him food, placing the child under a tree. A tiger came and nursed him. The villagers who heard of this found it strange. When he grew up, he had a majestic appearance and extraordinary ambition. He joined the army and entered the royal capital, serving in the southwestern coastal defense. He slept with his spear as a pillow, waiting for the enemy. His spirit always led the soldiers. Because of his merits, he was appointed as a deputy general. Emperor Zhaozong of Tang, Gyeongbok

元年。是新羅真聖王在位六年。嬖豎在側。竊弄國權。綱紀紊㢮。加之以饑饉。百姓流移。群盜蜂起。於是萱竊有叛心。嘯聚徒侶。行擊京西南州縣。所至響應。旬月之間。眾至五千。遂襲武珍州自王。猶不敢公然稱王。自署為新羅西南都統行全州刺史兼御史中承上柱國漢南國開國公。龍化元年己酉也。一雲景福元年壬子。是時北原賊良吉雄強。弓裔自投為麾下。萱聞之。遙授良吉職為裨將。萱西巡至完山州。州民迎勞。喜得人心。謂左右曰。百濟開國六百餘年。唐高宗以新羅之請。遣將軍蘇定方。以舡兵十三萬越海。新羅金庾信捲土歷黃山。與唐兵合。攻百濟滅之。予今敢不立都以雪宿憤乎。遂自稱后百濟王。設官分職。是唐光化三年。新羅孝恭王四年也。貞明四年戊寅。鐵原京眾心忽變。推戴我太祖即位。萱聞之遣使稱賀。遂獻孔雀扇地理山竹箭等。萱與我太祖。陽和陰克。獻驄馬于太祖。三年冬十月。萱率三千騎至曹物城(今未詳)太祖亦以精兵來與之角。萱兵銳。未決勝負。太祖欲權和以老其師移書乞和。以堂弟王信為質。萱亦以外甥真虎交質。十二月攻取居西(今未詳)等二十餘城。遣使入後唐稱藩。唐策授檢校太尉兼侍中判百濟軍事。依前都督行全州刺史海東四面都統指揮兵馬判置等事百濟王食邑二千五

【現代漢語翻譯】元年，時值新羅真聖女王在位第六年。受寵幸的宦官在側，暗中把持國政，導致朝綱紊亂。加上連年饑荒，百姓流離失所，盜賊蜂擁而起。於是甄萱暗生叛心，聚集黨羽，攻打京城西南的州縣，所到之處紛紛響應。不到一月，隊伍就發展到五千人。於是攻佔武珍州，自立為王。但仍不敢公開稱王，自稱為新羅西南都統行全州刺史兼御史中丞上柱國漢南國開國公。那一年是龍化元年己酉。一說為景福元年壬子。當時北原的賊首梁吉勢力強盛，弓裔前去投奔，成為他的部下。甄萱聽聞此事，遙授梁吉裨將之職。甄萱西巡至完山州，州民迎接慰勞，他很高興得到民心，對左右說：『百濟開國六百多年，唐高宗因為新羅的請求，派遣將軍蘇定方，率領十三萬水軍渡海而來。新羅的金庾信率領軍隊在黃山與唐軍會合，攻打百濟，滅亡了它。我今天難道不應該建都來洗雪這長久的仇恨嗎？』於是自稱后百濟王，設定官職，分派任務。那一年是唐光化三年，新羅孝恭王四年。貞明四年戊寅，鐵原京的民眾心意忽然改變，推戴我們的太祖即位。甄萱聽聞此事，派遣使者前來祝賀，並進獻孔雀扇、地理山的竹箭等物。甄萱與我們的太祖，表面和睦，暗中互相較量。他向太祖獻上青驄馬。三年冬十月，甄萱率領三千騎兵到達曹物城（今已無法考證）。太祖也率領精兵前來與他交戰。甄萱的軍隊銳氣正盛，勝負未分。太祖想要暫時和解，以麻痹敵軍，於是寫信請求和談，並以堂弟王信作為人質。甄萱也以外甥真虎交換人質。十二月，攻取居西（今已無法考證）等二十餘座城池。派遣使者入後唐稱臣。後唐冊封他為檢校太尉兼侍中判百濟軍事，依舊擔任都督行全州刺史海東四面都統指揮兵馬判置等事百濟王，食邑二千五百戶。

【English Translation】 The first year, which was the sixth year of Queen Jinseong of Silla's reign. Favored eunuchs were at her side, secretly manipulating state affairs, leading to the collapse of the court's discipline. Added to this were years of famine, causing the people to be displaced and bandits to rise up in droves. Thereupon, Gyeon Hwon secretly harbored rebellious intentions, gathered his followers, and attacked the southwestern prefectures and counties of the capital, where he received widespread support. Within a month, his forces grew to five thousand men. He then seized Mujinju and declared himself king. However, he still did not dare to openly proclaim himself king, instead calling himself the Supreme Commander of the Southwest of Silla, Acting Prefect of Jeonju, concurrently Censorate Middle Censor, Senior Pillar of the State, and Founding Duke of Hannam. That year was the year of Gi-yu in the first year of Yonghwa. One account says it was the year of Im-ja in the first year of Gyeongbok. At that time, the bandit leader Yanggil of Bukwon was powerful, and Gung Ye went to join him as his subordinate. When Gyeon Hwon heard of this, he remotely appointed Yanggil as a lieutenant. Gyeon Hwon toured west to Wansanju, where the prefectural people welcomed and comforted him. He was pleased to have won the hearts of the people and said to his attendants, 'Baekje was founded for over six hundred years. Emperor Gaozong of Tang, at the request of Silla, sent General Su Dingfang, leading 130,000 naval troops across the sea. Silla's Kim Yushin led his troops at Hwangsan and joined forces with the Tang army to attack and destroy Baekje. Shouldn't I establish a capital today to avenge this long-standing resentment?' Thereupon, he declared himself King of Later Baekje, established official positions, and assigned duties. That year was the third year of Guanghua of Tang and the fourth year of King Hyogong of Silla. In the year of Mu-in in the fourth year of Zhenming, the hearts of the people of Cheorwon-gyeong suddenly changed, and they enthroned our Taejo (Wang Geon). When Gyeon Hwon heard of this, he sent an envoy to congratulate him and presented peacock fans and bamboo arrows from Jirisan. Gyeon Hwon and our Taejo were outwardly harmonious but secretly competed with each other. He presented a gray horse to Taejo. In the tenth month of the third year of winter, Gyeon Hwon led three thousand cavalry to Jomul Fortress (location unknown today). Taejo also led elite troops to fight him. Gyeon Hwon's troops were at their peak, and the outcome was undecided. Taejo wanted to temporarily reconcile to wear down the enemy, so he wrote a letter requesting peace and offered his cousin Wang Sin as a hostage. Gyeon Hwon also exchanged his nephew Jin Ho as a hostage. In the twelfth month, he captured over twenty fortresses, including Geoseo (location unknown today). He sent an envoy to the Later Tang to pledge allegiance. The Later Tang appointed him as Inspector Grand Commandant concurrently Vice Minister of the Chancellery, Military Commissioner of Baekje, still serving as Governor of Jeonju, Supreme Commander of the Four Seas of Haedong, Commander of Military Affairs, and King of Baekje, with a fief of 2,500 households.

百戶。四年真虎暴卒。疑故殺。即囚王信。使人請還前年所送驄馬。太祖笑還之。天成二年丁亥九月。萱攻取近品城(今山陽縣)燒之。新羅王求救于太祖。太祖將出帥。萱襲取高郁府(今蔚州非也)進軍族始林(一云雞林西郊)卒入新羅王都。新羅王與夫人出遊鮑石亭時。由是甚敗。萱強引夫人亂之。以王之族弟金傅嗣位。然後虜王弟孝廉。宰相英景。又取國珍寶。兵仗子女。百工之巧者。自隨以歸。太祖以精騎五千。要萱于公山下大戰。太祖之將金樂崇謙死之。諸軍敗北。太祖僅以身免。而不與相抵。使盈其貫。萱乘勝轉掠大木城(今若木)京山府康州攻缶谷城。又義成府之守洪述。拒戰而死。太祖聞之曰。吾失右手矣四十二年庚寅。萱欲攻古昌郡(今安東)大舉。而石山營寨。太祖隔百步而郡北瓶山營寨。累戰萱敗。獲侍郎金渥。翌日萱收卒襲破順城。城主元逢不能御。棄城宵遁。太祖赫怒。貶為下枝縣(今禮山縣。元逢本順城人故也)新羅君臣以衰季。難以復興。謀引我太祖。結好為援。萱聞之又欲入王都作惡。恐太祖先之。寄書于太祖曰。昨者國相金雄廉等將召足下入京。有同鱉應黿聲。是欲鷃披準翼。必使生靈塗炭宗社丘墟。仆是以先著祖鞭。獨揮韓鉞。誓百寮如皎日。諭六部以義風。不意奸臣遁逃。邦

君薨變。遂奉景明王表弟獻康王之外孫。勸即尊位。再造危邦。喪君有君於是乎在。足下勿詳忠告。徒聽流言。百計窺覦。多方侵擾。尚不能見仆馬首。拔仆牛毛。冬初都頭索湘束手星山陣下。月內左將金樂曝骸美利寺前。殺獲居多。追禽不小。強羸若此。勝敗可知。所期者。掛弓于平壤之樓。飲馬于浿江之水。然以前月七日。吳越國使班尚書至。傳王詔旨。知卿與高麗。久通和好。共契鄰盟。比因質子之兩亡。家失和親之舊好。互侵疆境。不戢干戈。今專發使臣。赴卿本道。又移文高麗。宜各相親比。永孚于休。仆義篤尊王。情深事大。及聞詔諭。即欲祗承。但虜足下欲罷不能困而猶鬥。今錄詔書寄呈。請留心詳悉。且免獹迭憊。終必貽譏。蚌𪃬相持。亦為所笑。宜迷復之為誡。無後悔之自貽。□□二年正月。太祖答曰。伏奉吳越國通使班尚書所傳詔旨書一道。兼蒙足下辱示長書敘事者。伏以華軺膚使。爰到制書。尺素好音。兼蒙教誨。捧芝檢而雖增感激。辟華箋而難遣嫌疑。今拖回軒。輒敷危衽仆仰承天假。俯迫人推。過叨將帥之權。獲赴經綸之會。頃以三韓厄會。九土兇荒。黔黎多屬於黃巾。田野無非其赤土。庶幾弭風塵之警。有以救邦國之災。爰自善鄰。于為結好果見數千里農桑樂業。七八年士卒閑眠。及至

癸酉年。維時陽月。忽焉生事。至乃交兵足下始輕敵以直前。若螳螂之拒轍。終知難而勇退。如蚊子之負山。拱手陳辭。指天作誓。今日之後。永世歡和。茍或渝盟神其殛矣。仆爾尚止戈之正。期不殺之仁。遂解重圍以休疲卒。不辭質子但欲安民。此即我有大德于南人也。豈期歃血未乾。兇威復作。蜂蠆之毒侵害於生民。狼虎之狂為梗于畿甸。金城窘忽。黃屋震驚。仗義尊周。誰似桓文之霸。乘間謀漢。唯看莽卓之奸。致使王之至尊。枉稱子于足下。尊卑失序。上下同憂。以為非有元輔之忠純。豈得再安社稷。以仆心無匿惡。志切尊王。將援置於朝廷。使扶危於邦國。足下見毫釐之小利。忘天地之厚恩。斬戮君主焚燒宮闕。𦵔醢卿佐。虔劉士民。姬姜則取以同車。珍寶則奪之相載。元惡浮於桀紂。不仁甚於獍梟仆惡極崩天。誠深卻日。約效鷹鹯之逐。以申犬馬之□再舉干戈。兩更槐柳。陸墼則雷馳電激。水攻則虎搏龍騰。動必成功。舉無虛發。逐尹卿于海岸。積甲如山。禽雛造于城邊。伏屍蔽野。燕山郡畔。斬吉奐于軍前。馬利(疑伊山郡)城戮隨晤于纛下。拔任存(今大興郡)之日。刑積等數百人捐軀。破清川縣(尚州領內縣名)之時。□□等四五輩授首。桐藪(今桐華寺)望旗而潰散。京山銜璧以投降。康州則自

南而來羅府則自西移屬。侵攻若此。收復寧遙必期泜水營中。靈張耳千般之恨。烏江岸上成漢王一揵之心竟息風波。永清寰海。天之所助。命欲何歸。況承吳越王殿下。德洽包荒。仁深字小。特出綸于舟禁。諭戢難於青丘。既奉訓謀。敢不尊奉。若足下祗承睿旨。悉戢兇機。不唯副上國之仁恩。抑可紹東海之絕緒。若不過而能改。其如悔不可追(書乃崔致遠作也)。長興三年。甄萱臣龔直勇而有智略。來降太祖。萱捉龔直二子一女。烙斷股箸。秋九月。萱遣一吉。以舡兵入高麗禮城江。留三日。取鹽白真三州船一百艘。焚之而去(云云)清泰元年甲午。萱聞太祖屯運州(未詳)遂簡甲士。蓐食而至。未及營壘。將軍黔弼以勁騎擊之。斬獲三千餘級。熊津以北三十餘城。聞風自降。萱麾下術士宗訓醫者之謙勇將尚逢雀弼等降於太祖。丙申正月。萱謂子曰。老夫新羅之季。立后百濟名有年於今矣。兵倍于北軍。尚爾不利。殆天假手為高麗。蓋歸順於北王。保首領矣。其子神劍龍劍良劍等三人皆不應。李磾家記云。萱有九子。長曰神劍(一云甄成)二子太師謙腦。三子佐承龍述。四子大師聰智。五子大阿干宗祐。六子闕。七子佐承位興。八子大師青丘。一女國大夫人。皆上院夫人所生也。萱多妻妾。有子十餘人。第四子金剛

【現代漢語翻譯】現代漢語譯本：從南方而來的羅府，現在從西邊轉移管轄。侵略攻打如此猛烈。收復寧遠必定要在泜水營中進行。靈張耳（人名）有千般的怨恨，烏江岸上項羽（漢王）自刎的決心最終平息了戰亂，永遠安定了天下。這是上天在幫助高麗，命運將歸向何處呢？況且承蒙吳越王殿下，恩德廣佈，仁慈深厚，特別頒佈了關於船隻禁令的文書，告誡青丘（可能是指某個地方）平息戰亂。既然接受了訓示和謀略，怎敢不遵從奉行？如果足下能夠遵循聖上的旨意，完全停止兇惡的念頭，不僅能夠符合上國的仁義恩惠，還可以繼承東海斷絕的血脈。如果執迷不悟，那麼後悔也來不及了（這封信是崔致遠寫的）。長興三年，甄萱（人名，后百濟的建立者）的臣子龔直（人名）勇敢而有智謀，前來歸降太祖（高麗太祖王建）。甄萱抓住了龔直的兩個兒子和一個女兒，用烙鐵燒斷了他們的腿。秋季九月，甄萱派遣一吉（人名），率領船隊進入高麗的禮城江，停留了三天，奪取了鹽、白、真三州的船隻一百艘，焚燒后離去（此處省略一些內容）。清泰元年甲午，甄萱聽說太祖駐紮在運州（具體情況不詳），於是挑選精銳士兵，吃完早飯就出發。還沒到達營壘，將軍黔弼（人名）率領精銳騎兵攻擊他們，斬首俘獲三千多人。熊津以北的三十多座城池，聽到訊息后紛紛投降。甄萱手下的術士宗訓、醫生之謙、勇將尚逢、雀弼等人向太祖投降。丙申年正月，甄萱對他的兒子們說：『我自從新羅末年，建立后百濟，到現在已經有很多年了。兵力是北軍的兩倍，仍然不利，大概是上天要幫助高麗，我們歸順北方的王，保住性命吧。』他的兒子神劍（人名）、龍劍（人名）、良劍（人名）等三人都不答應。李磾（人名）的家記中記載：甄萱有九個兒子，長子叫神劍（一說叫甄成），二兒子是太師謙腦，三兒子是佐承龍述，四兒子是大師聰智，五兒子是大阿干宗祐，六兒子名字缺失，七兒子是佐承位興，八兒子是大師青丘，還有一個女兒是國大夫人，都是上院夫人所生。甄萱有很多妻妾，有十幾個兒子。第四個兒子叫金剛。

【English Translation】 English version: Luo's prefecture, which came from the south, is now shifting its jurisdiction from the west. The invasion and attack are so fierce. Recovering Ningyuan must be done in the Zhi River camp. Ling Zhang Er (person's name) has a thousand kinds of hatred, and Xiang Yu's (King of Han) determination to commit suicide on the bank of the Wu River finally quelled the war and permanently stabilized the world. This is heaven helping Goryeo, where will fate lead? Moreover, thanks to His Highness the King of Wu and Yue, whose kindness is widespread and whose benevolence is profound, a special decree on ship bans was issued, warning Qingqiu (possibly referring to a place) to quell the war. Since we have received the instructions and strategies, how dare we not obey and follow them? If you can follow the emperor's will and completely stop the evil thoughts, you will not only be in line with the benevolence and grace of the upper country, but also inherit the severed bloodline of the East Sea. If you are obsessed and do not change, then it will be too late for regret (this letter was written by Choi Chi-won). In the third year of Changxing, Gong Zhi (person's name), a brave and resourceful minister of Gyeon Hwon (person's name, founder of Later Baekje), came to surrender to Taejo (King Wang Geon of Goryeo). Gyeon Hwon captured Gong Zhi's two sons and one daughter, and branded their legs with hot iron. In the ninth month of autumn, Gyeon Hwon sent Il-gil (person's name) to lead a fleet into the Yeseong River of Goryeo, stayed for three days, seized one hundred ships from the three prefectures of Yeom, Baek, and Jin, burned them, and left (some content omitted here). In the year of Gap-o in the first year of Qingtai, Gyeon Hwon heard that Taejo was stationed in Unju (details unknown), so he selected elite soldiers and set off after breakfast. Before reaching the camp, General Geom-pil (person's name) led elite cavalry to attack them, beheading and capturing more than three thousand people. More than thirty cities north of Ungjin surrendered upon hearing the news. Jong-hun, a sorcerer, Ji-heom, a doctor, Sang-bong, a brave general, and Jak-pil, all under Gyeon Hwon, surrendered to Taejo. In the first month of the year Byeong-sin, Gyeon Hwon said to his sons: 'Since the end of Silla, I have established Later Baekje, and it has been many years now. Our military strength is twice that of the Northern Army, but we are still at a disadvantage. It is probably heaven helping Goryeo. Let's surrender to the Northern King and save our lives.' His sons Sin-geom (person's name), Yong-geom (person's name), and Yang-geom (person's name) all refused. The family records of Yi-geom (person's name) state: Gyeon Hwon had nine sons, the eldest son was Sin-geom (also known as Gyeon Seong), the second son was Grand Master Heom-noe, the third son was Jwa-seung Yong-sul, the fourth son was Grand Master Chong-ji, the fifth son was Da-agan Jong-yu, the sixth son's name is missing, the seventh son was Jwa-seung Wi-heung, the eighth son was Grand Master Cheong-gu, and there was also a daughter who was the Grand Lady of the State, all born to the Lady of the Upper Court. Gyeon Hwon had many wives and concubines, and had more than ten sons. The fourth son was Geum-gang.

。身長而多智。萱特愛之。意欲傳位。其兄神劍良劍龍劍知之憂㦖。時良劍為康州都督。龍劍為武州都督。獨神劍在側。伊餐能奐使人往康武二州。與良劍等謀。至清泰二年乙未春三月。與英順等勸神劍。幽萱于金山佛宇。遣人殺金剛。神劍自稱大王。赦境內(云云)初萱寢未起。遙聞宮庭呼㖤聲。問是何聲歟。告父曰。玉年老暗于軍國政要。長子神劍攝父王位。而諸將歡賀聲也。俄移父于金山佛宇。以巴達等壯士三十人守之。童謠曰。可憐完山兒。失父涕連灑。萱與後宮年少男女二人侍婢古比女內人能又男等囚繫。至四月。釀酒而飲醉守卒三十人。而與小元甫香文吳琰忠質等以海路迎之。既至。以萱為十年之長。尊號為尚父。安置於南宮。賜楊州食邑田莊。奴婢四十口。馬九匹。以其國先來降者信康為衙前。甄萱婿將軍英規密語其妻曰。大王勤勞四十餘年。功業垂成。一旦以家人之禍失地。從於高麗。夫貞女不可二夫。忠臣不事二主。若舍已君。以事逆子耶。何顏以見天下之義士乎。況聞高麗王公仁厚勤儉。以得民心。殆天啟也。必為三韓之主。盍致書以安慰我王。兼慇勤于王公。以圖後來之福乎。妻曰。子之言是吾意也。於是天福元年丙申二月。遣人致意于太祖曰。君舉義旗。請為內應以迎王師。太祖喜。厚賜其

【現代漢語翻譯】現代漢語譯本：他身材高大且智慧過人，甄萱（Gyeon Hwon，后百濟的建立者）特別喜愛他，有意傳位給他。他的哥哥神劍（Sin Geum）、良劍（Yang Geum）和龍劍（Yong Geum）得知後感到憂慮。當時，良劍擔任康州（Gangju）都督，龍劍擔任武州（Muju）都督，只有神劍在甄萱身邊。伊餐（Ichan，百濟官位名）能奐（Neunghwan）派人前往康州和武州，與良劍等人商議。到了清泰二年乙未年（公元935年）春三月，他們與英順（Yeongsun）等人勸說神劍，將甄萱幽禁在金山（Geumsan）佛宇（Bulyu，寺廟）。並派人殺害金剛（Geumgang）。神劍自立為大王，赦免境內（此處省略）。起初，甄萱還在睡夢中，遙遙聽到宮廷中的呼喊聲，便問是什麼聲音。有人告訴他：『玉年老昏聵，不諳軍國政要，長子神劍攝取父王的王位，所以眾將都在歡呼慶賀。』不久，便將甄萱轉移到金山佛宇，派遣巴達（Bada）等三十名壯士看守。童謠唱道：『可憐的完山（Wansan，后百濟首都）兒，失去父親淚如雨下。』甄萱與後宮的年輕男女二人，侍婢古比女（Gubi-nyeo）和內人能又男（Neung U-nam）等人被囚禁。到了四月，他們釀酒灌醉了三十名守卒，然後與小元甫（So Wonbo）、香文（Hyangmun）、吳琰（O Yeon）、忠質（Chungjil）等人從海路迎接甄萱。到達后，他們尊稱甄萱為『十年之長』，尊號為『尚父』，安置在南宮（Nangung），賜予楊州（Yangju）作為食邑，以及田莊、奴婢四十口、馬九匹。將先前歸降后百濟的信康（Sin Kang）任命為衙前。甄萱的女婿，將軍英規（Yeong Gyu）私下對他的妻子說：『大王勤勞四十餘年，功業即將完成，卻因為家人的禍亂而失去國土，歸順高麗（Goryeo）。貞女不能嫁二夫，忠臣不能侍奉二主。如果捨棄自己的君主，而去侍奉逆子嗎？有什麼臉面去見天下的義士呢？況且聽說高麗王（指太祖王建）公仁厚勤儉，以此得到民心，這大概是天意吧，必定會成為三韓（Samhan，指朝鮮半島）之主。何不寫信去安慰我們的王，同時對高麗王公慇勤示好，以圖日後的幸福呢？』他的妻子說：『你說的正是我的想法。』於是，在天福元年丙申年（公元936年）二月，派遣使者向太祖（Taejo，高麗太祖王建）表達心意說：『您舉起義旗，請允許我們作為內應來迎接王師。』太祖非常高興，給予他豐厚的賞賜。

【English Translation】 English version: He was tall and very intelligent. Gyeon Hwon (founder of Later Baekje) especially loved him and intended to pass the throne to him. His brothers, Sin Geum, Yang Geum, and Yong Geum, were worried upon learning this. At that time, Yang Geum was the governor of Gangju, and Yong Geum was the governor of Muju, while only Sin Geum was by Gyeon Hwon's side. Ichan Neunghwan sent people to Gangju and Muju to discuss with Yang Geum and others. In the third month of spring in the year Eulmi of Cheongtae 2 (935 AD), they, along with Yeongsun and others, persuaded Sin Geum to imprison Gyeon Hwon in the Bulyu (temple) of Geumsan. They also sent people to kill Geumgang. Sin Geum declared himself king and pardoned the territory (omitted here). Initially, Gyeon Hwon was still asleep when he vaguely heard shouts from the palace, so he asked what the sound was. Someone told him, 'Yu is old and senile, ignorant of military and national affairs. The eldest son, Sin Geum, has taken over the throne of his father, the king, so the generals are cheering and celebrating.' Soon, Gyeon Hwon was moved to the Bulyu of Geumsan, and thirty strong men, including Bada, were sent to guard him. A children's song said, 'Pitiful child of Wansan (capital of Later Baekje), losing his father, tears fall like rain.' Gyeon Hwon, along with two young men and women from the harem, the maid Gubi-nyeo, and the court lady Neung U-nam, were imprisoned. In the fourth month, they brewed wine and got the thirty guards drunk, and then, with So Wonbo, Hyangmun, O Yeon, Chungjil, and others, welcomed Gyeon Hwon by sea. Upon arrival, they honored Gyeon Hwon as 'the elder of ten years,' with the title 'Sangfu (respected elder),' and placed him in Nangung, granting Yangju as his fief, along with estates, forty slaves, and nine horses. Sin Kang, who had previously surrendered to Later Baekje, was appointed as Ajeon. Gyeon Hwon's son-in-law, General Yeong Gyu, secretly said to his wife, 'The Great King has worked diligently for over forty years, and his achievements are about to be completed, but he has lost his land due to family turmoil and is submitting to Goryeo. A chaste woman cannot marry two husbands, and a loyal subject cannot serve two lords. If we abandon our own lord to serve a rebellious son, how can we face the righteous men of the world? Moreover, I have heard that the King of Goryeo (referring to Taejo Wang Geon) is benevolent, kind, diligent, and frugal, and has won the hearts of the people. This is probably the will of heaven, and he will surely become the ruler of the Three Han (referring to the Korean Peninsula). Why not write a letter to comfort our king and also show kindness to the royal family of Goryeo to seek future happiness?' His wife said, 'What you say is exactly what I think.' Therefore, in the second month of the year Byeongsin of Cheonbok 1 (936 AD), they sent a messenger to express their intentions to Taejo (Taejo Wang Geon, founder of Goryeo), saying, 'You have raised the banner of righteousness, please allow us to act as internal support to welcome the royal army.' Taejo was very pleased and gave him generous rewards.

使者遣之。謝英規曰。若蒙恩一合。無道路之梗。即先致謁于將軍。然後升堂拜夫人。兄事而姊尊之。必終有以厚報之。天下鬼神皆聞此語。六月。萱告太祖。老臣所以投身於殿下者。愿仗殿下威棱。以誅逆子耳。伏望大王藉以神兵。殲其賊亂。臣雖死無憾。太祖曰。非不欲討之。待其時也。先遣太子及正將軍述希領步騎十萬。趣天安府。秋九月。太祖率三軍至天安。合兵進次一善。神劍以兵逆之甲午。隔一利川相對。王師背艮向坤而陳。太祖與萱觀兵。忽白雲狀如劍戟起。我師向彼行焉。乃鼓行而進。百濟將軍孝奉德述哀述明吉等。望兵勢大而整。棄甲降於陣前。太祖勞慰之。問將帥所在。孝奉等曰。元帥神劍在中軍。太祖命將軍公萱等。三軍齊進挾擊。百濟軍潰北至黃山炭峴。神劍與二弟將軍富達能奐等四十餘人生降。太祖受降。余皆勞之。許令與妻子上京。問能奐曰。始與良劍等密謀囚大王立其子者。汝之謀也。為臣之義。當如是乎。能奐俯首不能言。遂命誅之。以神劍僭位為人所脅。非其本心。又且歸命乞罪。特原其死。甄萱憂懣發疽。數日卒于黃山佛舍。九月八日也。壽七十。太祖軍令嚴明。士卒不犯秋毫。州縣安堵。老幼皆呼萬歲。謂英規曰。前王失國后。其臣子無一人慰之者。獨卿夫妻千里嗣音。以致

【現代漢語翻譯】現代漢語譯本使者被派走了。謝英規說：『如果蒙您恩準，一路平安無阻，我將先去拜見將軍，然後到府上拜見夫人，像對待兄長一樣侍奉將軍，像對待姐姐一樣尊敬夫人，將來一定會重重報答。』這番話天地鬼神都聽見了。六月，甄萱告訴太祖：『老臣之所以投靠殿下，是希望藉助殿下的威勢，誅殺逆子。懇請大王借給我神兵，消滅這些叛賊。我即使死了也沒有遺憾。』太祖說：『不是不想討伐，只是在等待時機。』先派遣太子和正將軍述希率領步兵和騎兵十萬人，前往天安府。秋季九月，太祖率領三軍到達天安，會合兵力進駐一善。神劍率兵抵禦，在甲午日，隔著一利川相對。王師背靠東北方，面向西南方佈陣。太祖和甄萱觀看軍隊。忽然，白雲呈現出劍戟的形狀升起，我軍向白雲所指的方向前進。於是擂鼓前進。百濟將軍孝奉、德述、哀述、明吉等，看到我軍兵勢強大而整齊，丟棄盔甲在陣前投降。太祖慰勞了他們，詢問將帥的所在。孝奉等人說：『元帥神劍在中軍。』太祖命令將軍公萱等，三軍一起進擊。百濟軍隊潰敗，向北逃到黃山炭峴。神劍和他的兩個弟弟將軍富達、能奐等四十餘人投降。太祖接受了他們的投降，其餘的人都加以慰勞，允許他們帶著妻子兒女前往京城。太祖問能奐說：『當初與良劍等人密謀囚禁大王，擁立他的兒子，是你的主意嗎？作為臣子的道義，應該這樣做嗎？』能奐低著頭說不出話來。於是下令處死他。認為神劍篡位是被他人脅迫，並非他的本意，而且已經歸順乞求饒恕，特別赦免了他的死罪。甄萱憂愁煩悶，背上長了毒瘡，幾天後死在黃山佛舍，時間是九月八日，享年七十歲。太祖軍令嚴明，士兵不侵犯百姓分毫，州縣安定，百姓老少都高呼萬歲。太祖對英規說：『前王失去國家后，他的臣子沒有一個人慰問他，只有你們夫妻千里迢迢前來問候。』

【English Translation】 English version The envoy was sent away. Xie Yinggui said, 'If I am favored with safe passage, I will first pay my respects to the General, and then visit the Lady at her residence, treating the General as an elder brother and the Lady as an elder sister. I will surely repay your kindness handsomely in the future.' Heaven and earth and all the spirits heard these words. In June, Zhen Xuan (Gyeon Hwon) told Taejo (Wang Geon), 'The reason this old subject has devoted himself to Your Highness is that I wish to rely on Your Highness's power to execute the rebellious son. I beseech the Great King to lend me divine troops to eliminate these rebellious bandits. Even if I die, I will have no regrets.' Taejo said, 'It is not that I do not wish to subjugate them, but I am waiting for the opportune moment.' He first dispatched the Crown Prince and General Jeong Sul-hui, leading 100,000 infantry and cavalry, to proceed to Cheonan-bu (Cheonan Prefecture). In the autumn, the ninth month, Taejo led the three armies to Cheonan, and combined forces to advance to Ilseon. Singeom (Shin Geum) resisted with troops, facing them across the Ilicheon (Ili River) on the day of Gap-o (a day in the sexagenary cycle). The royal army formed a battle array with their backs to the northeast and facing the southwest. Taejo and Gyeon Hwon observed the troops. Suddenly, white clouds rose in the shape of swords and halberds, and our army advanced in the direction the white clouds pointed. Thereupon, they beat the drums and advanced. The Baekje (Later Baekje) generals Hyo Bong, Deok Sul, Ae Sul, Myeong Gil, and others, seeing the great and well-ordered strength of our army, abandoned their armor and surrendered before the battle lines. Taejo consoled them and asked about the whereabouts of the commanders. Hyo Bong and the others said, 'The Marshal Singeom is in the central army.' Taejo ordered General Gong Hwon and others to advance with the three armies and attack from both sides. The Baekje army collapsed and fled north to Hwangsan Tanhyeon (Hwangsan Charcoal Ridge). Singeom and his two younger brothers, Generals Bu Dal and Neung Hwan, along with forty-odd others, surrendered. Taejo accepted their surrender, and consoled the rest, allowing them to go to the capital with their wives and children. Taejo asked Neung Hwan, 'Was it your idea to conspire with Ryang Geon and others to imprison the Great King and enthrone his son? Is this how a subject should behave?' Neung Hwan lowered his head and could not speak. Thereupon, he ordered him to be executed. He considered that Singeom's usurpation was due to coercion by others and not his original intention, and that he had already surrendered and begged for forgiveness, so he specially pardoned him from death. Gyeon Hwon, in sorrow and vexation, developed carbuncles on his back and died a few days later at the Buddhist temple in Hwangsan, on the eighth day of the ninth month, at the age of seventy. Taejo's military orders were strict and clear, and the soldiers did not violate the people's property in the slightest. The prefectures and counties were secure, and the old and young all shouted 'Long live the King!' Taejo said to Yinggui, 'After the former king lost his country, not a single one of his subjects came to comfort him, only you and your wife traveled a thousand miles to inquire after him.'

誠意。兼歸美於寡人。其義不可忘。許職左承。賜田一千頃。許借驛馬三十五匹以迎家人。賜其二子以官。甄萱起唐景福元年。至晉天福元年。共四十五年。丙申滅　史論曰。新羅數窮道喪。天無所助。民無所歸。於是群盜投隙而作。若猬毛然。其劇者弓裔甄萱二人而已。弓裔本新羅王子而反。以家國為仇至斬先祖之畫像。其為不仁甚矣。甄萱起自新羅之民。至新羅之祿。包藏禍心。幸國之危。侵軼都邑。虔劉君臣若禽獸。實天下之元惡。故弓裔見棄于其臣。甄萱產禍於其子。皆自取之也。又誰咎也。雖項羽李密之雄才。不能敵漢唐之興。而況裔萱之兇人。豈可與我太祖相抗歟。

駕洛國記(文廟朝。大康年間。金官知州事文人所撰也。今略而載之)

開闢之後。此地未有邦國之號。亦無君臣之稱。越有我刀干。汝刀干。彼刀干。五刀干。留水乾。留天干。神天干。五天干。神鬼乾等九干者。是酋長領總百姓凡一百戶。七萬五千人。多以自都山野。鑿井而飲耕田而食。屬後漢世祖光武帝建武十八年壬寅三月禊洛之日。所居北龜旨(是峰巒之稱若十朋伏之狀故云也)有殊常聲氣呼喚。眾庶二三百人集會於此。有如人音。隱其形而發其音曰。此有人否。九乾等云。吾徒在。又曰。吾所在為何。對云龜旨也。又

【現代漢語翻譯】現代漢語譯本：誠意歸於我，這份恩情不可忘記。我許你左承的官職，賜予良田一千頃，允許你借用驛馬三十五匹去迎接家人。並賜予你的兩個兒子官職。甄萱從唐朝景福元年開始，到晉朝天福元年結束，總共四十五年。丙申年被滅亡。

史論說：新羅國運衰敗，天道喪失，上天不再庇佑，百姓無所歸依。於是各路盜賊乘虛而起，像刺猬的毛一樣多。其中最厲害的只有弓裔和甄萱二人。弓裔本是新羅王子卻起兵反叛，把國家和家族當成仇敵，甚至斬殺先祖的畫像，他的不仁到了極點。甄萱出身于新羅百姓，享受著新羅的俸祿，卻包藏禍心，趁著國家危難之際，侵犯都城，殘殺君臣如同對待禽獸一般，實在是天下的大惡人。所以弓裔被他的臣子拋棄，甄萱給他的兒子們帶來了災禍，這都是他們自作自受。又能怪誰呢？即使是項羽、李密這樣雄才大略的人，也無法對抗漢朝和唐朝的興盛，更何況弓裔、甄萱這樣的兇惡之人，怎麼能與我的太祖相抗衡呢？

駕洛國記（文廟朝大康年間，金官知州事文人所撰寫。現在只簡略地記載）

開天闢地之後，這片土地沒有邦國的稱號，也沒有君臣的稱謂。有我刀干（I Dogan），汝刀干（You Dogan），彼刀干（That Dogan），五刀干（Five Dogan），留水乾（Stay Water Dogan），留天干（Stay Sky Dogan），神天干（God Sky Dogan），五天干（Five Sky Dogan），神鬼干（God Ghost Dogan）等九干（Nine Dogan），是酋長，統領百姓共一百戶，七萬五千人。大多在山野建立都邑，鑿井取水，耕田為食。到了後漢世祖光武帝建武十八年壬寅三月舉行禊祭的日子，在所居住的北龜旨（是山峰的名稱，形狀像十個朋友伏臥的樣子，所以這樣說）傳出不同尋常的聲音，呼喚著。眾多百姓二三百人聚集在這裡。有像人一樣的聲音，隱藏著形體發出聲音說：『這裡有人嗎？』九乾等回答說：『我們在這裡。』又問：『我所在的地方是什麼地方？』回答說：『龜旨。』又

【English Translation】 English version: Showing sincerity and attributing all good to me, this kindness should not be forgotten. I grant you the position of Left Minister, bestow upon you a thousand 'qing' (unit of area) of fertile land, and allow you to borrow thirty-five post horses to welcome your family. I also grant official positions to your two sons. Gyeon Hwon (甄萱) began from the first year of Jingfu (景福) of the Tang Dynasty to the first year of Tianfu (天福) of the Jin Dynasty, a total of forty-five years. He was destroyed in the year of 'bingshen' (丙申).

The historian comments: Silla's (新羅) fortune was exhausted, and the Way (道) was lost. Heaven offered no help, and the people had nowhere to turn. Thus, bandits rose up taking advantage of the situation, like porcupine quills. The most formidable among them were Gung Ye (弓裔) and Gyeon Hwon (甄萱). Gung Ye (弓裔), originally a prince of Silla (新羅), rebelled, treating his country and family as enemies, even going so far as to behead the portraits of his ancestors. His lack of benevolence was extreme. Gyeon Hwon (甄萱) rose from the common people of Silla (新羅), enjoying the emoluments of Silla (新羅), yet harboring treacherous intentions. Taking advantage of the nation's crisis, he invaded the capital and slaughtered the rulers and ministers like beasts. He was truly the greatest evildoer in the world. Therefore, Gung Ye (弓裔) was abandoned by his subjects, and Gyeon Hwon (甄萱) brought disaster upon his sons. They brought it upon themselves. Who else can be blamed? Even the heroic talents of Xiang Yu (項羽) and Li Mi (李密) could not withstand the rise of the Han and Tang dynasties. How much less could the wicked men Gung Ye (弓裔) and Gyeon Hwon (甄萱) contend with my Taejo (太祖, founder of Goryeo)?

The Record of Garak-guk (駕洛國記) (Written by a scholar during the reign of King Munjong (文廟朝) in the Dakang (大康) era, when he was the governor of Gim Gwan (金官). Now, it is recorded briefly.)

After the creation of the world, this land had no name for a nation, nor titles for rulers and ministers. There were nine 'gan' (干, chieftain) such as I Dogan (我刀干), You Dogan (汝刀干), That Dogan (彼刀干), Five Dogan (五刀干), Stay Water Dogan (留水乾), Stay Sky Dogan (留天干), God Sky Dogan (神天干), Five Sky Dogan (五天干), God Ghost Dogan (神鬼干), etc. These were chieftains who led a total of one hundred households, seventy-five thousand people. They mostly established their capitals in the mountains and fields, digging wells for water and cultivating the land for food. In the eighteenth year of Jianwu (建武) of Emperor Guangwu (光武帝) of the Later Han Dynasty, on the day of the purification ritual in the third month of the year 'renyin' (壬寅), at Buk Guji (北龜旨) (which is the name of a peak, shaped like ten friends lying prostrate, hence the name) where they lived, there was an unusual sound and voice calling out. Two or three hundred people gathered here. There was a voice like a human's, concealing its form and saying: 'Is there anyone here?' The nine 'gan' (干) and others replied: 'We are here.' It asked again: 'What place am I in?' They replied: 'Guji (龜旨).' Again

曰。皇天所以命我者。御是處。惟新家邦。為君后。為茲故降矣。爾等須掘峰頂撮士歌之云。龜何龜何。首其現也。若不現也。燔灼而吃也。以之蹈舞。則是迎大王。歡喜踴躍之也。九乾等如其言。咸忻而歌舞。未幾仰而觀之。唯紫繩自天垂而著地。尋繩之下。乃見紅幅裹金合子。開而視之。有黃金卵六圓如日者。眾人悉皆驚喜。俱伸百拜。尋還。裹著抱持而歸我刀家窴榻上。其眾各散。過浹辰。翌日平明眾庶復相聚集開合。而六卵化為童子。容貌甚偉。仍坐于床。眾庶拜賀。盡恭敬止。日日而大。逾十餘晨昏。身長九尺則殷之天乙。顏如龍焉則漢之高祖。眉之八彩則有唐之高。眼之重瞳則有虞之舜。其于月望日即位也。始現故諱首露。或云首陵(首陵是崩后謚也)。國稱大駕洛。又稱伽耶國。即六伽耶之一也。餘五人各歸為五伽耶主。東以黃山江。西南以濸海。西北以地理山。東北以伽耶山南而為國尾。俾創假宮而入御。但要質儉。茅茨不剪。土階三尺。二年癸卯春正月。王若曰。朕欲定置京都。仍駕幸假宮之南新沓坪(是古來閑田。新耕作故云也。畓乃俗文也)四望山嶽。顧左右曰此地狹小如蓼葉然而秀異。可為十六羅漢住地。何況自一成三。自三成七。七聖住地。固合於是。托土開疆。終然允臧歟。筑置一千五

百步週迴羅城。宮禁殿宇。及諸有司屋宇。虎庫倉廩之地。事訖還宮。遍徴國內丁壯人夫工匠。以其月二十日資始金陽。暨三月十日役畢。其宮闕屋舍。候農隙而作之。經始於厥年十月。逮甲辰二月而成。涓吉辰御新宮。理萬機而勤庶務。忽有琓夏國含達王之夫人妊娠。彌月生卵。卵化為人。名曰脫解。從海而來。身長三尺。頭圓一尺。悅焉詣闕。語于王云。我欲奪王之位。故來耳。王答曰。天命我俾即于位。將令安中國而綏下民。不敢違天之命。以與之位。又不敢以吾國吾民。付囑于汝。解云。若爾可爭其術。王曰可也。俄頃之間。解化為鷹。王化為鷲。又解化為雀。王化為鹯。於此際也。寸陰未移。解還本身。王亦復然。解乃伏膺曰。仆也適於角術之場。鷹之鷲。雀之於鹯。獲免焉。此蓋聖人惡殺之仁而然乎。仆之與王。爭位良難。便拜辭而出。到麟郊外渡頭。將中朝來泊之木道而行。王竊恐滯留謀亂。急發舟師五百艘而追之。解奔入雞林地界。舟師盡還。事記所載多異與新羅。屬建武二十四年戊申七月二十七日。九乾等朝謁之次獻言曰。大王降靈已來。好仇未得。請臣等所有處女絕好者。選入宮闈。俾為伉儷王曰。朕降於茲天命也。配朕而作后。亦天之命。卿等無慮。遂命留天干押輕舟。持駿馬。到望山島立待

【現代漢語翻譯】現代漢語譯本：百步週迴的羅城，宮禁殿宇，以及各部門的屋宇，虎庫倉廩之地，事情完畢后返回宮中，徵集國內所有壯年男子、工匠，在那年二月二十日開始在金陽建造，到三月十日工程結束。宮闕屋舍，等到農閑時再建造。于那年十月開始建造，到甲辰年二月完成。選擇吉日入住新宮，處理政務，勤于為百姓服務。忽然琓夏國含達王的夫人懷孕，滿月後生下一個卵，卵孵化成人，名叫脫解（意為『掙脫』），從海上而來，身高三尺，頭圓一尺。高興地來到王宮，對國王說：『我想要奪取你的王位，所以來了。』國王回答說：『上天命令我即位，將要安定中國，使百姓安寧，不敢違背天命，把王位給你。又不敢把我的國家和人民，交付給你。』脫解說：『如果這樣，可以比試法術。』國王說：『可以。』一會兒，脫解變成鷹，國王變成鷲。脫解又變成麻雀，國王變成鹯。在這瞬間，時間極短。脫解恢復原形，國王也恢復原形。脫解於是心悅誠服地說：『我剛才在比試法術的場合，鷹變成鷲，麻雀變成鹯，得以倖免。這大概是聖人厭惡殺戮的仁慈所致吧。我與大王，爭奪王位實在太難了。』便拜辭而出，到麟郊外渡口，打算乘坐從中國來的停泊的木船離開。國王暗自擔心他滯留會圖謀作亂，急忙派遣五百艘戰船追趕他。脫解逃入雞林地界，戰船全部返回。史書記載大多與新羅不同。在建武二十四年戊申年七月二十七日，九乾等人在朝拜時進言說：『大王降臨以來，沒有得到合適的配偶。請允許臣等將所有處女中最美麗的，選入宮中，作為大王的配偶。』國王說：『我降臨到這裡是天命。與我相配作為王后，也是天命。你們不必擔憂。』於是命令留天干押著輕舟，帶著駿馬，到望山島等候。

【English Translation】 English version: The circumference of the capital city was a hundred paces. The palace buildings, as well as the offices of various departments, and the land for the tiger pens and granaries, were completed, and they returned to the palace. They conscripted all able-bodied men and artisans in the country, and began construction at Jinyang on the twentieth day of the second month of that year, finishing on the tenth day of the third month. The palace buildings and houses would be built during the agricultural off-season. Construction began in the tenth month of that year and was completed in the second month of Jia Chen. They chose an auspicious day to move into the new palace, managing affairs of state and diligently serving the people. Suddenly, the wife of Hamdal Wang of the Wanxia Kingdom became pregnant and gave birth to an egg after a full month. The egg hatched into a person named Talhae (meaning 'escape'), who came from the sea, was three feet tall, and had a round head of one foot. He happily went to the palace and said to the king, 'I want to seize your throne, so I have come.' The king replied, 'Heaven has commanded me to ascend to the throne, to bring peace to the country and tranquility to the people. I dare not disobey the mandate of heaven and give the throne to you. Nor dare I entrust my country and my people to you.' Talhae said, 'If so, we can compete in magic.' The king said, 'Agreed.' In a moment, Talhae transformed into a hawk, and the king transformed into an eagle. Talhae then transformed into a sparrow, and the king transformed into a falcon. At this moment, before a moment had passed, Talhae returned to his original form, and the king also returned to his original form. Talhae then submitted and said, 'I was just in a contest of magic, the hawk becoming an eagle, the sparrow becoming a falcon, and was spared. This is probably due to the benevolence of the sage who detests killing. It is indeed difficult for me to compete with the Great King for the throne.' He then bowed and left, going to the ferry outside Linjiao, intending to leave on a wooden boat that had come from China. The king secretly feared that he would stay and plot rebellion, and hurriedly dispatched five hundred warships to pursue him. Talhae fled into the territory of Gyerim, and all the warships returned. The historical records differ greatly from those of Silla. On the twenty-seventh day of the seventh month of the year Wu Shen, the twenty-fourth year of Jianwu, Gu Gan and others said in audience, 'Since the Great King descended, he has not found a suitable consort. Please allow us to select the most beautiful virgins from among all the virgins and bring them into the palace to be the Great King's consorts.' The king said, 'My descent here is the mandate of heaven. To be matched with me as queen is also the mandate of heaven. You need not worry.' So he ordered Liu Tiangan to take a light boat and bring a fine horse to Wangshan Island to wait.

。申命神鬼干就乘岾(望山島。京南島嶼也。乘岾。輦下國也)。忽自海之西南隅。掛緋帆。張茜旗。而指乎北。留天等先舉火于島上。則競渡下陸。爭奔而來。神鬼望之。走入闕奏之。上聞欣欣。尋遣九乾等。整蘭橈。揚桂楫而迎之。旋欲陪入內。王后乃曰。我與等素昧平生焉。敢輕忽相隨而去。留天等返達后之語。王然之。率有司動蹕。從闕下西南六十步許地。山邊設幔殿祗候。王后于山外別浦津頭。維舟登陸。憩于高嶠。解所著綾褲為贄。遺于山靈也。其地侍從媵臣二員。名曰申輔趙匡。其妻二人。號慕貞慕良。或臧獲並計二十餘口。所赍錦繡綾羅。衣裳疋段。金銀珠玉。瓊[王*反]服玩器。不可勝記。王后漸近行在。上出迎之。同入帷宮。媵臣已下眾人。就階下而見之即退。上命有司。引媵臣夫妻曰。人各以一房安置。已下臧獲各一房五六人安置。給之以蘭液蕙醑。寢之以文茵彩薦。至於衣服疋段寶貨之類。多以軍夫遴集而護之。於是王與后共在御國寢。從容語王曰。妾是阿逾陀國公主也。姓許名黃玉。年二八矣。在本國時。今年五月中。父王與皇后顧妾而語曰。爺孃一昨夢中。同見皇天上帝。謂曰。駕洛國元君首露者。天所降而俾御大寶。乃神乃聖。惟其人乎。且以新花家邦。未定匹偶。卿等須遣公主而

【現代漢語翻譯】現代漢語譯本申命神鬼去望山島（望山島，京城以南的島嶼，望山島是輦下之國）。忽然從海的西南角，掛著紅色風帆，張著茜紅色旗幟，向北方駛來。留天等人在島上先點燃火堆，他們便爭先恐後地靠岸，爭著奔來。神鬼看見了，跑回王宮稟告。國王聽了很高興，隨即派遣九乾等人，整理好蘭橈船，揚起桂木船槳去迎接。打算陪同進入王宮，王后說：『我與你們素不相識，怎敢輕率地跟隨你們而去？』留天等人回去稟告了王后的話，國王認為有道理，率領有關官員出行，從王宮西南六十步左右的地方，在山邊設定帷幔殿等候。王后在山外的別浦津頭，停船登陸，在高處休息，解下所穿的綾褲作為禮物，獻給山神。她的侍從媵臣有兩名，名叫申輔、趙匡，他們的妻子兩人，號慕貞、慕良，或者加上奴僕共計二十多人。所攜帶的錦繡綾羅、衣裳布匹、金銀珠玉、美玉服飾玩器，數不勝數。王后漸漸靠近國王所在的地方，國王出來迎接她，一同進入帷幔宮。媵臣以下的眾人，在臺階下拜見后就退下了。國王命令有關官員，帶領媵臣夫妻說：『每人各安置一間房，以下的奴僕每五六人安置一間房。』供給他們蘭液蕙醑，鋪設文茵彩薦。至於衣服布匹寶貨之類，大多由軍夫挑選集中起來保護。於是國王與王后一同在御國寢宮，從容地對國王說：『妾是阿逾陀國（Ayuta，古代印度的一個國家）的公主，姓許名黃玉（Hwang-ok），年方二八。在本國時，今年五月中，父王與母后看著妾說：『爹孃昨晚夢中，一同見到皇天上帝，（皇天上帝：宇宙最高的神）說：駕洛國（Garakguk）元君首露（Suro），是上天降臨來統治大寶的，是神是聖，就是這個人了。而且新建立的國家，還沒有確定配偶，你們須派遣公主去』

【English Translation】 English version They ordered the spirits and deities to go to Mt. Jim (望山島. 京南島嶼也. 乘岾. 輦下國也 - Wangsan Island, an island south of the capital. Mt. Jim is the capital). Suddenly, from the southwest corner of the sea, a scarlet sail appeared, flying a crimson flag, heading north. Ryu Cheon (留天) and others first lit a fire on the island, and they raced to disembark and rushed ashore. The spirits and deities saw this and ran back to the palace to report. The king was delighted upon hearing this and immediately dispatched Gu Gan (九干) and others to prepare the orchid boats and raise the cassia oars to greet them. They intended to escort her into the palace, but the queen said, 'I have never met you before, how can I rashly follow you?' Ryu Cheon and the others returned and conveyed the queen's words. The king acknowledged this and led the officials to proceed sixty paces southwest from the palace, setting up a pavilion by the mountain to await her arrival. The queen disembarked from her boat at Byeolpo Port (別浦津頭) outside the mountain, rested on a high hill, and offered her silk trousers to the mountain spirit as a tribute. Her attendants included two eunuchs named Shin Bo (申輔) and Jo Gwang (趙匡), and their wives, named Mu Jeong (慕貞) and Mu Ryang (慕良), along with more than twenty servants. The brocades, silks, clothes, fabrics, gold, silver, pearls, jade ornaments, and playthings they carried were countless. As the queen approached the king's location, the king came out to greet her and they entered the curtained palace together. The eunuchs and others below bowed at the foot of the stairs and then withdrew. The king ordered the officials to lead the eunuch couples, saying, 'Each couple shall be given a room, and the servants below shall be given a room for every five or six people.' They were provided with orchid wine and cassia liquor, and slept on patterned mats and colorful cushions. As for the clothes, fabrics, treasures, and other items, they were mostly selected and protected by soldiers. Then, the king and queen were together in the royal bedchamber. The queen calmly said to the king, 'I am Princess Hwang-ok (黃玉) of Ayuta (阿逾陀國), and I am twenty-eight years old. In my country, in the fifth month of this year, my father and mother looked at me and said, 'Last night, we both saw the Heavenly Emperor (皇天上帝) in a dream, who said, 'Suro (首露), the founder of Garakguk (駕洛國), was sent by Heaven to rule the great treasure. He is a god and a sage, and he is the one. Moreover, the newly established nation has not yet found a spouse, so you must send the princess to him.'

配之。言訖昇天。形開之後。上帝之言。其猶在耳。你於此而忽辭親向彼乎。往矣。妾也浮海遐尋于蒸[來-(木-┴)+(來-┴+一)]。移天夐赴于蟠桃。螓首敢叨龍顏是近。王答曰。朕生而頗聖。先知公主自遠而屆。下臣有納妃之請。不敢從焉。今也淑質自臻。眇躬多幸。遂以合歡。兩過清宵。一經白晝。於是遂還來船。篙工楫師共十有五人。各賜糧粳米十碩。布三十疋。令歸本國。八月一日迴鑾。與后同輦。媵臣夫妻齊鏕並駕。其漢肆雜物。感使乘載。徐徐入闕。時銅壺欲午。王后爰處中宮。敕賜媵臣夫妻。私屬。空閑二室分入。餘外從者以賓館。一坐二十餘間。酌定人數。區別安置。日給豐羨。其所載珍物。藏於內庫。以為王后四時之費。一日上語臣下曰。九乾等俱為庶僚之長。其位與名。皆是宵人野夫之號。頓非簪履職位之稱。儻化外傳聞。必有嗤笑之恥。遂改我刀為我躬。汝刀為汝諧。彼刀為彼藏。五方為五常。留水留天之名。不動上字。改下字留功留德。改為神道。五天改為五能。神鬼之音不易。改訓為臣貴。取雞林職儀。置角干阿叱干級干之秩。其下官僚。以周判漢儀而分定之。斯所以革古鼎新設官分職之道歟。於是乎理國齊家。愛民如子。其教不肅而威。其政不嚴而理。況與王后而居也。比如

天之有地。日之有月。陽之有陰。其功也塗山翼夏。唐暖興嬌。頻年有夢得熊羆之兆。誕生太子居登公。靈帝中平六年己巳三月一日後崩。壽一百五十七。國人如嘆坤崩。葬于龜旨東北塢。遂欲忘子愛下民之惠。因號初來下纜渡頭村曰主浦村。解綾褲高岡曰綾峴。茜旗行入海涯曰旗出邊。媵臣泉府卿申輔宗正監趙匡等到國三十年。后各產二女焉。夫與婦逾一二年而皆𢱍信也。其餘臧獲之輩。自來七八年間。未有茲子生。唯抱懷土之悲。皆首丘而沒。所舍賓館。圓其無人。元君乃每歌鰥枕。悲嘆良多。隔二五歲。以獻帝立安四年己卯三月二十三日而殂落。壽一百五十八歲矣。國中之人若亡天。只悲慟甚於后崩之日。遂于闕之艮方平地。造立殯宮。高一丈。週三百步而葬之。號首陵王廟也。自嗣子居登王洎九代孫仇沖之享是廟。須以每歲孟春三之日。七之日。仲夏重五之日。仲秋初五之日。十五之日。豐潔之奠。相繼不絕。洎新羅第三十王法敏龍朔元年辛酉三月日。有制曰。朕是伽耶國元君九代孫仇沖王之降於當國也。所率來子世宗之子率友公之子庶云匝干之女文明皇后寔生我者。茲故元君于幼沖人。乃為十五代始祖也。所御國者已曾敗。所葬廟者今尚存。合於宗祧。續乃祀事。仍遣使于黍離之趾。□近廟上上田三十頃。

為供營之資。號稱王位田。付屬本土。王之十七代孫賡世級干祇稟朝旨。主掌厥田。每歲時釀醪醴。設以餅飯茶果庶羞等奠。年年不墜。其祭日不失居登王之所定年內五日也。芬苾孝祀。於是乎在於我。自居登王即位己卯年置便房。降及仇沖朝。來三百三十載之中。享廟禮曲。永無違者。其乃仇沖失位去國。逮龍朔元年辛酉。六十年之間。享是廟禮。或闕如也。美矣哉文武王(法敏王謚也)。先奉尊祖。孝乎惟孝。繼泯絕之祀復行之也。新羅季末有忠至匝干者。攻取金官高城。而為城主將軍。爰有英規阿干。假威于將軍。奪廟享而淫祀。當端午而致告。祠堂梁無故折墜。因覆壓而死焉。於是將軍自謂。宿因多幸。辱為聖王所御。國城之奠。宜我畫其真影。香燈供之。以酬玄恩。遂以鮫絹三尺摸出真影。安於壁上。旦夕膏炷。瞻仰虔至。才三日。影之二目流下血淚。而貯于地上。幾一斗矣。將軍大懼。捧持其真。就廟而焚之。即召王之真孫圭林而謂曰。昨有不祥事。一何重疊。是必廟之威靈。震怒余之圖畫而供養不孫。英規既死。余甚怪畏。影已燒矣。必受陰誅。卿是王之真孫。信合依舊以祭之。圭林繼世奠酻。年及八十八歲而卒。其子間元卿。續而克禋。端午日謁廟之祭。英規之子俊必又發狂。來詣廟。俾徹間元之奠

。以已奠陳享。三獻未終。得暴疾歸家而斃。然古人有言。淫祀無福。反受其殃。前有英規。後有佼必。父子之謂乎。又有賊徒。謂廟中多有金玉。將來盜焉。初之來也。有躬擐甲冑。張弓挾矢。猛士一人。從廟中出。四面雨射。中殺七八人。賊徒奔走。數日再來。有大蟒長三十餘尺。眼光如電。自廟旁出。咬殺八九人。粗得完免者。皆僵仆而散。故知陵園表裡。必有神物護之。自建安四年己卯始造。逮今上御圖三十一載大康二年丙辰。凡八百七十八年。所封美土。不騫不崩。所植佳木。不枯不朽。況所排列萬蘊玉之片片。亦不頹坼。由是觀之。辛替否曰。自古迄今。豈有不亡之國。不破之墳。唯此駕洛國之昔曾亡。則替否之言有徴矣。首露廟之不毀。則替否之言未足信也。此中更有戲樂思慕之事。每以七月二十九日。土人吏卒。陟乘岵。設帷幕。酒食歡呼。而東西送目。壯健人夫。分類以左右之。自望山島。駁蹄骎骎。而競湊於陸。鹢首泛泛。而相推於水。北指古浦而爭趨。蓋此昔留天神鬼等望后之來。急促告君之遺蹟也。國亡之後。代代稱號不一。新羅第三十一政明王即位開耀元年辛巳。號為金官京。置太守。后二百五十九年屬我太祖統合之後。代代為臨海縣。置排岸使。四十八年也。次為臨海郡。或為金海府。

【現代漢語翻譯】現代漢語譯本：已經陳設祭品，三次獻祭尚未結束，就得了急病回家死了。然而古人有話說，『不正當的祭祀沒有福報，反而會遭受災禍』。前面有英規（人名），後面有佼必（人名），說的就是這對父子吧。又有盜賊，說廟裡有很多金玉，打算去偷。他們第一次來的時候，有一個身披盔甲，張弓搭箭的猛士，從廟裡出來，四面像下雨一樣射箭，射死了七八個人。盜賊們奔逃而去。幾天後再次來的時候，有一條三十多尺長的大蟒蛇，眼睛像閃電一樣，從廟旁出來，咬死了八九個人。勉強得以保全的人，都嚇得癱倒在地，四散而逃。所以知道陵園內外，一定有神物在守護。從建安四年己卯年開始建造，到當今皇上御圖三十一年大康二年丙辰年，總共八百七十八年。所封的美好土地，沒有崩塌；所種植的佳木，沒有枯朽。更何況所排列的無數蘊玉的碎片，也沒有頹廢破裂。由此看來，辛替否（人名）說，『自古至今，哪裡有不滅亡的國家，不破敗的墳墓？』唯獨這駕洛國（Garak-guk）曾經滅亡，那麼辛替否的話是有應驗的。首露廟（Sureungmyo）沒有毀壞，那麼辛替否的話就不足以相信了。這裡面還有戲樂思慕的事情。每年七月二十九日，當地的百姓和官吏，登上岵山（Hosang），搭起帷幕，擺上酒食，歡呼雀躍，向東西兩方眺望。壯健的男子，分成左右兩隊。從望山島（Mangseom Island）出發，快馬加鞭，爭先恐後地奔向陸地。船頭彩繪成鳥形的船隻，也紛紛泛起，在水面上互相推擠。向北指向古浦（Gupo）爭相趕去。大概是過去天神鬼等候王后到來的，急切催促君王的遺蹟吧。國家滅亡之後，歷代的稱號都不一樣。新羅（Silla）第三十一代政明王（Jeongmyeong）即位開耀元年辛巳年，改稱為金官京（Gimgwan-gyeong），設定太守。後來二百五十九年，歸屬我太祖（Taejo）統一之後，歷代都稱為臨海縣（Imhae-hyeon），設定排岸使。四十八年後，改為臨海郡（Imhae-gun），或者稱為金海府（Gimhae-bu）。

【English Translation】 English version: The offerings had been laid out, and the third libation was not yet finished when he contracted a sudden illness, returned home, and died. However, the ancients have said, 'Improper sacrifices bring no blessings, but rather invite disaster.' There was Yeong-gyu (person's name) before, and Gyo-pil (person's name) after; could this be referring to that father and son? Furthermore, there were thieves who said that there were many gold and jade items in the temple, and planned to steal them. The first time they came, a brave warrior, clad in armor, drawing a bow and holding arrows, emerged from the temple and shot arrows in all directions like rain, killing seven or eight people. The thieves fled in disarray. When they came again several days later, a large serpent, over thirty feet long, with eyes like lightning, emerged from the temple and bit and killed eight or nine people. Those who barely escaped were paralyzed with fear and scattered. Therefore, it is known that there must be divine beings protecting the inside and outside of the mausoleum. Construction began in the year of Gi-myo, the fourth year of Jian'an, and to the present day, the thirty-first year of the reign of the current emperor, Byeong-jin, the second year of Dakang, it has been a total of eight hundred and seventy-eight years. The beautiful land that was sealed remains uncollapsed, and the fine trees that were planted remain unwithering. Moreover, the countless fragments of Yun-ok jade that are arranged have not decayed or cracked. From this, Xin Tifou (person's name) said, 'From ancient times to the present, where is there a country that does not perish, or a tomb that does not decay?' Only this Garak-guk (Garak-guk) once perished, so Xin Tifou's words have some validation. Sureungmyo (Sureungmyo) has not been destroyed, so Xin Tifou's words are not entirely credible. Within this, there are also events of entertainment and remembrance. Every year on the twenty-ninth day of the seventh month, the local people and officials ascend Hosang (Hosang Mountain), set up tents, and with food and drink, cheer and look east and west. Strong and healthy men are divided into left and right teams. Starting from Mangseom Island (Mangseom Island), they race swiftly on horseback towards the land. Boats with bird-shaped prows float and push each other on the water. They point north towards Gupo (Gupo) and rush to compete. This is probably the vestige of the heavenly gods and spirits awaiting the arrival of the queen, urgently urging the king. After the country perished, the titles changed in each generation. In the year of Sin-sa, the first year of Gaeyao during the reign of King Jeongmyeong (Jeongmyeong), the thirty-first ruler of Silla (Silla), it was renamed Gimgwan-gyeong (Gimgwan-gyeong) and a governor was appointed. Later, after two hundred and fifty-nine years, after it was unified by my Taejo (Taejo), it was called Imhae-hyeon (Imhae-hyeon) in each generation, and a Paeanssa was appointed. After forty-eight years, it was changed to Imhae-gun (Imhae-gun), or called Gimhae-bu (Gimhae-bu).

置都護府。二十七年也。又置防禦使。六十四年也。淳化二年金海府量田使中大夫趙文善申省狀。稱首露陵王廟屬田結數多也。宜以十五結仍舊貫。其餘分折于府之役丁。所司傳狀奏聞。時廟朝宣旨曰。天所降卵。化為聖君。居位而延齡。則一百五十八年也。自彼三皇而下。鮮克比肩者歟。崩后自先代俾屬廟之壟畝。而今減除。良堪疑懼。而不允。使又申省。朝廷然之。半不動於陵廟中。半分給於鄉人之丁也。節使(量田使稚也)受朝旨。乃以半屬於陵園。半以支給於府之徭役戶丁也。幾臨事畢。而甚勞倦。忽一夕夢見七八介鬼神。執縲紲。握刀劍而至。云你有大憝。故加斬戮。其使以謂受刑而慟楚。驚懼而覺。仍有疾瘵。勿令人知之。宵遁而行。其病不問渡關而死。是故量田都帳不著印也。後人奉使來。審檢厥田。才一結十二負九束也。不足者三結八十七負一束矣。乃推鞠斜入處。報告內外官。敕理足支給焉。又有古今所嘆息者。元君八代孫金铚王。克勤為政。又切崇真。為世祖母許皇后奉資冥福。以元嘉二十九年壬辰。于元君與皇后合婚之地創寺。額曰王后寺。遣使審量近側平田十結。以為供億三寶之費。自有是寺五百后。置長游寺所納田柴並三百結。於是右寺三剛。以王后寺在寺柴地東南標內。罷寺為莊。作秋

【現代漢語翻譯】現代漢語譯本設定都護府在（新羅）景德王二十七年。又設定防禦使在（新羅）景德王六十四年。淳化二年，金海府量田使中大夫趙文善呈報省狀，稱首露陵（Suro-reung，金首露王的陵墓）王廟所屬田地面積過多，適宜保留十五結維持舊例，其餘的分配給府里的役丁。有關部門將情況上報朝廷。當時朝廷下旨說：『上天降下卵，化為聖君（指金首露王）。在位而享高壽，活了一百五十八年。自從三皇五帝以來，很少有人能與他相比。駕崩后，先代君王賜予陵廟的田地，現在要減少，實在令人疑懼。』沒有批準。趙文善再次呈報省狀，朝廷採納了他的意見，一半不動用陵廟中的田地，一半分給鄉里的丁戶。節使（量田使趙文善）接受朝廷旨意，於是將一半田地劃歸陵園，一半用來供給府里的徭役戶丁。事情快要結束時，趙文善非常勞累。忽然有一天晚上夢見七八個鬼神，拿著繩索，握著刀劍而來，說：『你犯下大罪，所以要加以斬殺。』趙文善以為要受刑而痛苦哀嚎，驚恐地醒來，仍然感到疾病纏身，不敢讓人知道，連夜逃走，他的病沒有等到渡過關口就死了。因此量田的賬簿沒有蓋印。後來朝廷派人來，仔細檢查那些田地，才只有一結十二負九束，不足三結八十七負一束。於是推究斜入之處，報告內外官員，朝廷下令補足供給。還有一件古今所嘆息的事情，元君（Won-gun，金官國始祖）八代孫金铚王（Kim Chi-wang），勤勉為政，又非常崇尚真理，爲了世祖母許皇后（Heo Hwang-ok）祈求冥福，在元嘉二十九年壬辰年，在元君與皇后合婚的地方建立寺廟，題額為王后寺（Wanghusa）。派遣使者審量寺廟附近平田十結，作為供養三寶的費用。自從有了這座寺廟五百年後，設定長游寺（Jangyusa），所納田柴共三百結。於是右寺三剛，因為王后寺在寺廟柴地東南方標界內，廢寺為莊，作為秋收之地。

【English Translation】 English version The Protectorate General was established in the 27th year of King Gyeongdeok (of Silla). Also, the Defense Commissioner was established in the 64th year of King Gyeongdeok (of Silla). In the 2nd year of Chunhua, Zhao Wenshan, the Grand Master of the Golden Sea Prefecture and Land Measurement Commissioner, submitted a provincial report stating that the area of land belonging to the Suro-reung (Tomb of King Suro) Royal Shrine was excessive. It was appropriate to retain fifteen 'gyeol' (unit of land measurement) to maintain the old practice, and the remainder should be distributed to the corvée laborers of the prefecture. The relevant authorities reported the situation to the court. At that time, the court issued an edict saying: 'Heaven sent down an egg, which transformed into a sage king (referring to King Suro). He reigned and enjoyed a long life, living for one hundred and fifty-eight years. Since the Three Sovereigns and Five Emperors, few have been able to compare with him. After his death, the land granted to the shrine by previous generations is now to be reduced, which is truly alarming.' The request was not approved. Zhao Wenshan submitted another provincial report, and the court accepted his opinion, leaving half of the land in the royal shrine untouched and distributing the other half to the local households. The commissioner (Land Measurement Commissioner Zhao Wenshan) received the court's decree, and thus allocated half of the land to the royal tomb and half to support the corvée labor households of the prefecture. As the matter was nearing completion, Zhao Wenshan became very tired. Suddenly, one night, he dreamed of seven or eight ghosts, holding ropes and grasping swords, who came and said: 'You have committed a great crime, so you will be executed.' Zhao Wenshan thought he was about to be punished and wailed in pain, waking up in fear, still feeling ill. He dared not let anyone know and fled overnight, but his illness caused him to die before he could cross the border. Therefore, the land measurement ledger was not sealed. Later, the court sent someone to carefully inspect the land, and it was found that there was only one 'gyeol', twelve 'bu', and nine 'sok' (smaller units of land measurement), with a shortage of three 'gyeol', eighty-seven 'bu', and one 'sok'. Thus, they investigated the discrepancies and reported to the internal and external officials, and the court ordered that the supply be made up. There is also a matter that has been lamented throughout history, Kim Chi-wang, the eighth-generation descendant of Won-gun (Founder of the Gaya Confederacy), diligently governed and greatly revered truth. To pray for the posthumous blessings of Queen Heo Hwang-ok, the grandmother of the world, in the year of Imjin, the twenty-ninth year of Yuanjia, he founded a temple at the place where Won-gun and the Queen were married, naming it Wanghusa (Queen's Temple). He sent an envoy to measure ten 'gyeol' of nearby flat land to be used for the expenses of supporting the Three Jewels. Five hundred years after the establishment of this temple, Jangyusa (Long Roam Temple) was established, with a total of three hundred 'gyeol' of land and firewood. Thereupon, the three 'gang' (officials) of the right temple, because Wanghusa was located within the southeastern boundary of the temple's firewood land, abolished the temple and turned it into a manor for autumn harvest.

收冬藏之場。秣馬養牛之廄。悲夫。世祖已下九代孫歷數。委錄于下。銘曰。

元胎肇啟　　利眼初明　　人倫雖誕　君位未成　　中朝累世　　東國分京　雞林先定　　駕洛后營　　自無銓宰　誰察民氓　　遂茲玄造　　顧彼蒼生　用授符命　　特遣精靈　　山中降卵　霧裡藏刑　　內猶漠漠　　外亦冥冥　望如無象　　聞乃有聲　　群歌而奏　眾舞而呈　　七日而後　　一時所丁　風吹雲卷　　空碧天青　　下六圓卵　垂一紫纓　　殊方異土　　比屋連薨　觀者如堵　　睹者如羹　　五歸各邑　一在茲城　　同時同跡　　如弟如兄　實天生德　　為世作程　　寶位初陟　寰區欲清　　華構徴古　　土階尚平　萬機始勉　　庶政施行　　無偏無儻　惟一惟精　　行者讓路　　農者讓耕　四方奠枕　　萬姓迓衡　　俄晞薤露　靡保椿㱓　　乾坤變氣　　朝野痛情　金相其躅　　玉振其聲　　來苗不絕　薦藻惟馨　　日月雖逝　　規儀不傾

居登王

父首露王。母許王后。立安四年己卯三月□十三日即位。治三十九年。嘉平五年癸酉九月十七日崩。王妃泉府卿申輔女慕貞。生太子麻品。開皇曆云。姓金氏。蓋國世祖從金卵而生。故以金為姓爾。

麻品王

【現代漢語翻譯】現代漢語譯本：收藏冬季收穫的場地，備好飼料餵養牛馬的馬廄。可悲啊！世祖（Sejo）以下的九代子孫的歷程，都記錄在下面。銘文如下：

元胎開始孕育，銳利的眼睛初次睜開，人類雖然誕生，君位尚未確立。中原王朝世代更迭，東方的國家也分立都城。雞林（Gyerim，新羅的古稱）率先安定，駕洛（Garak，金官伽倻的古稱）隨後建立。因為沒有選拔官吏的制度，誰來考察百姓的生活？於是有了這玄妙的創造，顧及那廣大的百姓。因此授予符命，特地派遣精靈。從山中降下卵，在霧裡隱藏著刑罰。內部仍然模糊不清，外部也一片黑暗。遠望好像沒有形象，聽聞卻有聲音。眾人唱歌而進獻，大家跳舞而呈上。七天之後，一時所定。風吹散雲朵，天空碧藍。下面有六個圓卵，垂著一根紫色的絲帶。遠方不同的土地，家家戶戶相繼去世。觀看的人像墻一樣，看到的人像喝羹一樣。五個返回各自的城邑，一個留在這裡的城池。同時出現同樣的跡象，如同兄弟一樣。實在是上天所生的德行，為世人樹立榜樣。登上王位之初，天下想要安定。華麗的建築借鑑古代，土階崇尚平坦。開始努力處理各種事務，各項政策開始施行。沒有偏袒，沒有邪念，專一而精誠。行走的人讓路，耕種的人讓出田地。四方安定，萬民迎接衡量。不久就凋謝了，不能保住長壽。天地變換氣息，朝廷和民間都感到悲痛。留下金色的形象，發出玉石般的聲音。後代子孫綿延不絕，進獻祭品唯有馨香。日月雖然流逝，規範和儀式不會傾斜。

居登王（Geodeung Wang）：

父親是首露王（Suro Wang），母親是許王后（Heo Wang-hu）。立安（Ipan）四年己卯三月十三日即位，統治三十九年。嘉平（Gapyeong）五年癸酉九月十七日去世。王妃是泉府卿（Cheonbu卿）申輔（Sin Bo）的女兒慕貞（Mujeong），生下太子麻品（Mapum）。開皇曆（Gaehwangryeok）記載，姓金（Kim）氏。大概是因為國世祖是從金卵而生，所以用金作為姓氏。

麻品王（Mapum Wang）

【English Translation】 English version: A place to store the winter harvest, stables to feed horses and cattle. Alas! The lineage of nine generations from Sejo (世祖) is recorded below. The inscription reads:

The primordial embryo begins to form, sharp eyes open for the first time, though humanity is born, the throne is not yet established. The central dynasty changes through generations, and eastern countries also divide their capitals. Gyerim (雞林, ancient name of Silla) is stabilized first, Garak (駕洛, ancient name of Geumgwan Gaya) is established later. Because there is no system for selecting officials, who will examine the lives of the people? Thus, there is this mysterious creation, considering the vast populace. Therefore, the mandate is granted, and a spirit is specially dispatched. An egg descends from the mountain, and punishment is hidden in the mist. The inside is still vague, and the outside is also dark. Looking from afar, it seems there is no image, but hearing it, there is a sound. The crowd sings and presents, everyone dances and offers. After seven days, it is determined at once. The wind blows away the clouds, and the sky is blue. Below are six round eggs, with a purple ribbon hanging down. Distant and different lands, houses die one after another. Those who watch are like a wall, and those who see it are like drinking soup. Five return to their respective towns, and one stays in this city. At the same time, the same signs appear, like brothers. It is truly the virtue born of heaven, setting an example for the world. At the beginning of ascending the throne, the world wants to be stable. The magnificent buildings draw on the ancient, and the earthen steps still value flatness. Begin to work hard on various affairs, and various policies begin to be implemented. Without bias, without wickedness, only with singleness and sincerity. Those who walk give way, and those who cultivate give up the fields. The four directions are stable, and all the people welcome measurement. Soon it withers, unable to preserve longevity. Heaven and earth change their breath, and the court and the people feel grief. Leaving behind a golden image, emitting a sound like jade. Descendants continue endlessly, and the offerings are only fragrant. Although the sun and moon pass, the norms and rituals will not be tilted.

Geodeung Wang (居登王):

His father was Suro Wang (首露王), and his mother was Queen Heo (許王后). He ascended the throne on the 13th day of the third month of the fourth year of Ipan (立安), the year of Gimyo (己卯), and reigned for 39 years. He passed away on the 17th day of the ninth month of the fifth year of Gapyeong (嘉平), the year of Gyeyu (癸酉). His queen was Mujeong (慕貞), the daughter of Sin Bo (申輔), the Cheonbu卿 (泉府卿), and she gave birth to the crown prince Mapum (麻品). The Gaehwangryeok (開皇曆) records that the surname is Kim (金). It is probably because the ancestor of the nation was born from a golden egg, so Kim is used as the surname.

Mapum Wang (麻品王)

一云馬品。金氏。嘉平五年癸酉即位。治三十九年。永平元年辛亥一月二十九日崩。王妃宗正監趙匡孫女好仇。生太子居叱彌。

居叱彌王

一云今勿。金氏。永平元年即位。治五十六年。永和二年丙午七月八日崩。王妃阿躬阿乾孫女阿志。生王子伊品。

伊尸品王

金氏。永和二年即位。治六十二年。義熙三年丁未四月十日崩。王妃司農卿克忠女貞信。生王子坐知。

坐知王

一云金叱。義熙三年即位。娶傭女。以女黨為官。國內擾亂。雞林國以謀欲伐。有一臣名樸元道。諫曰。遺草閱閱亦含羽。況乃人乎。天亡地陷。人保何基。又卜士筮得解卦。其辭曰。解而悔。朋至斯孚。君鑒易卦乎。王謝曰。可擯傭女。貶于荷山島。改行其政。長御安民也。治十五年。永初二年辛酉五月十二日崩。王妃道寧大阿乾女福壽。生子吹希。

吹希王

一云叱嘉。金氏。永初二年即位。治三十一年。元嘉二十八年辛卯二月三日崩。王妃進思角乾女仁德。生王子铚知。

铚知王

一云金铚王。元嘉二十八年即位。明年為世祖許黃玉王后。奉資冥福于初與世祖合御之地。創寺曰王后寺。納田十結充之。治四十二年。永明十年壬申十月四日崩。王妃金相沙乾女邦媛

【現代漢語翻譯】現代漢語譯本一云馬品（Mapum）。金氏。嘉平五年癸酉年即位，統治三十九年。永平元年辛亥年一月二十九日駕崩。王妃是宗正監趙匡的孫女好仇。生下太子居叱彌（Geochilmi）。

居叱彌王（Geochilmi Wang）

一云今勿（Geummul）。金氏。永平元年即位，統治五十六年。永和二年丙午年七月八日駕崩。王妃是阿躬阿乾的孫女阿志。生下王子伊品（Ippum）。

伊尸品王（Isipum Wang）

金氏。永和二年即位，統治六十二年。義熙三年丁未年四月十日駕崩。王妃是司農卿克忠的女兒貞信。生下王子坐知（Jwaji）。

坐知王（Jwaji Wang）

一云金叱（Geumchil）。義熙三年即位，娶了傭女，任用女方的親黨為官，導致國內動亂。雞林國（Gyelim-guk）圖謀攻打。有一位大臣名叫樸元道（Bak Wondo），勸諫說：『即使是遺棄的草葉，也含有羽毛，更何況是人呢？天塌地陷，人依靠什麼呢？』又讓卜士占卜，得到解卦，卦辭說：『解除困難而知悔悟，朋友前來就會誠信。君王您是否借鑑易卦呢？』國王謝罪說：『可以驅逐傭女，將她貶到荷山島（Heosan Island），改變施政方針，長久地治理國家，安定百姓。』統治十五年。永初二年辛酉年五月十二日駕崩。王妃是道寧大阿乾的女兒福壽。生下兒子吹希（Chwihui）。

吹希王（Chwihui Wang）

一云叱嘉（Chilga）。金氏。永初二年即位，統治三十一年。元嘉二十八年辛卯年二月三日駕崩。王妃是進思角乾的女兒仁德。生下王子铚知（Jiji）。

铚知王（Jiji Wang）

一云金铚王（Geumji Wang）。元嘉二十八年即位。第二年，爲了世祖許黃玉王后（Heo Hwang-ok），在當初與世祖結合的地方奉獻資財祈求冥福，建立寺廟名為王后寺（Wanghusa Temple），並捐納田地十結來充實寺廟。統治四十二年。永明十年壬申年十月四日駕崩。王妃是金相沙乾的女兒邦媛。

【English Translation】 English version Mapum. From the Kim clan. Ascended the throne in the year Gyeyu, the fifth year of Jiaping, and reigned for thirty-nine years. Passed away on the twenty-ninth day of the first month of the year Sinhai, the first year of Yongping. The Queen Consort was Hao Chu, the granddaughter of Zhao Kuang, the Director of the Royal Clan Affairs. She gave birth to the Crown Prince Geochilmi (居叱彌).

King Geochilmi (居叱彌王)

Geummul. From the Kim clan. Ascended the throne in the first year of Yongping and reigned for fifty-six years. Passed away on the eighth day of the seventh month of the year Bingwu, the second year of Yonghe. The Queen Consort was Aji, the granddaughter of Ageung Agan. She gave birth to Prince Ippum (伊品).

King Isipum (伊尸品王)

From the Kim clan. Ascended the throne in the second year of Yonghe and reigned for sixty-two years. Passed away on the tenth day of the fourth month of the year Dingwei, the third year of Yixi. The Queen Consort was Jeongsin, the daughter of Keukchung, the Minister of Agriculture. She gave birth to Prince Jwaji (坐知).

King Jwaji (坐知王)

Geumchil. Ascended the throne in the third year of Yixi, married a servant girl, and appointed her relatives to official positions, causing domestic turmoil. The nation of Gyelim-guk (雞林國) plotted to invade. A minister named Bak Wondo (樸元道) advised, 'Even discarded grass contains feathers; how much more so does a person? If the heavens collapse and the earth sinks, what foundation can people rely on?' Furthermore, a diviner cast a hexagram and obtained the 'Release' hexagram, whose words say, 'Release and regret; friends will come with sincerity.' Does Your Majesty take heed of the hexagram of the Book of Changes?' The king apologized, saying, 'The servant girl can be banished to Heosan Island (荷山島), and the administration can be changed to govern the country and pacify the people for a long time.' Reigned for fifteen years. Passed away on the twelfth day of the fifth month of the year Sinyu, the second year of Yongchu. The Queen Consort was Boksu, the daughter of Daoning Agan. She gave birth to the son Chwihui (吹希).

King Chwihui (吹希王)

Chilga. From the Kim clan. Ascended the throne in the second year of Yongchu and reigned for thirty-one years. Passed away on the third day of the second month of the year Sinmyo, the twenty-eighth year of Yuanjia. The Queen Consort was Indeok, the daughter of Jinse Sagakgan. She gave birth to Prince Jiji (铚知).

King Jiji (铚知王)

Also known as King Geumji (金铚王). Ascended the throne in the twenty-eighth year of Yuanjia. In the following year, for Queen Heo Hwang-ok (許黃玉王后), the wife of Sejo, he offered wealth and prayed for blessings in the place where he first united with Sejo, establishing a temple called Wanghusa Temple (王后寺) and donating ten 'gyeols' of land to support it. Reigned for forty-two years. Passed away on the fourth day of the tenth month of the year Imshin, the tenth year of Yongming. The Queen Consort was Bangwon, the daughter of Kim Sang Saggan.

。生王子鉗知。

鉗知王

一云。金鉗王。永明十年即位。治三十年。正光二年辛丑四月七日崩。王妃出忠角乾女淑。生王子仇衡。

仇衡王

金氏。正光二年即位。治四十二年。保定二年壬午九月。新羅第二十四君真興王。興兵薄伐。王使親軍卒。彼眾我寡。不堪對戰也。仍遣同氣脫知爾叱今留在於國。王子上孫卒支公等降入新羅。王妃分叱水爾叱女桂花。生三子。一世宗角干。二茂刀角干。三茂得角干。開皇錄云。梁中大通四年壬子降於新羅。

議曰。案三國史。仇衡以梁中大通四年壬子納土投羅。則計自首露初即位東漢建武十八年壬寅。至仇衡末壬子。得四百九十年矣。若以此記考之。納土在元魏保定二年壬午。則更三十年。總五百二十年矣。今兩存之。

三國遺事卷第二大正藏第 49 冊 No. 2039 三國遺事

三國遺事卷第三

興法第三

順道肇麗(道公之次。亦有法深義淵曇嚴之流。相繼而興教。𤋦古傳無文。今亦不敢編次。詳見僧傳)

高麗本記云。小獸林王即位二年壬申。乃東晉咸安二年孝武帝即位之年也。前秦符堅遣使及僧順道。送佛像經文(時堅都關中。即長安)。又四年甲戌。阿道來自晉。明年乙亥二月。創肖

【現代漢語翻譯】現代漢語譯本生王子鉗知（王子名）。

鉗知王

一說，金鉗王。永明十年即位，統治三十年。正光二年辛丑四月七日去世。王妃是忠角乾的女兒淑，生王子仇衡。

仇衡王

金氏。正光二年即位，統治四十二年。保定二年壬午九月，新羅第二十四代君主真興王興兵攻打。國王派遣親兵抵抗，但敵眾我寡，無法對抗。於是派遣同族脫知爾叱今留在國內，王子上孫卒支公等人投降新羅。王妃是分叱水爾叱的女兒桂花，生三個兒子：一是世宗角干，二是茂刀角干，三是茂得角干。《開皇錄》記載，梁中大通四年壬子投降於新羅。

議論：根據《三國史》，仇衡在梁中大通四年壬子獻出土地投降新羅。那麼從首露王初次即位，東漢建武十八年壬寅，到仇衡末年壬子，共四百九十年。如果按照此記載考證，獻出土地在元魏保定二年壬午，則多出三十年，總共五百二十年。現在兩種說法都保留。

《三國遺事》卷第二大正藏第 49 冊 No. 2039 《三國遺事》

《三國遺事》卷第三

興法第三

順道肇麗（順道之後，也有法深、義淵、曇嚴等人相繼興教。但古書沒有記載，現在也不敢編入。詳細情況參見《僧傳》）。

《高麗本記》記載，小獸林王即位二年壬申，是東晉咸安二年孝武帝即位之年。前秦符堅派遣使者和僧人順道，送來佛像和經文（當時符堅都城在關中，即長安）。又過了四年甲戌，阿道從晉朝來到，第二年乙亥二月，建立肖

【English Translation】 English version Born Prince Geumji (prince's name).

King Geumji

One account says, King Geumji. He ascended the throne in the 10th year of Yongming and reigned for 30 years. He passed away on the 7th day of the fourth month in the year Sinchu of Zhengguang (523 AD). The Queen Consort was Suk, the daughter of Chung Gakgan, and she gave birth to Prince Guhyeong.

King Guhyeong

Of the Kim clan. He ascended the throne in the 2nd year of Zhengguang and reigned for 42 years. In the ninth month of the year Im-o of Baoding (552 AD), King Jinheung, the 24th ruler of Silla, launched a military campaign. The king dispatched his personal troops, but they were outnumbered and unable to withstand the battle. Therefore, he sent his kinsman Talji Ichilgeum to remain in the country, while Prince Sangsun Soljigong and others surrendered to Silla. The Queen Consort was Gyehwa, the daughter of Bunsilsu Ichil, and she bore three sons: Sejong Gakgan, Mudo Gakgan, and Mudeok Gakgan. The Kaihuang Records state that he surrendered to Silla in the year Im-ja of the fourth year of the Datong era of the Liang dynasty.

Discussion: According to the Samguk Sagi (History of the Three Kingdoms), Guhyeong surrendered his territory to Silla in the year Im-ja of the fourth year of the Datong era of the Liang dynasty. Then, from the initial enthronement of King Suro in the year Im-in of the 18th year of Jianwu of the Eastern Han dynasty to the end of Guhyeong's reign in the year Im-ja, it totals 490 years. If we examine it according to this record, the surrender of territory occurred in the year Im-o of the second year of Baoding of the Northern Wei dynasty, which adds 30 years, totaling 520 years. Now, both accounts are preserved.

Samguk Yusa (Memorabilia of the Three Kingdoms), Volume 2 Taisho Tripitaka, Volume 49, No. 2039, Samguk Yusa

Samguk Yusa, Volume 3

Chapter 3: Propagation of the Dharma

Sundao Initiates in Goguryeo (Following Sundao, there were also Dharma masters such as Beop-seup, Uiyeon, and Dameom who successively propagated the teachings. However, ancient records are lacking, so I dare not include them. For details, see the Biographies of Eminent Monks).

The Goryeo Bongi (Annals of Goryeo) records that in the second year of King Sosurim's reign, Im-sin, which was the second year of Xian'an of the Eastern Jin dynasty, the year Emperor Xiaowu ascended the throne, Fu Jian of the Former Qin sent envoys and the monk Sundao, delivering Buddhist images and scriptures (at that time, Fu Jian's capital was in Guanzhong, namely Chang'an). Four years later, in the year Gap-sul, Ado came from Jin, and in the second month of the following year, Eul-hae, he founded Xiao

門寺以置順道。又創伊弗蘭寺以置阿道。此高麗佛法之始。僧傳作二道來自魏云者誤矣。實自前秦而來。又云肖門寺今興國。伊弗蘭寺今興福者亦誤。按麗時都安市城。一名安丁忽。在遼水之北遼水一名鴨淥。今雲安民江。豈有松京之興國寺名。贊曰。

鴨淥春深渚草鮮　　白沙鷗鷺等閑眠　忽驚柔櫓一聲遠　　何處漁舟客到煙

難陀辟濟

百濟本記云。第十五(僧傳云十四誤)[杵-十+匕]流王即位甲申(東晉孝武帝大元九年)。胡僧摩罹難陀至自晉。迎置宮中禮敬。明年乙酉。創佛寺于新都漢山州。度僧十人。此百濟佛法之始。又阿莘王即位大元十七年二月。下教崇信佛法求福。摩罹難陀。譯云童學(其異跡詳見僧傳)。贊曰。

天造從來草昧間　　大都為伎也應難　翁翁自解呈歌舞　　引得傍人借眼看

阿道基羅(一作我道。又阿頭)

新羅本記第四云。第十九訥祗王時。沙門墨鬍子自高麗至一善郡。郡人毛禮(或作毛祿)。於家中作堀室安置。時梁遣使賜衣著香物(高得相詠史詩云。梁遣使僧曰元表。宣送溟檀及經像)。君臣不知其香名與其所用。遣人赍香遍問國中。墨鬍子見之曰。此之謂香也。焚之則香氣芬馥。所以達誠于神聖。神聖未有過於三寶。若燒此發願。

【現代漢語翻譯】現代漢語譯本門寺被用來安置順道(Sundao)。又建立了伊弗蘭寺(Ibullansa)來安置阿道(Ado)。這是高麗佛法的開端。《僧傳》中記載的『二道來自魏』是錯誤的。實際上是從前秦傳來的。還有說『肖門寺(Syaomunsa)就是現在的興國寺(Heungguksa)，伊弗蘭寺(Ibullansa)就是現在的興福寺(Heunggboksa)』也是錯誤的。根據高麗時期的都城在安市城(Ansi)，也叫安丁忽(Andingheul)，位於遼水(Yaoshui)的北面，遼水又名鴨淥(Apnok)，現在叫做安民江(Anminjiang)。怎麼會有松京(Songgyong)的興國寺(Heungguksa)這個名字呢？贊曰：鴨綠江(Apnok)春色深沉，江邊水草鮮嫩，白沙灘上鷗鷺悠閒地棲息。忽然遠處傳來輕柔的搖櫓聲，不知何處的漁船載著客人來到這片煙波浩渺之中。難陀(Marananda)辟濟《百濟本記》記載，第十五任[杵-十+匕]流王(Chiryuwang)即位那年是甲申年（東晉孝武帝太元九年）。胡僧摩罹難陀(Marananda)從晉朝來到百濟，國王迎接他並安置在宮中，以禮相待。第二年乙酉年，在新都漢山州(Hansanju)建立佛寺，度化了十名僧人。這是百濟佛法的開端。還有阿莘王(Asinwang)即位太元十七年二月，下令崇信佛法以求福。摩罹難陀(Marananda)，翻譯過來叫做童學(其異跡詳見《僧傳》)。贊曰：天地開創之初一片混沌，想要在大都(Dade)表演技藝也實在困難。老翁自顧自地唱歌跳舞，引得旁邊的人借眼觀看。阿道(Ado)基羅(Giro)(一作我道，又阿頭) 《新羅本記》第四卷記載，第十九任訥祗王(Neuljiwang)時期，沙門墨鬍子(Mukhoja)從高麗來到一善郡(Ilseon)，郡人毛禮(Morye)(或作毛祿)在家中挖了一個地室來安置他。當時梁朝派遣使者賜予衣物和香物（高得相(Go Deok-sang)的詠史詩中說：『梁朝派遣使僧名叫元表(Wonpyo)，宣送溟檀(Myeongdan)以及經像』）。君臣不知道那香的名字和用途，便派人拿著香遍問國內。墨鬍子(Mukhoja)見到后說：『這叫做香。焚燒它，香氣芬芳濃郁，可以用來向神聖表達誠意。神聖之中沒有比三寶(Triratna)更尊貴的了。如果燒香發願，

【English Translation】 English version Munsa Temple was established to house Sundao. Ibullansa Temple was also created to house Ado. This was the beginning of Buddhism in Goguryeo. The 'two monks came from Wei' mentioned in the Biographies of Eminent Monks is incorrect. They actually came from the Former Qin. It is also incorrect to say that 'Syaomunsa Temple is now Heungguksa Temple, and Ibullansa Temple is now Heunggboksa Temple.' According to records, the capital of Goryeo at that time was Ansi, also known as Andingheul, located north of the Liao River, also known as the Apnok River, now called the Anmin River. How could there be a Heungguksa Temple in Songgyong? A verse says: In the deep spring of the Apnok River, the riverside grasses are lush and fresh, and the white sand is where gulls and egrets casually sleep. Suddenly startled by the distant sound of a gentle oar, from where does the fishing boat carry guests into the misty haze? Marananda of Baekje The Chronicles of Baekje record that in the year of Gapshin (9th year of the Taiyuan era of Emperor Xiaowu of the Eastern Jin Dynasty), when King Chiryuwang, the 15th ruler, ascended the throne, the foreign monk Marananda arrived from Jin. The king welcomed him and housed him in the palace, treating him with respect. In the following year, Eulyu, a Buddhist temple was built in Hansanju, the new capital, and ten monks were ordained. This was the beginning of Buddhism in Baekje. Also, in the second month of the 17th year of the Taiyuan era, when King Asinwang ascended the throne, he issued an edict to promote faith in Buddhism to seek blessings. Marananda is translated as 'Childhood Learning' (for his extraordinary deeds, see the Biographies of Eminent Monks). A verse says: In the beginning, when heaven and earth were chaotic, it was difficult to perform arts in Dade. The old man sings and dances on his own, attracting onlookers to watch. Ado Giro (also written as Ado, or Atou) The fourth volume of the Chronicles of Silla records that during the reign of King Neuljiwang, the 19th ruler, the Shramana Mukhoja came from Goguryeo to Ilseon County. A resident of the county, Morye (or Morok), dug a cellar in his house to house him. At that time, the Liang Dynasty sent envoys to bestow clothing and incense (Go Deok-sang's poem on history says: 'The Liang Dynasty sent a monk named Wonpyo, who delivered Myeongdan and Buddhist scriptures and images'). The king and his ministers did not know the name or use of the incense, so they sent people to take the incense and ask about it throughout the country. Mukhoja saw it and said, 'This is called incense. When burned, its fragrance is rich and fragrant, and it can be used to express sincerity to the divine. There is nothing more noble than the Three Jewels (Triratna) among the divine. If you burn incense and make a vow,'

則必有靈應(訥祗在晉宋之世。而云梁遣使。恐誤)。時王女病革。使召墨鬍子。焚香表誓。王女之病尋愈。王喜厚加賚貺。俄而不知所歸。又至二十一毗處王時。有我道和尚。與侍者三人。亦來毛禮家。儀表似墨鬍子。住數年。無疾而終。其侍者三人留住。講讀經律。往往有信奉者(有注云與本碑及諸傳記殊異。又高僧傳云西竺人。或云從吳來)。按我道本碑云。我道高麗人也。母高道寧。正始間。曹魏人我(姓我也)。崛摩奉使句麗。私之而還。因而有娠。師生五歲。其母令出家。年十六歸魏。省覲崛摩。投玄彰和尚講下就業。年十九又歸寧于母。母謂曰。此國於今不知佛法。爾後三千餘月雞林有聖王出。大興佛教。其京都內有七處伽藍之墟。一曰金橋東天鏡林(今興輪寺。金橋謂西川之橋。俗訛呼云松橋也。寺自我道始基。而中廢。至法興王丁未草創。乙卯大開。真興王畢成)。二曰三川岐(今永興寺。與興輪開同代)。三曰龍宮南(今皇龍寺。真興王癸酉始開)。四曰龍宮北(今芬皇寺。善德甲午始開)。五曰沙川尾(今靈妙寺。善德王乙未始開)。六曰神遊林(今天王寺。文武王己卯開)。七曰婿請田(今曇嚴寺)皆前佛時伽藍之墟。法水長流之地。爾歸彼而播揚大教。當東向于釋祀矣。道稟教至雞林。寓

【現代漢語翻譯】現代漢語譯本則必定有靈驗（訥祗在晉宋年間，卻說是梁朝派遣使者，恐怕有誤）。當時國王的女兒病危，便派人召墨鬍子（身份不明的僧侶）。墨鬍子焚香禱告，國王女兒的病很快就好了。國王非常高興，給予豐厚的賞賜。不久墨鬍子就不知道去了哪裡。又過了二十一年，到毗處王（新羅國王）時期，有我道和尚（高麗僧侶），帶著三個侍者，也來到毛禮（人名）家。他的儀表像墨鬍子。住了幾年，無疾而終。他的三個侍者留了下來，講解經律，常常有人信奉他們（有註釋說與本碑及其他傳記差異很大，又《高僧傳》說是西竺人，或者說是從吳地來的）。按照我道本碑的記載，我道是高麗人。母親叫高道寧。正始年間，曹魏人我崛摩（人名）奉命出使高麗，與高道寧私通而回，因此懷了孕。我道出生五歲時，他的母親讓他出家。十六歲回到魏國，拜見我崛摩。投奔玄彰和尚門下學習。十九歲又回到母親身邊。母親對他說：『這個國家如今還不知道佛法。此後三千多個月，雞林（新羅古稱）會有聖王出現，大力弘揚佛教。其京都內有七處伽藍（寺廟）的遺址，一處叫金橋東天鏡林（現在的興輪寺，金橋指的是西川的橋，民間訛傳為松橋。寺廟自我道開始奠基，後來荒廢了，到法興王丁未年開始草創，乙卯年大規模興建，真興王最終建成）。二處叫三川岐（現在的永興寺，與興輪寺同時興建）。三處叫龍宮南（現在的皇龍寺，真興王癸酉年開始興建）。四處叫龍宮北（現在的芬皇寺，善德女王甲午年開始興建）。五處叫沙川尾（現在的靈妙寺，善德女王乙未年開始興建）。六處叫神遊林（現在的天王寺，文武王己卯年興建）。七處叫婿請田（現在的曇嚴寺），都是前佛時期伽藍的遺址，是法水長流之地。你回到那裡去傳播大教，應當面向東方祭祀釋迦牟尼。』我道接受教誨來到雞林，寄居於...

【English Translation】 English version Then there will surely be a spiritual response (Ne Zhi was in the Jin and Song dynasties, but it is said that Liang sent an envoy, which is probably a mistake). At that time, the king's daughter was critically ill, so he sent someone to summon Mokhuzi (an unidentified monk). Mokhuzi burned incense and prayed, and the king's daughter's illness soon improved. The king was very happy and gave generous rewards. Soon Mokhuzi disappeared. Twenty-one years later, during the reign of King Bicheo (Silla king), the monk Ado (Goryeo monk), with three attendants, also came to Mao Li's (person's name) house. His appearance resembled Mokhuzi. He lived for several years and died without illness. His three attendants stayed and lectured on the scriptures and precepts, and people often believed in them (some notes say that it is very different from this stele and other biographies, and the 'Biographies of Eminent Monks' says that he was from West India, or that he came from Wu). According to the inscription on Ado's stele, Ado was a Goryeo person. His mother was called Go Donyeong. During the Zhengshi period, Cao Wei's A Gulma (person's name) was sent to Goryeo, had an affair with Go Donyeong and returned, and thus became pregnant. When Ado was five years old, his mother let him become a monk. At the age of sixteen, he returned to Wei and visited A Gulma. He joined the disciples of the monk Hyeonjang to study. At the age of nineteen, he returned to his mother's side. His mother said to him: 'This country does not yet know the Buddha's teachings. More than three thousand months from now, a sage king will appear in Gyerim (ancient name of Silla) and greatly promote Buddhism. There are seven sites of Sangharama (temples) in its capital, one is called the Golden Bridge East Cheongyeong Forest (now Heungnyun Temple, the Golden Bridge refers to the bridge in Seocheon, popularly mispronounced as Song Bridge. The temple was founded by Ado, but later abandoned, and began to be built in the year of Jeongmi of King Beopheung, and was built on a large scale in the year of Eulmyo, and completed by King Jinheung). The second is called Samcheon Gi (now Yeongheung Temple, built at the same time as Heungnyun Temple). The third is called Yonggung South (now Hwangnyong Temple, built in the year of Gyeyu of King Jinheung). The fourth is called Yonggung North (now Bunhwang Temple, built in the year of Gap-o of Queen Seondeok). The fifth is called Sacheon Tail (now Yeongmyo Temple, built in the year of Eulmi of Queen Seondeok). The sixth is called Sinyurim (now Cheonwang Temple, built in the year of Gimyo of King Munmu). The seventh is called Sawi Cheongjeon (now Dameom Temple), all of which are the sites of Sangharama from the previous Buddha era, and are places where the water of Dharma flows continuously. You should return there to spread the great teachings, and you should face east to worship Sakyamuni.' Ado accepted the teachings and came to Gyerim, residing in...

止王城西里。今嚴莊寺。於時末雛王即位二年癸未也。詣闕請行教法。世以前所未見為嫌。至有將殺之者。乃逃隱於續林(今一善縣)毛祿家(祿與禮形近之訛。古記云。法師初來毛祿家。時天地震驚。時人不知僧名。而云阿頭彡么。彡么者乃鄉言之稱僧也。猶言沙彌也)三年。時成國公主疾。巫醫不效。敕使四方求醫。師率然赴闕。其疾遂理。王大悅。問其所須。對曰。貧道百無所求。但願創佛寺于天境林。大興佛教。奉福邦家爾。王許之。命興工。俗方質儉。編茅葺屋。住而講演。時或天花落地。號興輪寺。毛祿之妹名史氏。投師為尼。亦於三川岐。創寺而居。名永興寺。未幾。末雛王即世。國人將害之。師還毛祿家。自作冢。閉戶自絕。遂不復現。因此大教亦廢。至二十三法興大王。以蕭梁天監十三年甲午登位。乃興釋氏。距末雛王癸未之歲二百五十二年。道寧所言三千餘月驗矣。據此。本記與本碑。二說相戾。不同如此。嘗試論之。梁唐二僧傳。及三國本史皆載。麗濟二國佛教之始。在晉末大元之間。則二道法師。以小獸林甲戌到高麗明矣。此傳不誤。若以毗處王時方始到羅。則是阿道留高麗百餘歲乃來也。雖大聖行止出沒不常。未必皆爾。抑亦新羅奉佛非晚甚如此。又若在末雛之世。則卻超先於到麗甲戌百

【現代漢語翻譯】現代漢語譯本止於王城西里，即今天的嚴莊寺。當時是末雛王（Beop Heung of Silla）即位二年癸未年。他前往王宮，請求推行佛教教法。世人因為以前從未見過佛教，所以心生嫌隙，甚至有人想要殺害他。於是他逃到續林（今一善縣）毛祿（Moro）的家中（祿字與禮字形近而訛傳。古書記載，法師初來毛祿家時，天地震驚。當時人們不知道僧人的名字，就稱他為『阿頭彡么』，『彡么』是鄉下的方言，稱呼僧人，就像稱呼沙彌一樣）。在那裡住了三年。當時成國公主生病，巫醫無效，國王下令四處尋找醫生。法師毅然前往王宮，公主的病就痊癒了。國王非常高興，問他需要什麼。法師回答說：『貧道一無所求，只希望能在天境林建立佛寺，大興佛教，為國家祈福。』國王答應了他，命令開始建造。當地民風樸素節儉，用茅草蓋屋。法師住在那裡講經說法，有時天花紛紛落下，所以寺廟被稱為興輪寺。毛祿的妹妹名叫史氏，跟隨法師出家為尼，也在三川岐建立寺廟居住，名為永興寺。不久，末雛王去世，國人想要加害法師。法師回到毛祿家，自己建造墳墓，閉門自絕，從此不再出現。因此佛教大教也衰廢了。到了二十三代法興大王（Beopheung of Silla），在蕭梁天監十三年甲午年登位，於是開始振興佛教。距離末雛王癸未年已經二百五十二年。道寧所說的三千餘月應驗了。根據這些記載，本記與本碑的說法相互矛盾，不同之處如此。嘗試討論一下。梁朝和唐朝的《僧傳》以及《三國史記》都記載，高句麗和百濟兩國佛教的開始，在晉朝末年大元時期。那麼二道法師在小獸林王甲戌年到達高句麗就很明顯了，這個記載沒有錯誤。如果說法師在毗處王（Bichu of Silla）時期才到達新羅，那麼就是阿道（Ado）在高句麗待了一百多年才來新羅。雖然大聖的行蹤出沒無常，但未必都是這樣。或許新羅信奉佛教的時間並沒有這麼晚。又如果說法師在末雛王時代，那就比到達高句麗的甲戌年早了一百多年。問：『何謂般若波羅蜜？』答：『般若波羅蜜者。是一切諸佛之母。菩薩之母。能生諸佛。攝持菩薩。』問：『何名菩薩？』答：『菩薩者。具足一切諸善法故。能與一切眾生樂故。名曰菩薩。』問：『菩薩有幾種？』答：『菩薩有二種。一者在家菩薩。二者出家菩薩。』問：『在家菩薩云何修行？』答：『在家菩薩。於一切眾生。起慈悲心。常行佈施。堅持禁戒。忍辱精進。一心智慧。如是修行。是名在家菩薩。』問：『出家菩薩云何修行？』答：『出家菩薩。舍離一切世間之事。一心專精。修習三昧。讀誦經典。思惟義理。如說修行。是名出家菩薩。』問：『菩薩有幾種心？』答：『菩薩有三種心。一者直心。二者深心。三者大悲心。』問：『何名直心？』答：『直心者。於一切法。無諂無誑。正念思惟。是名直心。』問：『何名深心？』答：『深心者。於一切功德。深生愛樂。是名深心。』問：『何名大悲心？』答：『大悲心者。救拔一切眾生苦惱。是名大悲心。』問：『菩薩有幾種行？』答：『菩薩有四種行。一者佈施。二者愛語。三者利行。四者同事。』問：『何名佈施？』答：『佈施者。以己所有。施與他人。是名佈施。』問：『何名愛語？』答：『愛語者。於一切眾生。常以柔軟之語。安慰曉喻。是名愛語。』問：『何名利行？』答：『利行者。於一切眾生。所有利益之事。皆悉勤作。是名利行。』問：『何名同事？』答：『同事者。於一切眾生。同其所作。隨其所須。皆悉供給。是名同事。』問：『菩薩有幾種愿？』答：『菩薩有四種愿。一者眾生無邊誓願度。二者煩惱無盡誓願斷。三者法門無量誓願學。四者佛道無上誓願成。』問：『菩薩有幾種力？』答：『菩薩有十種力。一者信力。二者精進力。三者念力。四者定力。五者慧力。六者戒力。七者願力。八者回向力。九者護法力。十者神通力。』問：『菩薩有幾種智？』答：『菩薩有三種智。一者一切智。二者道種智。三者一切種智。』問：『何名一切智？』答：『一切智者。知一切法。總相空故。』問：『何名道種智？』答：『道種智者。知一切道。差別相故。』問：『何名一切種智？』答：『一切種智者。知一切法。總相別相故。』問：『菩薩有幾種解脫？』答：『菩薩有二種解脫。一者慧解脫。二者俱解脫。』問：『何名慧解脫？』答：『慧解脫者。以智慧力。斷煩惱故。』問：『何名俱解脫？』答：『俱解脫者。以智慧力。斷煩惱故。兼修禪定。得解脫故。』問：『菩薩有幾種身？』答：『菩薩有三種身。一者法身。二者報身。三者應身。』問：『何名法身？』答：『法身者。無色無相。不可見故。』問：『何名報身？』答：『報身者。具足一切功德莊嚴故。』問：『何名應身？』答：『應身者。隨眾生機。應現其身故。』問：『菩薩有幾種法？』答：『菩薩有六種法。一者佈施。二者持戒。三者忍辱。四者精進。五者禪定。六者智慧。』問：『何名佈施？』答：『佈施者。能捨一切所有。不生慳吝。』問：『何名持戒？』答：『持戒者。能持一切戒律。不犯諸惡。』問：『何名忍辱？』答：『忍辱者。能忍一切惡事。不生嗔恚。』問：『何名精進？』答：『精進者。能修一切善法。不生懈怠。』問：『何名禪定？』答：『禪定者。能入一切三昧。不生散亂。』問：『何名智慧？』答：『智慧者。能斷一切煩惱。不生愚癡。』問：『菩薩有幾種神通？』答：『菩薩有六種神通。一者天眼通。二者天耳通。三者他心通。四者宿命通。五者神足通。六者漏盡通。』問：『何名天眼通？』答：『天眼通者。能見一切色。無障礙故。』問：『何名天耳通？』答：『天耳通者。能聞一切聲。無障礙故。』問：『何名他心通？』答：『他心通者。能知一切眾生心念。無障礙故。』問：『何名宿命通？』答：『宿命通者。能知一切眾生宿命。無障礙故。』問：『何名神足通？』答：『神足通者。能至一切處。無障礙故。』問：『何名漏盡通？』答：『漏盡通者。能斷一切煩惱。無障礙故。』問：『菩薩有幾種陀羅尼門？』答：『菩薩有四種陀羅尼門。一者聞持陀羅尼。二者思持陀羅尼。三者總持陀羅尼。四者無生法忍陀羅尼。』問：『何名聞持陀羅尼？』答：『聞持陀羅尼者。聞持一切法。不忘失故。』問：『何名思持陀羅尼？』答：『思持陀羅尼者。思持一切法。不散亂故。』問：『何名總持陀羅尼？』答：『總持陀羅尼者。總持一切法。不退轉故。』問：『何名無生法忍陀羅尼？』答：『無生法忍陀羅尼者。於一切法。得無生忍。不動搖故。』問：『菩薩有幾種三昧門？』答：『菩薩有三種三昧門。一者空三昧。二者無相三昧。三者無愿三昧。』問：『何名空三昧？』答：『空三昧者。觀一切法。皆空寂故。』問：『何名無相三昧？』答：『無相三昧者。觀一切法。無相好故。』問：『何名無愿三昧？』答：『無愿三昧者。觀一切法。無所愿求故。』問：『菩薩有幾種辯才？』答：『菩薩有四種辯才。一者法辯。二者義辯。三者辭辯。四者樂說辯。』問：『何名法辯？』答：『法辯者。善能分別一切法故。』問：『何名義辯？』答：『義辯者。善能解說一切義故。』問：『何名辭辯？』答：『辭辯者。善能運用一切辭故。』問：『何名樂說辯？』答：『樂說辯者。善能隨順一切眾生心樂而說故。』問：『菩薩有幾種清凈？』答：『菩薩有三種清凈。一者身清凈。二者口清凈。三者意清凈。』問：『何名身清凈？』答：『身清凈者。離殺盜淫故。』問：『何名口清凈？』答：『口清凈者。離妄言綺語兩舌惡口故。』問：『何名意清凈？』答：『意清凈者。離貪嗔癡故。』問：『菩薩有幾種功德？』答：『菩薩有無量功德。不可思議。不可稱量。』問：『菩薩云何得阿耨多羅三藐三菩提？』答：『菩薩修行六波羅蜜。具足一切功德。則得阿耨多羅三藐三菩提。』

【English Translation】 English version He stopped at the west village of Wangcheng, which is now Eomjang Temple. At that time, it was the second year of King Beop Heung of Silla's reign, the year of Gye-mi. He went to the palace to request the propagation of Buddhist teachings. People were suspicious because they had never seen Buddhism before, and some even wanted to kill him. So he fled and hid in the house of Moro in Suklim (now Iseon County) (The character 'Rok' is a corrupted form of 'Rye' due to the similarity in shape. Ancient records say that when the Dharma master first came to Moro's house, the heavens and earth shook. At that time, people did not know the monk's name and called him 'Adu-ssam'. 'Ssam' is a local term for a monk, like calling him a Shami). He stayed there for three years. At that time, Princess Seongguk fell ill, and the shamans and doctors were ineffective. The king ordered a search for doctors from all directions. The Dharma master resolutely went to the palace, and the princess's illness was cured. The king was very pleased and asked what he needed. The Dharma master replied, 'This poor monk asks for nothing, but only hopes to build a Buddhist temple in Cheongyeong Forest, greatly promote Buddhism, and pray for the well-being of the country.' The king agreed and ordered the construction to begin. The local customs were simple and frugal, so they built a thatched hut. The Dharma master lived there and lectured on the scriptures. Sometimes heavenly flowers fell to the ground, so the temple was called Heungnyun Temple. Moro's sister, named Lady Sa, followed the Dharma master and became a nun. She also built a temple in Samcheon-gi and lived there, named Yeongheung Temple. Soon after, King Beop Heung passed away, and the people wanted to harm the Dharma master. The Dharma master returned to Moro's house, built his own tomb, closed the door, and committed suicide. From then on, he never appeared again. Therefore, the great Buddhist teachings also declined. By the time of the twenty-third King Beopheung, he ascended the throne in the year of Gap-o, the thirteenth year of the Xiao Liang Tianjian era, and then began to revive Buddhism. It had been two hundred and fifty-two years since the year of Gye-mi of King Beop Heung. The three thousand months mentioned by Do-ning had come to pass. According to these records, the statements in the original record and the original stele contradict each other, differing in this way. Let's try to discuss it. The biographies of monks in the Liang and Tang dynasties and the Samguk Sagi all record that the beginning of Buddhism in the kingdoms of Goguryeo and Baekje was during the late Jin Dynasty and the Dayuan era. Then it is clear that Dharma Master I-do arrived in Goguryeo in the year of Gap-sul of King Sosurim, and this record is not mistaken. If it is said that the Dharma master only arrived in Silla during the reign of King Bichu, then Ado stayed in Goguryeo for more than a hundred years before coming to Silla. Although the great sage's movements are unpredictable, it is not necessarily always the case. Perhaps Silla's belief in Buddhism was not so late. Also, if the Dharma master was in the era of King Beop Heung, then it would be more than a hundred years earlier than the year of Gap-sul when he arrived in Goguryeo. Question: 'What is Prajna Paramita (wisdom that has reached the other shore)?' Answer: 'Prajna Paramita is the mother of all Buddhas and the mother of Bodhisattvas. It can give birth to all Buddhas and support Bodhisattvas.' Question: 'What is a Bodhisattva?' Answer: 'A Bodhisattva is one who possesses all good qualities and can bring happiness to all sentient beings. Therefore, they are called Bodhisattvas.' Question: 'How many types of Bodhisattvas are there?' Answer: 'There are two types of Bodhisattvas: lay Bodhisattvas and monastic Bodhisattvas.' Question: 'How do lay Bodhisattvas practice?' Answer: 'Lay Bodhisattvas cultivate loving-kindness and compassion towards all sentient beings. They constantly practice generosity, uphold precepts, practice patience and diligence, and cultivate single-minded wisdom. This is how lay Bodhisattvas practice.' Question: 'How do monastic Bodhisattvas practice?' Answer: 'Monastic Bodhisattvas renounce all worldly affairs, focus their minds, cultivate Samadhi (meditative absorption), recite scriptures, contemplate their meaning, and practice as taught. This is how monastic Bodhisattvas practice.' Question: 'How many types of minds do Bodhisattvas have?' Answer: 'Bodhisattvas have three types of minds: a straightforward mind, a profound mind, and a great compassionate mind.' Question: 'What is a straightforward mind?' Answer: 'A straightforward mind is one that is free from flattery and deceit in all things, and contemplates with right mindfulness. This is called a straightforward mind.' Question: 'What is a profound mind?' Answer: 'A profound mind is one that deeply loves and delights in all merits. This is called a profound mind.' Question: 'What is a great compassionate mind?' Answer: 'A great compassionate mind is one that rescues all sentient beings from suffering and distress. This is called a great compassionate mind.' Question: 'How many types of actions do Bodhisattvas have?' Answer: 'Bodhisattvas have four types of actions: generosity, loving speech, beneficial action, and cooperation.' Question: 'What is generosity?' Answer: 'Generosity is giving away what one possesses to others. This is called generosity.' Question: 'What is loving speech?' Answer: 'Loving speech is constantly comforting and enlightening all sentient beings with gentle words. This is called loving speech.' Question: 'What is beneficial action?' Answer: 'Beneficial action is diligently doing all things that benefit all sentient beings. This is called beneficial action.' Question: 'What is cooperation?' Answer: 'Cooperation is sharing in the actions of all sentient beings and providing whatever they need. This is called cooperation.' Question: 'How many types of vows do Bodhisattvas have?' Answer: 'Bodhisattvas have four types of vows: to liberate all sentient beings without limit, to end all afflictions without end, to learn all Dharma doors without measure, and to attain the unsurpassed Buddha path.' Question: 'How many types of powers do Bodhisattvas have?' Answer: 'Bodhisattvas have ten types of powers: the power of faith, the power of diligence, the power of mindfulness, the power of concentration, the power of wisdom, the power of precepts, the power of vows, the power of dedication, the power of protecting the Dharma, and the power of supernatural abilities.' Question: 'How many types of wisdom do Bodhisattvas have?' Answer: 'Bodhisattvas have three types of wisdom: all-knowing wisdom, wisdom of the path, and wisdom of all aspects.' Question: 'What is all-knowing wisdom?' Answer: 'All-knowing wisdom is knowing that all dharmas are empty in their general characteristics.' Question: 'What is wisdom of the path?' Answer: 'Wisdom of the path is knowing the different characteristics of all paths.' Question: 'What is wisdom of all aspects?' Answer: 'Wisdom of all aspects is knowing the general and specific characteristics of all dharmas.' Question: 'How many types of liberation do Bodhisattvas have?' Answer: 'Bodhisattvas have two types of liberation: liberation through wisdom and liberation through both.' Question: 'What is liberation through wisdom?' Answer: 'Liberation through wisdom is breaking free from afflictions through the power of wisdom.' Question: 'What is liberation through both?' Answer: 'Liberation through both is breaking free from afflictions through the power of wisdom and also cultivating meditation to attain liberation.' Question: 'How many types of bodies do Bodhisattvas have?' Answer: 'Bodhisattvas have three types of bodies: the Dharma body, the reward body, and the manifestation body.' Question: 'What is the Dharma body?' Answer: 'The Dharma body has no color or form and cannot be seen.' Question: 'What is the reward body?' Answer: 'The reward body is adorned with all merits.' Question: 'What is the manifestation body?' Answer: 'The manifestation body appears in accordance with the capacities of sentient beings.' Question: 'How many types of dharmas do Bodhisattvas have?' Answer: 'Bodhisattvas have six types of dharmas: generosity, upholding precepts, patience, diligence, meditation, and wisdom.' Question: 'What is generosity?' Answer: 'Generosity is being able to give up everything without being stingy.' Question: 'What is upholding precepts?' Answer: 'Upholding precepts is being able to uphold all precepts and not commit any evil deeds.' Question: 'What is patience?' Answer: 'Patience is being able to endure all evil things without becoming angry.' Question: 'What is diligence?' Answer: 'Diligence is being able to cultivate all good dharmas without being lazy.' Question: 'What is meditation?' Answer: 'Meditation is being able to enter all samadhis without being distracted.' Question: 'What is wisdom?' Answer: 'Wisdom is being able to cut off all afflictions without being foolish.' Question: 'How many types of supernatural abilities do Bodhisattvas have?' Answer: 'Bodhisattvas have six types of supernatural abilities: the divine eye, the divine ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows.' Question: 'What is the divine eye?' Answer: 'The divine eye is being able to see all forms without obstruction.' Question: 'What is the divine ear?' Answer: 'The divine ear is being able to hear all sounds without obstruction.' Question: 'What is knowing others' minds?' Answer: 'Knowing others' minds is being able to know the thoughts of all sentient beings without obstruction.' Question: 'What is knowing past lives?' Answer: 'Knowing past lives is being able to know the past lives of all sentient beings without obstruction.' Question: 'What are divine feet?' Answer: 'Divine feet are being able to go to all places without obstruction.' Question: 'What is the extinction of outflows?' Answer: 'The extinction of outflows is being able to cut off all afflictions without obstruction.' Question: 'How many types of Dharani (mantra) doors do Bodhisattvas have?' Answer: 'Bodhisattvas have four types of Dharani doors: the Dharani of retaining what is heard, the Dharani of retaining what is thought, the Dharani of total retention, and the Dharani of non-origination forbearance.' Question: 'What is the Dharani of retaining what is heard?' Answer: 'The Dharani of retaining what is heard is being able to retain all dharmas that are heard without forgetting them.' Question: 'What is the Dharani of retaining what is thought?' Answer: 'The Dharani of retaining what is thought is being able to retain all dharmas that are thought without being distracted.' Question: 'What is the Dharani of total retention?' Answer: 'The Dharani of total retention is being able to retain all dharmas without regressing.' Question: 'What is the Dharani of non-origination forbearance?' Answer: 'The Dharani of non-origination forbearance is attaining non-origination forbearance in all dharmas without being shaken.' Question: 'How many types of Samadhi (meditative absorption) doors do Bodhisattvas have?' Answer: 'Bodhisattvas have three types of Samadhi doors: the Samadhi of emptiness, the Samadhi of no characteristics, and the Samadhi of no wishes.' Question: 'What is the Samadhi of emptiness?' Answer: 'The Samadhi of emptiness is contemplating that all dharmas are empty and still.' Question: 'What is the Samadhi of no characteristics?' Answer: 'The Samadhi of no characteristics is contemplating that all dharmas have no characteristics.' Question: 'What is the Samadhi of no wishes?' Answer: 'The Samadhi of no wishes is contemplating that all dharmas have no desires.' Question: 'How many types of eloquence do Bodhisattvas have?' Answer: 'Bodhisattvas have four types of eloquence: eloquence in Dharma, eloquence in meaning, eloquence in language, and eloquence in joyful speech.' Question: 'What is eloquence in Dharma?' Answer: 'Eloquence in Dharma is being able to skillfully distinguish all dharmas.' Question: 'What is eloquence in meaning?' Answer: 'Eloquence in meaning is being able to skillfully explain all meanings.' Question: 'What is eloquence in language?' Answer: 'Eloquence in language is being able to skillfully use all language.' Question: 'What is eloquence in joyful speech?' Answer: 'Eloquence in joyful speech is being able to speak in accordance with the joy of all sentient beings.' Question: 'How many types of purity do Bodhisattvas have?' Answer: 'Bodhisattvas have three types of purity: purity of body, purity of speech, and purity of mind.' Question: 'What is purity of body?' Answer: 'Purity of body is abstaining from killing, stealing, and sexual misconduct.' Question: 'What is purity of speech?' Answer: 'Purity of speech is abstaining from false speech, embellished speech, divisive speech, and harsh speech.' Question: 'What is purity of mind?' Answer: 'Purity of mind is abstaining from greed, hatred, and delusion.' Question: 'How many types of merits do Bodhisattvas have?' Answer: 'Bodhisattvas have immeasurable merits that are inconceivable and immeasurable.' Question: 'How do Bodhisattvas attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment)?' Answer: 'Bodhisattvas cultivate the six Paramitas (perfections) and possess all merits, then they attain Anuttara-Samyak-Sambodhi.'

餘年矣。於時雞林未有文物禮教。國號猶未定。何暇阿道來請奉佛之事。又不合高麗未到而越至於羅也。設使暫興還廢。何其間寂寥無聞。而尚不識香名哉。一何大后。一何大先。揆夫東漸之勢。必始於麗濟而終乎羅則訥祗既與獸林世相接也。阿道之辭麗抵羅。宜在訥祗之世。又王女救病。皆傳為阿道之事。則所謂墨胡者非真名也。乃指目之辭。如梁人指達摩為碧眼胡。晉調釋道安為柒道人類也。乃阿道危行避諱。而不言名姓故也。蓋國人隨其所聞。以墨胡阿道二名。分作二人為傳爾。況云阿道儀表似墨胡。則以此可驗其一人也。道寧之序七處。直以創開先後預言之。兩傳失之。故今以沙川尾躋於五次。三千餘月未必盡信書。自訥祇之世抵乎丁未。無慮一百餘年。若曰一千餘月。則殆幾矣。姓我。單名疑贗難詳。又按元魏釋曇始(一云惠始)傳云。始關中人。自出家已后。多有異跡。晉孝武大元年末。赍經律數十部。往遼東宣化。現授三乘立以歸戒。蓋高麗聞道之始也。義熙初復還關中。聞導三輔。始足白于面。雖涉泥水。未嘗沾濕。天上咸稱白足和尚云。晉末。朔方兇奴赫連勃勃。破獲關中。斬戮無數。時始亦遇害。刀不能傷。勃勃嗟嘆之。普赦沙門。悉皆不殺。始於是潛遁山澤。修頭陀行。拓拔燾復克長安。擅威

【現代漢語翻譯】現代漢語譯本：我已年老。當時雞林（新羅的古稱）還沒有文物禮教，國號也尚未確定。哪裡有空閑讓阿道（新羅初期傳入佛教的僧侶）來請求奉佛之事呢？又不合乎高麗（古代朝鮮半島國家）尚未到達，就越過他們先到新羅的道理。假設即使暫時興盛也會衰敗，那期間的寂寥無聞又該如何解釋，甚至還不認識香的名字呢？這要麼是大大的滯後，要麼是大大的超前。推測佛教東漸的趨勢，必定始於麗濟（高句麗和百濟），而終於新羅。那麼，訥祗王（新羅第19代國王）既然與獸林王（新羅第17代國王）的時代相接，阿道從高句麗抵達新羅，應該在訥祗王的時代。而且王女治病的事蹟，都傳說是阿道所為，那麼所謂的『墨胡』（對來自北方僧侶的稱呼，因膚色較黑而得名）並非真名，而是指稱的詞語，就像梁朝人稱達摩（印度佛教禪宗始祖）為『碧眼胡』，晉朝人戲稱釋道安（東晉時期著名佛教僧侶）為『柒道人』一樣。這是因為阿道行為謹慎，避諱而不說出自己的名姓的緣故。大概是國人根據他們所聽到的，將『墨胡』和『阿道』兩個名字，分成兩個人來記載了。更何況說阿道的儀表像墨胡，那麼由此可以驗證他們是同一個人。道寧的《七處伽藍記》直接以開創的先後順序預言了這件事，兩部傳記都失誤了。所以現在將沙川尾寺排在第五位。三千多個月未必完全相信書籍。從訥祗王的時代到丁未年，大概有一百多年。如果說一千多個月，那就差不多了。姓氏是『我』，單名『疑』，贗品難以詳細考證。又根據元魏釋曇始（一說惠始）的傳記記載，曇始是關中人，自從出家以後，有很多奇異的事蹟。晉孝武帝大元年末年，帶著經律數十部，前往遼東宣揚教化，親自傳授三乘佛法，立下歸戒。這大概是高麗開始聞道的開端。義熙初年又回到關中，在三輔地區弘揚佛法，腳底是白色的，即使走在泥水裡，也未曾沾濕。天上都稱他為『白足和尚』。晉朝末年，朔方的匈奴赫連勃勃攻破並佔領了關中，斬殺無數人。當時曇始也遭遇了災難，刀卻不能傷害他。赫連勃勃感嘆不已，於是赦免了所有的沙門，都不殺害。曇始於是潛藏在山澤之中，修行頭陀行。拓跋燾又攻克了長安，擅自施威 English version: I am old now. At that time, Silla (ancient name of the Silla kingdom) did not yet have culture, institutions, or propriety, and the name of the country was not yet determined. How could there have been time for Ado (a monk who introduced Buddhism to Silla in its early stages) to request the practice of Buddhism? Furthermore, it is not logical that he would have arrived in Silla before Goguryeo (an ancient Korean kingdom). Supposing that even if it flourished temporarily, it would decline, how can we explain the silence and obscurity during that period, even to the point of not knowing the name of incense? This is either a great delay or a great anticipation. Judging from the trend of Buddhism's eastward spread, it must have begun in Goguryeo and Baekje (another ancient Korean kingdom) and ended in Silla. Since King Nulji (19th king of Silla) was connected to the era of King Beopheung (17th king of Silla), Ado's arrival in Silla from Goguryeo should have been during the reign of King Nulji. Moreover, the stories of the princess being cured of illness are all attributed to Ado. Therefore, the so-called 'Mukho' (a term for monks from the north, named for their darker skin) is not a real name but a descriptive term, just as the people of the Liang dynasty called Bodhidharma (the founder of Zen Buddhism in India) 'Blue-Eyed Barbarian,' and the people of the Jin dynasty jokingly called Shi Dao'an (a famous Buddhist monk of the Eastern Jin dynasty) 'Seven Dao Person.' This is because Ado was cautious in his conduct, avoiding mentioning his name and surname. It is likely that the people of the country, based on what they heard, recorded the two names 'Mukho' and 'Ado' as two different people. Moreover, it is said that Ado's appearance resembled Mukho, which confirms that they were the same person. Doning's 'Record of the Seven Sacred Sites' directly predicted this event in the order of their establishment, but both biographies were mistaken. Therefore, Sachunwonsa Temple is now ranked fifth. We should not completely trust books regarding the three thousand months. From the era of King Nulji to the year Dingwei, it has been about one hundred years. If we say one thousand months, it is almost correct. The surname is 'I,' and the given name is 'Doubt,' making it difficult to verify the details of the forgery. Furthermore, according to the biography of Shi Tan Shi (also known as Hui Shi) of the Northern Wei dynasty, Tan Shi was from Guanzhong and had many extraordinary deeds since he became a monk. At the end of the Dayuan era of Emperor Xiaowu of the Jin dynasty, he went to Liaodong with dozens of sutras and vinayas to propagate Buddhism, personally transmitting the Three Vehicles of Buddhism and establishing the precepts of return. This was probably the beginning of Goguryeo hearing the Dharma. In the early years of Yixi, he returned to Guanzhong and propagated the Dharma in the Sanfu region. His feet were white, and even when walking in mud and water, they were never wet. The heavens all called him 'White-Footed Monk.' At the end of the Jin dynasty, Helian Bobo, the Xiongnu of Shuofang, broke through and occupied Guanzhong, killing countless people. At that time, Tan Shi also encountered disaster, but the knife could not harm him. Helian Bobo sighed in admiration and pardoned all the Shramanas, not killing any of them. Tan Shi then hid in the mountains and forests, practicing asceticism. Tuoba Tao then conquered Chang'an and arbitrarily exercised his power.

【English Translation】 English version: I am old now. At that time, Gyerim (ancient name of Silla) did not yet have culture, institutions, or propriety, and the name of the country was not yet determined. How could there have been time for Ado (a monk who introduced Buddhism to Silla in its early stages) to request the practice of Buddhism? Furthermore, it is not logical that he would have arrived in Silla before Goguryeo (an ancient Korean kingdom). Supposing that even if it flourished temporarily, it would decline, how can we explain the silence and obscurity during that period, even to the point of not knowing the name of incense? This is either a great delay or a great anticipation. Judging from the trend of Buddhism's eastward spread, it must have begun in Goguryeo and Baekje (another ancient Korean kingdom) and ended in Silla. Since King Nulji (19th king of Silla) was connected to the era of King Beopheung (17th king of Silla), Ado's arrival in Silla from Goguryeo should have been during the reign of King Nulji. Moreover, the stories of the princess being cured of illness are all attributed to Ado. Therefore, the so-called 'Mukho' (a term for monks from the north, named for their darker skin) is not a real name but a descriptive term, just as the people of the Liang dynasty called Bodhidharma (the founder of Zen Buddhism in India) 'Blue-Eyed Barbarian,' and the people of the Jin dynasty jokingly called Shi Dao'an (a famous Buddhist monk of the Eastern Jin dynasty) 'Seven Dao Person.' This is because Ado was cautious in his conduct, avoiding mentioning his name and surname. It is likely that the people of the country, based on what they heard, recorded the two names 'Mukho' and 'Ado' as two different people. Moreover, it is said that Ado's appearance resembled Mukho, which confirms that they were the same person. Doning's 'Record of the Seven Sacred Sites' directly predicted this event in the order of their establishment, but both biographies were mistaken. Therefore, Sachunwonsa Temple is now ranked fifth. We should not completely trust books regarding the three thousand months. From the era of King Nulji to the year Dingwei, it has been about one hundred years. If we say one thousand months, it is almost correct. The surname is 'I,' and the given name is 'Doubt,' making it difficult to verify the details of the forgery. Furthermore, according to the biography of Shi Tan Shi (also known as Hui Shi) of the Northern Wei dynasty, Tan Shi was from Guanzhong and had many extraordinary deeds since he became a monk. At the end of the Dayuan era of Emperor Xiaowu of the Jin dynasty, he went to Liaodong with dozens of sutras and vinayas to propagate Buddhism, personally transmitting the Three Vehicles of Buddhism and establishing the precepts of return. This was probably the beginning of Goguryeo hearing the Dharma. In the early years of Yixi, he returned to Guanzhong and propagated the Dharma in the Sanfu region. His feet were white, and even when walking in mud and water, they were never wet. The heavens all called him 'White-Footed Monk.' At the end of the Jin dynasty, Helian Bobo, the Xiongnu of Shuofang, broke through and occupied Guanzhong, killing countless people. At that time, Tan Shi also encountered disaster, but the knife could not harm him. Helian Bobo sighed in admiration and pardoned all the Shramanas, not killing any of them. Tan Shi then hid in the mountains and forests, practicing asceticism. Tuoba Tao then conquered Chang'an and arbitrarily exercised his power.

關洛。時有博陵崔皓。小習左道。猜嫉釋教。既位居偽輔。為燾所信。乃與天師寇謙之說燾。佛教無益。有傷民利。勸令廢之云云。大平之末。始方知燾將化時至。乃以元會之日。忽杖钖到宮門。燾聞令斬之。屢不傷燾自斬之亦無傷。飼北園。所養虎亦不敢近。燾大生慚𢣷。遂感癘疾。崔寇二人相次發惡病。燾以過由於彼。於是誅滅二家門族。宣下國中。大𢎪佛法。始后不知所終議曰。曇始以大元末到海東。義熙初還關中。則留此十餘年。何東史無文。始既恢詭不測之人。而與阿道。墨胡。難陀。年事相同。三人中疑一必其變諱也。贊曰。

雪擁金橋凍不開　　雞林春色未全回　可憐青帝多才思　　先著毛郎宅里梅

原宗興法(距訥祗世一百餘年)厭髑滅身

新羅本記。法興大王即位十四年。小臣異次頓為法滅身。即蕭梁普通八年丁未。西竺達摩來金陵之歲也。是年。朗智法師亦始住靈鷲山開法。則大教興衰。必遠近相感。一時於此可信。元和中。南澗寺沙門一念撰髑香墳禮佛結社文。載此事甚詳。其略曰。昔在法興大王垂拱紫極之殿。俯察扶桑之域。以謂昔漢明感夢。佛法東流。寡人自登位。愿為蒼生欲造修福滅罪之處。於是朝臣(鄉傳云。工目謁恭等)未測深意。唯遵理國之大義。不從建寺之

【現代漢語翻譯】現代漢語譯本：關洛（地名）。當時有博陵人崔皓，略微學習過一些左道之術，猜忌嫉恨佛教。他身居偽政權的輔佐之位，被拓跋燾（北魏皇帝）所信任。於是他與天師寇謙之一起勸說拓跋燾，說佛教無益處，有損害百姓的利益，勸他廢除佛教等等。太平真君末年，崔皓才開始知道拓跋燾將要去世的時間到了，於是在元會（正月初一）那天，忽然拿著錫杖來到宮門。拓跋燾聽說后，命令斬殺他，但多次都不能傷到他。崔皓自己斬殺自己，也沒有受傷。於是將他送到北園，餵養的老虎也不敢靠近他。拓跋燾非常慚愧恐懼，於是得了惡性傳染病。崔皓和寇謙之二人相繼發作惡病。拓跋燾認為過錯在於他們，於是誅滅了他們兩家的門族，並在全國頒佈命令，大力弘揚佛法。崔皓和寇謙之始末不知所終。有人議論說，曇始在大元末年到達海東，義熙初年回到關中，那麼他留在這裡有十多年。但東方的史書沒有記載。曇始既然是恢詭不測之人，而與阿道、墨胡、難陀的年齡相仿，這三人中懷疑必定有一個是他的變名。贊曰：雪擁金橋凍不開，雞林春色未全回。可憐青帝多才思，先著毛郎宅里梅。原宗興法（距離訥祗世一百餘年）厭髑滅身新羅本記記載，法興大王即位十四年，小臣異次頓為佛法滅身，即蕭梁普通八年丁未年，西竺達摩來到金陵的那一年。這一年，朗智法師也開始住在靈鷲山開講佛法。那麼大教的興盛和衰落，必定是遠近相互感應的，這一點在當時是可以相信的。元和年間，南澗寺的沙門一念撰寫了《髑香墳禮佛結社文》，記載這件事非常詳細。其中大概是說，過去法興大王在垂拱紫極之殿，俯視扶桑的地域，認為過去漢明帝感應夢境，佛法才得以東流。我自從登上王位，願意為百姓建造修福滅罪的地方。於是朝臣（鄉間傳說云，工目謁恭等）沒有領會他的深意，只遵循治理國家的大義，不贊成建造寺廟。

【English Translation】 English version: Guanluo (place name). At that time, there was Cui Hao from Boling, who had a slight understanding of heterodox practices and was suspicious and jealous of Buddhism. He held a position as an assistant in the puppet regime and was trusted by Tuoba Tao (Emperor of Northern Wei). Therefore, he and the Taoist priest Kou Qianzhi persuaded Tuoba Tao, saying that Buddhism was useless and harmful to the people's interests, and advised him to abolish Buddhism, and so on. At the end of the Taiping Zhenjun era, Cui Hao began to realize that the time for Tuoba Tao's death was approaching. So, on the day of Yuanhui (the first day of the first lunar month), he suddenly arrived at the palace gate with a tin staff. When Tuoba Tao heard about it, he ordered him to be beheaded, but he could not be harmed many times. Cui Hao beheaded himself, but was also unharmed. So he was sent to the North Garden, and the tigers raised there did not dare to approach him. Tuoba Tao was very ashamed and frightened, and then contracted a malignant infectious disease. Cui Hao and Kou Qianzhi successively developed severe illnesses. Tuoba Tao believed that the fault lay with them, so he exterminated the clans of both families, and issued an order throughout the country to vigorously promote Buddhism. The beginning and end of Cui Hao and Kou Qianzhi are unknown. Some people commented that Tan Shi arrived in Haidong at the end of the Dayuan era and returned to Guanzhong at the beginning of the Yixi era, so he stayed here for more than ten years. However, there is no record in the Eastern history books. Since Tan Shi was an unpredictable person, and his age was similar to that of Adou, Mohu, and Nanduo, it is suspected that one of these three must be his alias. A eulogy says: 'Snow blocks the Golden Bridge, and it won't thaw; the spring scenery of Jilin has not fully returned.' 'It's a pity that the Green Emperor is so talented; he first puts the plum blossoms in Mao Lang's house.' Yuanzong Xingfa (more than a hundred years away from the time of Nezhi) abhorred the body and sought annihilation. The Silla Benji records that in the fourteenth year of King Heung's reign, the petty official Ichaton gave his life for Buddhism, which was the year Dingwei, the eighth year of the ordinary era of the Xiao Liang Dynasty, the year that the Western Indian Dharma came to Jinling. In this year, Dharma Master Langzhi also began to live in Lingjiu Mountain to preach the Dharma. Then the rise and fall of the Great Teaching must be a mutual response from near and far, which can be believed at that time. During the Yuanhe period, the Shramana Yinian of Nanjian Temple wrote the 'Dokhyang Tomb Buddhist Association Text', which recorded this matter in great detail. It roughly says that in the past, King Heung of Dharma, in the Chuigong Ziji Hall, looked down upon the region of Fusang, and believed that in the past, Emperor Hanming sensed a dream, and Buddhism was able to flow eastward. Since I ascended the throne, I have been willing to build places for the people to cultivate blessings and eliminate sins. Therefore, the courtiers (according to local legends, Gongmu Yegong, etc.) did not understand his deep meaning, but only followed the great righteousness of governing the country and did not agree to build temples.

神略。大王嘆曰。於戲。寡人以不德丕承大業。上虧陰陽之造化。下無黎庶之歡。萬機之暇。留心釋風。誰與為伴。粵有內養者。姓樸字厭髑(或作異次。或云伊處。方音之別也。譯云厭也。髑頓道睹獨等皆隨書者之便。乃助辭也。今譯上不譯下。故云厭髑又厭睹等也)。其父未評。祖阿珍宗。即習寶葛文王之子也(新羅官爵凡十七級。其第四曰波珍餐亦云阿珍餐也。宗其名也。習寶亦名也。羅人凡追封王者。皆稱葛文王。其實史臣亦云未詳。又按金用行撰阿道碑。舍人時年二十六。父吉升。祖功漢。曾祖乞解大王)挺竹柏而為質。抱水鏡而為志。積善曾孫。望宮內之爪牙。聖朝忠臣。企河清之登侍。時年二十二。當充舍人(羅爵有大舍小舍等。蓋下士之秩)瞻仰龍顏。知情擊目。奏云。臣聞古人問策芻蕘。愿以危罪啟咨。王曰。非爾所為。舍人曰。為國亡身。臣之大節。為君盡命。民之直義。以謬傳辭。刑臣斬首。則萬民咸伏。不敢違教。王曰。解肉枰軀。將贖一鳥。灑血摧命。自憐七獸。朕意利人。何殺無罪。汝雖作功德。不如避罪。舍人曰。一切難捨。不過身命。然小臣夕死。大教朝行。佛日再中。聖主長安。王曰。鸞鳳之子。幼有凌霄之心。鴻鵠之兒。生懷截波之勢。爾得如是。可謂大士之行乎。於焉大王權

【現代漢語翻譯】神略（Shinryak，含義未知）。大王嘆息道：『唉！我以不德之身繼承大業，上對不起陰陽造化，下不能使百姓歡欣。在處理政務之餘，我留心佛法，卻無人可以相伴。』宮中有一位內養，姓樸，名厭髑（Park Yeomdok）（或作異次（Yicha），或云伊處（Icheo），是方言的差別。譯為『厭』，髑、頓、道、睹、獨等都是隨書寫者的方便而加的助詞。今譯文中不譯下，故云厭髑，又厭睹等）。他的父親未評（Mipyung），祖父阿珍宗（Ajinjong），是習寶葛文王（Seupbo Galmunwang）的兒子（新羅（Silla）官爵共有十七級，其中第四級叫波珍餐（Pajinchan），也叫阿珍餐（Ajinchan）。宗是他的名字，習寶也是名字。新羅人凡是追封的王者，都稱為葛文王，但實際上史臣也說不清楚。又按金用行（Kim Yong-haeng）撰寫的《阿道碑》（Ado stele）記載，舍人（Saramin）當時二十六歲，父親是吉升（Gilseung），祖父是功漢（Gonghan），曾祖父是乞解大王（Geolhae Daewang））。他像竹柏一樣正直，像水鏡一樣清明，是積善之家的後代，希望成為宮內的棟樑，是聖朝的忠臣，渴望看到黃河水清的那一天而得以侍奉君王。當時他二十二歲，擔任舍人（Saramin）（新羅官爵有大舍、小舍等，是下士的官職）。他瞻仰著國王的容顏，心領神會，奏報道：『臣聽說古人向地位低微的人請教，我也願意冒著危險進言。』國王說：『這不是你該做的事。』舍人說：『為國犧牲生命，是臣的大節；為君主盡力，是百姓的本分。如果我傳達錯誤的資訊，請處死我，這樣萬民都會信服，不敢違抗您的教誨。』國王說：『解剖肉體，將贖回一隻鳥；灑血犧牲生命，只是爲了憐憫七隻野獸。我的心意是利益人民，為何要殺害無罪之人？你即使做了功德，也不如避免犯罪。』舍人說：『一切都難以捨棄，但沒有比生命更重要的了。然而，小臣即使今晚死去，大教也能在明天推行，佛日再次照耀，聖主才能長治久安。』國王說：『鸞鳳的後代，從小就有凌雲之志；鴻鵠的幼鳥，生來就懷有橫渡大海的志向。你能做到這樣，真可謂是大士的行爲了。』於是大王...

【English Translation】 English version: Shinryak (Meaning unknown). The Great King sighed, 'Alas! I have inherited this great task with my lack of virtue. I have failed the Yin and Yang of creation above, and I cannot bring joy to the common people below. In my spare time from handling state affairs, I am interested in Buddhism, but I have no one to accompany me.' There was a court attendant named Park Yeomdok (or Yicha, or Icheo, which are dialectal variations. Translated as 'Yeom'. Dok, Don, Do, Du, Dok, etc., are auxiliary words added for the convenience of the writer. In this translation, the lower part is not translated, hence Yeomdok, also Yeomdu, etc.). His father was Mipyung, and his grandfather was Ajinjong, the son of Seupbo Galmunwang (In Silla, there were seventeen ranks of officials, the fourth of which was called Pajinchan, also called Ajinchan. Jong was his name, and Seupbo was also a name. In Silla, all posthumously honored kings were called Galmunwang, but in reality, historians are not sure. Also, according to the Ado stele written by Kim Yong-haeng, Saramin was twenty-six years old at the time, his father was Gilseung, his grandfather was Gonghan, and his great-grandfather was Geolhae Daewang). He was as upright as bamboo and cypress, and as clear as a water mirror. He was a descendant of a family that accumulated good deeds, hoping to become a pillar of the palace, and a loyal subject of the holy dynasty, longing to see the Yellow River clear and serve the king. At that time, he was twenty-two years old and served as a Saramin (In Silla, there were ranks such as Daesa and Sosa, which were lower-ranking officials). He looked up at the king's face, understood his feelings, and reported, 'I have heard that the ancients consulted with humble people, and I am willing to risk danger to offer my advice.' The king said, 'This is not something you should do.' Saramin said, 'To sacrifice one's life for the country is a great virtue for a subject; to serve the ruler with all one's might is the duty of the people. If I convey incorrect information, please execute me, so that all the people will be convinced and dare not disobey your teachings.' The king said, 'Dissecting a body to redeem a bird; shedding blood and sacrificing life is only to pity seven beasts. My intention is to benefit the people, why should I kill innocent people? Even if you do good deeds, it is better to avoid committing crimes.' Saramin said, 'Everything is difficult to give up, but nothing is more important than life. However, even if I die tonight, the great teachings can be implemented tomorrow, the sun of Buddhism will shine again, and the holy ruler will be able to reign in peace for a long time.' The king said, 'The offspring of the Luan and Phoenix have the ambition to soar into the sky from a young age; the young of the swan goose are born with the ambition to cross the sea. If you can do this, it can be said to be the act of a great Bodhisattva.' Thereupon, the Great King...

整威儀。風刀東西。霜仗南北。以召群臣。乃問卿等於我欲造精舍。故作留難(鄉傳云。髑為以王命傳下。興工創寺之意。群臣來諫。王乃責怒於髑刑以偽傳王命)於是群臣戰戰兢懼。倊侗作誓。指手東西。王喚舍人而詰之。舍人失色。無辭以對。大王忿怒。敕令斬之。有司縛到衙下。舍人作誓。獄吏斬之。白乳涌出一丈(鄉傳云。舍人誓曰。大聖法王欲興佛教。不顧身命。多卻結緣。天垂瑞祥。遍示人庶。於是其頭飛出。落於金剛山頂云云)天四黯黲。斜景為之晦明。地六震動。雨花為之飄落。聖人哀慼。沾悲淚于龍衣。冢宰憂傷。流輕汗于蟬冕。甘泉忽渴。魚鱉爭躍。直木先折。猿猱群鳴。春宮連鏕之侶。泣血相顧。月庭交袖之朋。斷腸惜別。望柩聞聲。如喪考妣。咸謂子推割股。未足比其苦節。弘演刳腹。詎能方其壯烈。此乃扶丹墀之信力。成阿道之本心。聖者也。遂乃葬北山之西嶺(即金剛山也。傳云。頭飛落處。因葬其地。今不言何也)內人哀之。卜勝地造蘭若。名曰剌楸寺。於是家家作禮。必獲世榮。人人行道。當曉法利。真興大王即位五年甲子。造大興輪寺(按國史興鄉傳。實法興王十四年丁未始開。二十一年乙卯大伐天鏡林。始興工樑棟之材。皆于其林中取足。而階礎石龕皆有之。至真興王五年甲子

【現代漢語翻譯】整頓威儀，風刀指向東西，霜仗指向南北，以此召集群臣。於是（國王）問卿等：『我想要建造精舍，所以故意設定障礙。』（鄉間傳說：髑（音dú）假傳王命，興工建寺。群臣前來勸諫，國王因此責怪髑，並以假傳王命的罪名處刑。）於是群臣戰戰兢兢，恐懼不安，倊侗（音zǒng dòng）發誓表白。指手畫腳，爭辯不休。國王召來舍人審問，舍人驚慌失色，無言以對。大王勃然大怒，下令斬首。有司將舍人捆綁到衙門下，舍人發誓說：『大聖法王想要興盛佛教，不顧自身性命，廣結善緣。天降瑞兆，普遍昭示眾人。』於是他的頭顱飛出，落於金剛山頂。（鄉間傳說如此）天空頓時變得昏暗，夕陽也為之黯淡不明。大地劇烈震動，落花紛紛飄落。聖人哀傷悲痛，淚水沾濕了龍袍。冢宰憂愁傷感，輕汗浸透了蟬冕。甘泉忽然乾涸，魚鱉爭相跳躍。挺拔的樹木率先折斷，猿猴悲鳴不已。春宮中成雙成對的宮女，泣血相顧。月庭中交情深厚的朋友，肝腸寸斷，依依惜別。聽到運送靈柩的聲音，如同失去了父母一般悲痛。人們都說子推割股，不足以比擬他的苦節；弘演剖腹，也不能相比他的壯烈。這乃是扶持丹墀的堅定信念，成就阿道（姓名，此處指舍人）的本心。真是聖者啊！於是將他安葬在北山之西嶺（即金剛山。傳說頭顱飛落之處，就葬在那裡，現在為什麼不提了呢？）。宮中內人哀悼他，選擇吉地建造蘭若（寺廟），命名為剌楸寺。於是家家戶戶行禮，必定獲得世間的榮耀；人人修行佛道，應當明白佛法的利益。真興大王即位五年甲子年，建造大興輪寺（按照國史和鄉間傳說，實際上是法興王十四年丁未年開始興建，二十一年乙卯年大肆砍伐天鏡林，開始興建樑柱的材料，都從那片林中取材，而階梯的基石和石龕也都有了。到真興王五年甲子年）

【English Translation】 He arranged his regalia. The wind-knife pointed east and west, the frost-staff pointed north and south, to summon his ministers. Then he asked his ministers, 'I desire to build a monastery, so I deliberately create difficulties.' (Local legend says: Doku falsely conveyed the king's order to start construction of a temple. The ministers came to advise against it, so the king blamed Doku and executed him for falsely conveying the king's order.) Thereupon, the ministers trembled with fear, and Jongdong made oaths. Pointing and gesticulating, they argued incessantly. The king summoned a court attendant and questioned him. The attendant turned pale and had nothing to say. The king was furious and ordered his execution. The officials bound the attendant and brought him to the government office. The attendant swore an oath, saying, 'The great and holy Dharma King desires to promote Buddhism, disregarding his own life and making many connections. Heaven sends auspicious signs, universally showing them to the people.' Then his head flew off and landed on the summit of Mt. Geumgang. (So the local legend goes.) The sky suddenly darkened, and the setting sun became dim. The earth shook violently, and falling flowers fluttered down. The holy man grieved and wept, his tears wetting his dragon robe. The chief minister was worried and saddened, his light sweat soaking his cicada-adorned hat. The sweet spring suddenly dried up, and the fish and turtles leaped about in distress. The straight trees broke first, and the monkeys cried out in groups. The paired companions in the spring palace looked at each other with tears of blood. The close friends in the moonlit courtyard were heartbroken and bid farewell with sorrow. Hearing the sound of the coffin being carried, they grieved as if they had lost their parents. People said that Jie Zitui cutting his thigh was not enough to compare to his bitter integrity; Hong Yan disemboweling himself could not compare to his heroic spirit. This was the firm faith that supported the red steps of the palace, fulfilling Ado's (name, referring to the attendant here) original intention. Truly a holy man! So he was buried on the western ridge of Mt. Buk (i.e., Mt. Geumgang. Legend says that the place where his head fell was where he was buried, so why is it not mentioned now?). The palace women mourned him, choosing an auspicious site to build a Lanruo (temple), named Lachi Temple. Then every household paid respects, surely obtaining worldly glory; everyone practiced the Dharma, and should understand the benefits of the Dharma. In the fifth year of King Jinheung's reign, the year of Gapja, he built the Daheungnyun Temple (According to the national history and local legends, it was actually started in the fourteenth year of King Beopheung, the year of Dingmi, and in the twenty-first year, the year of Eulmyo, the Cheongyeong Forest was heavily logged, and the materials for the beams and pillars were all taken from that forest, and the foundation stones and stone niches were all there. By the fifth year of King Jinheung, the year of Gapja)

。寺成。故云甲子。僧傳云七年誤)。大清之初。梁使沉湖將舍利。天壽六年。陳使劉思並僧明觀奉內經並次。寺寺星張塔塔雁行。豎法幢。懸梵鏡。龍象釋徒。為寰中之福田。大小乘法。為京國之慈雲。他方菩薩。出現於世(謂芬皇之陳那浮石寶。蓋以至洛山五臺等是也)西域名僧。降臨于境。由是並三韓而為邦。掩四海而為家。故書德名于天𨨣之樹。影神蹟于星河之水。豈非三聖威之所致也(謂我道法興厭髑也)降有國統惠隆法主孝圓金相郎大統鹿風大書省真怒波珍餐金嶷等建舊塋。樹豐碑。元和十二年丁酉八月五日。即第四十一憲德大王九年也。興輪寺永秀禪師(於時瑜伽諸德皆稱禪師)結湊斯冢。禮佛之香徒。每月五日。為魂之妙愿。營壇作梵。又鄉傳云。鄉老每當忌旦。設社會於興輪寺。則今月初五。乃舍人捐軀順法之晨也。嗚呼。無是君無是臣。無是臣無是功。可謂劉葛魚水。雲龍感會之美歟。法興王既舉廢立寺。寺成。謝冕旒披方袍施宮戚為寺隸(寺隸至今稱王孫。后至太宗王時。宰輔金良圖信向佛法。有二女曰花寶蓮寶。捨身為此寺婢。又以逆臣毛尺之族。沒寺為隸。二族之裔至今不絕)主住其寺。躬任弘化。真興乃繼德重聖。承袞職處九五。威率百僚。號令畢備。因賜額大王興輪寺。前王姓金氏。

出家法雲。字法空(僧傳與諸說亦以王妃出家名法雲。又真興王為法雲。又以為真興之妃名法雲。頗多疑混)冊府元龜云。姓募。名秦初興役之乙卯歲。王妃亦創永興寺。慕史氏之遺風。同王落彩為尼。名妙法。亦住永興寺。有年而終。國史云。建福三十一年。永興寺塑像自壞。未幾。真興王妃比丘尼卒。按真興乃法興之侄子。妃思刀夫人樸氏。牟梁里英失角干之女。亦出家為尼。而非永興寺之創主也。則恐真字當作法。謂法興之妃巴刁夫人為尼者之卒也。乃創寺立像之主故也。二興舍位出家。史不書。非經世之訓也。又于大通元年丁未。為梁帝創寺于熊川州。名大通寺(熊川即公州也。時屬新羅故也。然恐非丁未也。乃中大通元年己酉歲所創也。始創興輪之丁未。未暇及於他郡立寺也)贊曰。

聖智從來萬世謀　　區區輿議謾秋毫　法輪解逐金輪轉　　舜日方將佛日高

右原宗。

徇義輕生已足驚　　天花白乳更多情　俄然一釰身亡后　　院院鐘聲動帝京

右厭髑。

法王禁殺

百濟第二十九主法王諱宣。或云孝順。開皇十年己未即位。是年冬。下詔禁殺生。放民家所養鷹鹯之類。焚漁獵之具。一切禁止。明年庚申度僧三十人。創王興寺於時都泗泚城(今扶余)始立栽而升遐

【現代漢語翻譯】現代漢語譯本出家法雲。字法空（僧傳與諸說也以王妃出家名法雲，又真興王為法雲，又以為真興之妃名法雲，頗多疑混）。《冊府元龜》云，姓募，名秦。初興役之乙卯歲，王妃亦創永興寺，慕史氏之遺風，同王落彩為尼，名妙法，亦住永興寺，有年而終。《國史》云，建福三十一年，永興寺塑像自壞。未幾，真興王妃比丘尼卒。按真興乃法興之侄子，妃思刀夫人樸氏，牟梁里英失角干之女，亦出家為尼，而非永興寺之創主也。則恐真字當作法，謂法興之妃巴刁夫人為尼者之卒也，乃創寺立像之主故也。二興舍位出家，史不書，非經世之訓也。又于大通元年丁未，為梁帝創寺于熊川州，名大通寺（熊川即公州也，時屬新羅故也。然恐非丁未也，乃中大通元年己酉歲所創也，始創興輪之丁未，未暇及於他郡立寺也）。贊曰：聖智從來萬世謀，區區輿議謾秋毫。法輪解逐金輪轉，舜日方將佛日高。右原宗。徇義輕生已足驚，天花白乳更多情。俄然一釰身亡后，院院鐘聲動帝京。右厭髑。法王禁殺百濟第二十九主法王諱宣，或云孝順。開皇十年己未即位。是年冬，下詔禁殺生，放民家所養鷹鹯之類，焚漁獵之具，一切禁止。明年庚申度僧三十人，創王興寺於時都泗泚城（今扶余），始立栽而升遐。

【English Translation】 English version The renunciant Dharma Cloud, styled Fakong (The biographies of monks and various accounts also state that a king's consort who renounced the world was named Dharma Cloud; furthermore, King Jinheung was referred to as Dharma Cloud, and it was also believed that King Jinheung's consort was named Dharma Cloud, leading to considerable confusion). The 'Comprehensive Records of the Imperial Library' states that her surname was Mu and her given name was Qin. In the year Eulmyo when the initial construction began, the king's consort also founded Yongheung Temple, admiring the legacy of the Mu Shi clan. She renounced the world alongside the king, taking the name Myobeop, and resided at Yongheung Temple, where she eventually passed away. The 'National History' states that in the 31st year of Geonbok, the statues at Yongheung Temple collapsed on their own. Not long after, King Jinheung's consort, a Bhikkhuni, passed away. According to records, Jinheung was the nephew of King Beobheung, and his consort, Lady Sido, of the Park clan, was the daughter of Muryang-ri Yeongsilsakgan, who also renounced the world as a Bhikkhuni, but she was not the founder of Yongheung Temple. Therefore, it is likely that the character 'Jin' should be 'Beop,' referring to the death of King Beobheung's consort, Lady Badio, who became a Bhikkhuni, as she was the one who founded the temple and erected the statues. The two Heungs relinquished their positions and renounced the world, but this is not recorded in history, as it is not a lesson for governing the world. Furthermore, in the year Jeongmi of the first year of Datong, a temple was founded for Emperor Liang in Ungcheon Prefecture, named Datong Temple (Ungcheon is present-day Gongju, which at the time belonged to Silla. However, it is likely not Jeongmi, but rather the year Giyu of the first year of Jungdatong when it was founded. The initial construction of Heungnyun began in Jeongmi, and there was no time to establish temples in other counties). A eulogy states: 'The wisdom of the sage plans for ten thousand generations, petty public opinion is but trivial.' 'The Dharma wheel unravels and follows the turning of the golden wheel, the sun of Shun will raise the Buddha's sun higher.' Right, Wonjong. 'To sacrifice life for righteousness is already astonishing, heavenly flowers and white milk are even more affectionate.' 'Suddenly, after one sword's death, the sound of bells from every temple shook the imperial capital.' Right, Yeomdok. The Dharma King Forbids Killing King Beop, the 29th ruler of Baekje, whose given name was Seon, or perhaps Hyosun, ascended the throne in the year Gimi of the tenth year of Gaewhwang. In the winter of that year, he issued a decree prohibiting the killing of living beings, releasing the hawks and falcons raised in people's homes, burning fishing and hunting tools, and prohibiting everything. In the following year, Gyeongsin, he ordained thirty monks and founded Wangheung Temple in the capital Sabi (present-day Buyeo), and after beginning construction, he passed away.

。武王繼統。父基子構。歷數紀而畢成。其寺亦名彌勒寺。附山臨水。花木秀麗。四時之美具焉。王每命舟。沿河入寺。賞其形勝壯麗(與古記所載小異。武王是貧母與池龍通交而所生。小名薯蕷。即位后謚號武王。初與王妃草創也)贊曰。

詔寬[狂-王+羽]𤞉千丘惠　　澤洽豚魚四海仁　莫道聖君輕下世　　上方兜率正芳春

寶藏奉老　　普德移庵

高麗本記云。麗季武德貞觀間。國人爭奉五斗米教。唐高祖聞之。遣道士送天尊像來。講道德經。王與國人聽之。即第二十七代榮留王即位七年武德七年甲申也。明年遣使往唐。求學佛老。唐帝(謂高祖也)許之。及寶藏王即位(貞觀十六年壬寅也)亦欲並興三教。時寵相蓋蘇文。說王以儒釋並熾。而黃冠未盛。特使于唐求道教。時普德和尚住盤龍寺。憫左道匹正。國祚危矣。屢諫不聽。乃以神力飛方丈。南移于完山州(今全州也)。孤大山而居焉。即永徽元年庚戌六月也(又本傳云。干封二年丁卯三月三日也)。未幾國滅(以總章元年戊辰國滅則計距庚戌十九年矣)。今景福寺有飛來方丈是也云云(已上國史)。真樂公留詩在堂。文烈公著傳行世。又按唐書云。先是隋煬帝征遼東。有裨將羊皿不利於軍。將死有誓曰。必為寵臣滅彼國矣。及蓋氏

【現代漢語翻譯】現代漢語譯本：武王繼承王位，父親奠定基礎，兒子完成構建。歷經數年最終建成。這座寺廟也被命名為彌勒寺（Maitreya Temple）。它依山傍水，花草樹木秀麗，四季的美景都匯聚於此。武王經常下令乘船，沿著河流進入寺廟，欣賞其壯麗的景色（與古籍記載略有不同。武王是貧窮的母親與池龍交合所生，小名薯蕷，即位后謚號武王，最初與王妃共同建立）。讚頌道：

『詔令放寬[狂-王+羽]𤞉（kuang die）千丘的賦稅，恩澤普及到豚魚，仁德遍及四海。不要說聖明的君主輕易下世，上方兜率天（Tushita Heaven）正是美好的春天。』

寶藏王（King Bojang）崇奉道教，普德（Pude）和尚遷移庵寺。

《高麗本記》記載：高麗在季武德貞觀年間，國民爭相崇奉五斗米教。唐高祖（Emperor Gaozu of Tang）聽聞此事，派遣道士送來天尊像，講解《道德經》。國王和國民都聽從了。即第二十七代榮留王（King Yeongnyu）即位七年，武德七年甲申年。第二年派遣使者前往唐朝，請求學習佛法和道教。唐朝皇帝（指高祖）允許了。等到寶藏王即位（貞觀十六年壬寅年），也想同時興盛儒、釋、道三教。當時受寵的宰相蓋蘇文（Gaesomun），勸說國王儒教和佛教已經很興盛，而道教還未盛行，特地派人到唐朝尋求道教。當時普德和尚住在盤龍寺（Pannyongsa Temple），哀憫左道壓制正道，國家將要危亡。多次勸諫不聽，於是用神力將方丈室（abbot's chamber）飛到空中，向南遷移到完山州（Wansanju，今全州），在孤大山居住。即永徽元年庚戌年六月（又本傳記載，干封二年丁卯年三月三日）。不久國家滅亡（以總章元年戊辰年國家滅亡來計算，距離庚戌年相隔十九年）。現在景福寺（Gyeongboksa Temple）有飛來的方丈室就是這件事。以上是國史的記載。真樂公（Jinrak Gong）留下詩在殿堂，文烈公（Munyeol Gong）著書流傳於世。又根據《唐書》記載，先前隋煬帝（Emperor Yang of Sui）征討遼東，有裨將羊皿（Yang Min）對軍隊不利，臨死前發誓說：『必定成為受寵的大臣來滅亡那個國家。』等到蓋蘇文……

【English Translation】 English version: King Wu inherited the throne, his father laid the foundation, and his son completed the construction. It took several years to finally complete. The temple was also named Mireuksa Temple (Maitreya Temple). It is situated by mountains and water, with beautiful flowers and trees, and all the beauty of the four seasons is gathered here. King Wu often ordered boats to enter the temple along the river to admire its magnificent scenery (slightly different from the records in ancient books. King Wu was born from a poor mother who had intercourse with a dragon in a pond, his childhood name was Seoyu, and his posthumous title after ascending the throne was King Wu, initially created with the Queen). Praising it, he said:

'The edict relaxes the taxes of [狂-王+羽]𤞉 (kuang die) in a thousand hills, the grace extends to porpoises and fish, and benevolence spreads throughout the four seas. Don't say that the wise ruler easily descends to the world, the Tushita Heaven above is in the beautiful spring.'

King Bojang revered Taoism, and Monk Pude moved the hermitage.

The 'Annals of Goryeo' records: During the Ji-Mudeok Zhenguan period of Goryeo, the people competed to worship the Five Pecks of Rice Sect. Emperor Gaozu of Tang heard of this and sent Taoist priests to deliver the statue of the Heavenly Lord and lecture on the 'Tao Te Ching'. The king and the people listened to it. That was the seventh year of King Yeongnyu, the twenty-seventh ruler, the year of Gapshin in the seventh year of Wude. The following year, he sent envoys to the Tang Dynasty to request to study Buddhism and Taoism. The Tang Emperor (referring to Gaozu) allowed it. When King Bojang ascended the throne (the year of Im-in in the sixteenth year of Zhenguan), he also wanted to promote Confucianism, Buddhism, and Taoism simultaneously. At that time, the favored minister Gaesomun persuaded the king that Confucianism and Buddhism were already flourishing, but Taoism had not yet flourished, so he specially sent people to the Tang Dynasty to seek Taoism. At that time, Monk Pude lived in Pannyongsa Temple, lamenting that the heterodox path suppressed the orthodox path, and the country was about to perish. He repeatedly advised against it, but to no avail, so he used his divine power to fly the abbot's chamber into the air and moved it south to Wansanju (present-day Jeonju), residing on Godaesan Mountain. That was in June of the year of Gyeong-sul in the first year of Yonghui (also recorded in the biography, on March 3rd of the year of Ding-mao in the second year of Ganfeng). Soon the country perished (calculating from the year of Mu-jin in the first year of Zongzhang when the country perished, it is nineteen years from the year of Gyeong-sul). Now Gyeongboksa Temple has the flying abbot's chamber, which is this matter. The above is the record of the national history. Jinrak Gong left poems in the hall, and Munyeol Gong wrote books that were passed down to the world. Also, according to the 'Book of Tang', previously Emperor Yang of Sui campaigned against Liaodong, and the adjutant general Yang Min was unfavorable to the army. Before his death, he vowed: 'I will surely become a favored minister to destroy that country.' When Gaesomun...

擅朝。以蓋為氏。乃以羊皿是之應也。又按高麗古記云。隋煬帝以大業八年壬申。領三十萬兵。渡海來征。十年甲戌十月。高麗王(時第三十六代嬰陽王立二十五年也)上表乞降。時有一人密持小弩於懷中。隨持表使到煬帝舡中。帝奉表讀之。弩發中帝胸。帝將旋師。謂左右曰。朕為天下之主親征小國而不利。萬代之所嗤。時右相羊皿奏曰。臣死為高麗大臣。必滅國。報帝王之仇帝崩後生于高麗。十五聰明神武。時武陽王聞其賢(國史榮留王名建武。或云建成。而此云武陽。未詳)徴入為臣自稱姓蓋名金。位至蘇文。乃侍中職也(唐書云。蓋蘇文自謂莫離支。猶中書令。又按神志秘詞序云。蘇文大英弘序並注。則蘇文乃職名。有文證而傳云。文人蘇英弘序。未詳孰是)金奏曰。鼎有三足。國有三教。臣見國中。唯有儒釋無道教。故國危矣。王然之。奏唐請之。太宗遣敘達等道士八人(國史云。武德八年乙酉遣使入唐永佛老。唐帝許之。據此。則羊血自甲戌年死而託生於此。則才年十餘歲矣。而云寵宰。說王遣請。其年月必有一誤。今兩存)王喜以佛寺為道館。尊道士坐儒士之上。道士等行鎮國內。有名山川。古平壤城勢新月城也。道士等咒敕南河龍。加筑為滿月城。因名龍堰城。作讖曰。龍堰堵。且云千年寶藏堵。或

【現代漢語翻譯】擅朝（Shan Chao）。以蓋（Gai）為氏。這乃是以羊皿（Yang Min）應驗之事。又根據《高麗古記》記載，隋煬帝于大業八年壬申年，率領三十萬大軍，渡海來征。大業十年甲戌年十月，高麗王（時為第三十六代嬰陽王在位第二十五年）上表請降。當時有一人秘密地懷揣小弩，跟隨持表使者來到煬帝的船中。煬帝接過表文閱讀時，弩箭射中煬帝胸部。煬帝打算班師回朝，對左右說：『朕身為天下之主，親自征討小國卻不利，將被萬代恥笑。』當時右相羊皿奏道：『臣死後將成為高麗大臣，必定滅亡高麗，報帝王之仇。』煬帝駕崩后，（羊皿）在高麗轉生，十五歲時聰明神武。當時武陽王（《國史》記載榮留王名為建武，或說建成，而此處稱武陽，未詳）聽聞他的賢能，徵召他入朝為臣，自稱姓蓋名金，官位至蘇文，乃侍中之職（《唐書》記載，蓋蘇文自稱莫離支，相當於中書令。又根據《神志秘詞序》記載，蘇文大英弘序並注，則蘇文乃職名。有文證而傳云，文人蘇英弘序，未詳孰是）。蓋金奏道：『鼎有三足，國有三教。臣見國內，唯有儒釋而無道教，因此國家危矣。』武陽王認為有理，（蓋金）奏請唐朝。唐太宗派遣敘達等道士八人（《國史》記載，武德八年乙酉年派遣使者入唐，請求永佛老。據此，則羊皿自甲戌年死後託生於此，才年十餘歲。而說寵宰，說王遣請，其年月必有一誤。今兩存）。武陽王高興地將佛寺改為道觀，尊道士坐在儒士之上。道士等在鎮國內巡行，（發現）有名山川，古平壤城勢如新月城。道士等咒敕南河龍，加筑為滿月城，因此命名為龍堰城。作讖語說：『龍堰堵，且云千年寶藏堵。』或者…… （專有名詞解釋：擅朝（Shan Chao）：人名，蓋（Gai）：姓氏，羊皿（Yang Min）：人名，高麗古記：史書名，隋煬帝：隋朝皇帝，大業：年號，壬申：年份，高麗王：高麗的國王，嬰陽王：高麗國王的名號，甲戌：年份，武陽王：高麗國王的名號，國史：史書名，榮留王：高麗國王的名號，建武：高麗國王的名，建成：高麗國王的名，蓋金：人名，蘇文：官名，侍中：官名，《唐書》：史書名，蓋蘇文：人名，莫離支：官名，中書令：官名，《神志秘詞序》：書名，蘇文大英弘序：官名，唐太宗：唐朝皇帝，敘達：人名，武德：年號，乙酉：年份，平壤城：城市名，南河龍：河流名，龍堰城：城市名）

【English Translation】 Shan Chao. His surname was Gai. This is in response to the matter of Yang Min. Furthermore, according to the Ancient Records of Goguryeo, Emperor Yang of Sui, in the year Ren Shen, the eighth year of the Daye era, led an army of 300,000 across the sea to conquer. In the tenth month of the year Jia Xu, the tenth year of the Daye era, the King of Goguryeo (then the 36th King Yeongyang, in the 25th year of his reign) submitted a memorial requesting surrender. At that time, a person secretly carried a small crossbow in his bosom and followed the envoy bearing the memorial to Emperor Yang's ship. When the Emperor received the memorial and read it, the crossbow was fired, striking the Emperor in the chest. The Emperor intended to withdraw his troops, saying to his attendants, 'I, as the ruler of the world, personally campaigned against a small country but was unsuccessful, which will be ridiculed for ten thousand generations.' At that time, the Right Minister Yang Min memorialized, 'After my death, I will become a minister of Goguryeo and will surely destroy the country to avenge the Emperor.' After Emperor Yang passed away, (Yang Min) was reborn in Goguryeo, and at the age of fifteen, he was intelligent and martial. At that time, King Muyang (the National History records that King Yeongnyu was named Geonmu, or Jiancheng, but here he is called Muyang, which is unclear) heard of his virtue and summoned him to court as a minister, and he called himself Gai Jin, with the position of Suwen, which was the duty of the attendant (the Book of Tang records that Gai Suwen called himself Moliji, equivalent to the Chancellor of the Secretariat. Furthermore, according to the preface of the Secret Words of the Divine Will, Suwen Daeyoung Hongseo and notes, then Suwen is a title. There is textual evidence, but it is said that the scholar Su Yinghong wrote the preface, which is unclear). Gai Jin memorialized, 'A tripod has three legs, and a country has three teachings. I see that in the country, there are only Confucianism and Buddhism, but no Taoism, therefore the country is in danger.' King Muyang agreed, and (Gai Jin) requested the Tang Dynasty. Emperor Taizong of Tang sent eight Taoist priests, including Xu Da (the National History records that in the year Yi You, the eighth year of the Wude era, an envoy was sent to Tang to request the eternal Buddha and Lao. According to this, then Yang Min died in the year Jia Xu and was reborn here, only ten years old. But it is said that he was a favored minister, and the king sent him to request, so there must be a mistake in the year. Now both are preserved). King Muyang happily changed the Buddhist temple into a Taoist temple, and respected the Taoist priests, seating them above the Confucian scholars. The Taoist priests patrolled the country, (discovering) famous mountains and rivers, and the shape of the ancient Pyongyang Fortress was like a crescent moon. The Taoist priests chanted incantations to the Southern River Dragon and added to the construction of the Full Moon Fortress, therefore naming it the Dragon Embankment Fortress. They made a prophecy, saying, 'The Dragon Embankment is blocked, and it is said that the treasure of a thousand years is blocked.' Or... (Explanation of proper nouns: Shan Chao: a person's name, Gai: a surname, Yang Min: a person's name, Ancient Records of Goguryeo: a historical book, Emperor Yang of Sui: the emperor of the Sui Dynasty, Daye: an era name, Ren Shen: a year, King of Goguryeo: the king of Goguryeo, King Yeongyang: the name of the King of Goguryeo, Jia Xu: a year, King Muyang: the name of the King of Goguryeo, National History: a historical book, King Yeongnyu: the name of the King of Goguryeo, Geonmu: the name of the King of Goguryeo, Jiancheng: the name of the King of Goguryeo, Gai Jin: a person's name, Suwen: an official title, Attendant: an official title, Book of Tang: a historical book, Gai Suwen: a person's name, Moliji: an official title, Chancellor of the Secretariat: an official title, Preface to the Secret Words of the Divine Will: a book title, Suwen Daeyoung Hongseo: an official title, Emperor Taizong of Tang: the emperor of the Tang Dynasty, Xu Da: a person's name, Wude: an era name, Yi You: a year, Pyongyang Fortress: a city name, Southern River Dragon: a river name, Dragon Embankment Fortress: a city name)

鑿破靈石(俗云都帝嵓。亦云朝天石蓋。昔聖帝騎此石朝上帝故也)蓋金又奏筑長城東北西南。時男役女耕。役至十六年乃畢。及寶藏王之世。唐太宗親統以六軍來征。又不利而還。高宗總章元年戊辰。右相劉仁軌。大將軍李績。新羅金仁問等攻破國滅擒王歸唐。寶藏王庶子率四千余家投于新羅(與國史少殊。故並錄)大安八年辛未。祐世僧統到孤大山景福寺飛來方丈。禮普聖師之真。有詩云。涅槃方等教傳受自吾師云云。至可惜飛房后。東明古國危。跋云。高麗藏王感於道教。不信佛法。師乃飛房。南至此山。後有神人。現於高麗馬嶺。告人云。汝國敗亡無日矣。具如國史。余具載本傳與僧傳。師有高弟十一人。無上和尚與弟子金趣等創金洞寺。寂滅義融二師創珍丘寺。智藪創大乘寺。一乘與心正大原等創大原寺。水凈創維摩寺。四大與契育等創中臺寺。開原和尚創開原寺。明德創燕口寺。開心與普明亦有傳。皆如本傳。贊曰。

釋氏汪洋海不窮　　百川儒老盡朝宋　麗王可笑封沮洳　　不省滄溟徒臥龍

東京興輪寺金堂十聖

東壁坐庚向泥塑　我道　厭髑　惠宿　安含　義湘

西壁坐甲向泥塑　表訓　蛇巴　元曉　惠空　慈藏

塔像

迦葉佛宴坐石

玉龍集及慈藏傳

與諸家傳紀皆云。新羅月城東龍宮南有迦葉佛宴坐石。其地即前佛時伽藍之墟也。今皇龍寺之地。即七伽藍之一也。按國史。真興王即位十四開國三年癸酉二月。筑新宮于月城東。有皇龍現其地。王疑之。改為皇龍寺。宴坐石在佛殿後面。嘗一謁焉。石之高可五六尺。來圍僅三肘。幢立而平頂。真興創寺已來。再經災火。石有拆裂處。寺僧貼鐵為護。乃有贊曰。惠日沈輝不記年。唯余宴坐石依然。桑田幾度成滄海。可惜巍然尚未遷。既而西山大兵已后。殿塔煨燼。而此石亦夷沒。而僅與地平矣。按阿含經迦葉佛。是賢劫第三尊也。人壽二萬歲時。出現於世。據此以增減法計之。每成劫初。皆壽無量歲。漸減至壽八萬歲時。為住劫之初。自此又百年減一歲。至壽十歲時為一減。又增至人壽八萬歲時為一增。如是二十減二十增為一住劫。此一住劫中有千佛出世。今本師釋迦是第四尊也。四尊皆現於第九減中。自釋尊百歲壽時。至迦葉佛二萬歲時。已得二百萬餘歲。若至賢劫初第一尊拘留孫佛時。又幾萬歲也。自拘留孫佛時。上至劫初無量歲壽時。又幾何也。自釋尊下至於今至元十八年辛巳歲。已得二千二百三十矣。自拘留孫佛曆迦葉佛時至於今。則直幾萬歲也。有本朝名士吳世文。作歷代歌。從大金貞祐七年己卯。逆數至

【現代漢語翻譯】現代漢語譯本各家傳記都說，新羅月城東邊的龍宮南面，有迦葉佛（Kasyapa Buddha，過去七佛之一）宴坐過的石頭。那地方就是前佛時代的伽藍（samgharama，寺院）遺址，也就是現在的皇龍寺（Hwangnyongsa Temple）所在地，也是七大伽藍之一。根據《國史》記載，真興王（King Jinheung）即位十四年，開國三年癸酉二月，在月城東邊建造新宮殿。有皇龍（Imperial Dragon）顯現於此地，國王認為這是祥瑞，於是將宮殿改為皇龍寺。宴坐石在佛殿後面，我曾經去拜謁過。石頭高約五六尺，周長約三肘，像石幢一樣豎立著，頂部是平的。真興王建立寺廟以來，經歷了兩次火災，石頭有破裂的地方，寺里的僧人用鐵來加固保護。於是有人作贊說：『惠日（wisdom sun）西沉光輝不再，唯有宴坐石依然存在。桑田幾度變成滄海，可惜它巍然屹立尚未遷移。』後來西山大兵（可能是指蒙古入侵）之後，殿堂寶塔都被燒燬，這塊石頭也被埋沒，幾乎與地面齊平了。根據《阿含經》（Agama Sutra）記載，迦葉佛是賢劫（Bhadrakalpa，現在這個賢劫）中的第三尊佛。在人類壽命二萬歲時，他出現在世間。根據這個推算，每個成劫（Samvartakalpa，世界從形成到毀滅的過程）之初，人類壽命都是無量歲，逐漸減少到八萬歲時，是住劫（Vivartasthayi-kalpa，世界維持的階段）的開始。從那時起，每過一百年減少一歲，直到壽命十歲時為一個『減』。然後又增加到人類壽命八萬歲時為一個『增』。這樣二十個『減』和二十個『增』為一個住劫。這一個住劫中有千佛出世。現在的本師釋迦牟尼（Sakyamuni Buddha）是第四尊佛。這四尊佛都出現在第九個『減』中。從釋迦牟尼佛壽命百歲時，到迦葉佛壽命二萬歲時，已經過去了二百多萬年。如果到賢劫之初的第一尊拘留孫佛（Krakucchanda Buddha）時，又過去了多少萬年呢？從拘留孫佛時，上溯到劫初無量歲壽命時，又是多少呢？從釋迦牟尼佛涅槃到現在至元十八年辛巳年，已經過去了二千二百三十年。從拘留孫佛到迦葉佛，再到今天，則直接是幾萬年了。本朝名士吳世文，作《歷代歌》，從大金貞祐七年己卯年，逆推到過去……

【English Translation】 English version Various biographies all say that south of the Dragon Palace east of Wolseong (Moon Fortress) in Silla, there is a stone where Kasyapa Buddha (one of the past seven Buddhas) sat in meditation. That place is the ruins of the sangharama (monastery) from the time of the previous Buddha, which is the current site of Hwangnyongsa Temple (Imperial Dragon Temple), and is also one of the seven great sangharamas. According to the 'National History', in the fourteenth year of King Jinheung's reign, the third year of the founding of the nation, in the second month of the year Gyeyu, a new palace was built east of Wolseong. An Imperial Dragon appeared at this location, and the king considered it auspicious, so he changed the palace into Hwangnyongsa Temple. The meditation stone is behind the Buddha Hall, and I once visited it. The stone is about five or six feet high, and about three cubits in circumference. It stands like a stone pillar with a flat top. Since King Jinheung founded the temple, it has experienced two fires, and the stone has cracks. The monks of the temple used iron to reinforce and protect it. So someone composed a verse saying: 'The sun of wisdom has set and its brilliance is no more, only the meditation stone remains. How many times have mulberry fields turned into the sea, it is a pity that it still stands tall and has not been moved.' Later, after the great army of Seosan (possibly referring to the Mongol invasion), the halls and pagodas were burned down, and this stone was also buried, almost level with the ground. According to the Agama Sutra, Kasyapa Buddha is the third Buddha of the Bhadrakalpa (the current fortunate eon). He appeared in the world when human lifespan was twenty thousand years. According to this calculation, at the beginning of each Samvartakalpa (the process from the formation to the destruction of the world), human lifespan is immeasurable, gradually decreasing to eighty thousand years, which is the beginning of the Vivartasthayi-kalpa (the stage of the world's maintenance). From then on, every hundred years, one year is reduced, until the lifespan is ten years, which is one 'decrease'. Then it increases again to eighty thousand years, which is one 'increase'. Twenty 'decreases' and twenty 'increases' make one Vivartasthayi-kalpa. In this one Vivartasthayi-kalpa, a thousand Buddhas appear in the world. The current teacher Sakyamuni Buddha is the fourth Buddha. These four Buddhas all appear in the ninth 'decrease'. From the time when Sakyamuni Buddha's lifespan was one hundred years, to the time when Kasyapa Buddha's lifespan was twenty thousand years, more than two million years have passed. If we go back to the first Buddha of the Bhadrakalpa, Krakucchanda Buddha, how many tens of thousands of years have passed? From the time of Krakucchanda Buddha, going back to the immeasurable lifespan at the beginning of the kalpa, how much is it? From the Nirvana of Sakyamuni Buddha to the present year of Xin Si, the eighteenth year of Zhiyuan, two thousand two hundred and thirty years have passed. From Krakucchanda Buddha to Kasyapa Buddha, and then to today, it is directly tens of thousands of years. Wu Shiwen, a famous scholar of this dynasty, composed the 'Song of Dynasties', counting backwards from the seventh year of Zhenyou of the Great Jin, the year Ji Mao, to the past...

四萬九千六百餘歲。為盤古開闢戊寅。又延禧宮錄事金希寧所撰大一曆法。自開闢上元甲子至元豐甲子。一百九十三萬七千六百四十一歲。又纂古圖云。開闢至獲麟。二百七十六萬歲。按諸經。且以迦葉佛時至於今。為此石之壽。尚距于劫初開闢時為兒子矣。三家之說尚不及茲兒石之年。其于開闢之說。疏之遠矣。

遼東城育王塔

三寶感通錄載。高麗遼東城傍塔者。古老傳云。昔高麗聖王按行國界次。至此城見五色云覆地。往尋雲中。有僧執錫而立。既至便滅。遠看還現。傍有土塔三重。上如覆釜。不知是何。更往覓僧。唯有荒草。掘尋一丈。得杖並履。又掘得銘。上有梵書。侍臣識之云是佛塔。王委曲問詰。答曰。漢國有之。彼名蒲圖王(本作休屠王祭天金人)因生信。起木塔七重。后佛法始至。具知始末。今更損高。本塔朽壞。育王所統一閻浮提洲。處處立塔。不足可怪。又唐龍朔中有事遼左。行軍薛仁貴行至隋主討遼古地。乃見山像。空曠蕭條。絕於行往。問古老。云是先代所現。便圖寫來京師(具在若函)按西漢與三國地理志。遼東城在鴨綠之外。屬漢幽州。高麗聖王未知何君。或云東明聖帝。疑非也。東明以前漢元帝建昭二年即位。成帝鴻嘉壬寅升遐。於時漢亦未見具葉。何得海外陪臣已能

【現代漢語翻譯】現代漢語譯本：四萬九千六百多歲。在盤古開天闢地的戊寅年之後。又有延禧宮錄事金希寧所撰寫的大一曆法記載，從開天闢地的上元甲子年到元豐甲子年，共一百九十三萬七千六百四十一歲。還有《纂古圖》記載，從開天闢地到麒麟出現，共二百七十六萬歲。根據各部佛經，即使從迦葉佛（Kasyapa Buddha，過去七佛之一）時期到現在，以此石頭的壽命來算，也還只是劫初開闢時期的兒子輩。這三家的說法都比不上這塊石頭的年齡，對於開天闢地的說法，就更加疏遠了。

遼東城育王塔

《三寶感通錄》記載，高麗遼東城旁的塔，當地老人傳說，過去高麗聖王巡視國界時，來到這座城，看見五色雲彩覆蓋地面。前去尋找雲彩，發現一位僧人拄著錫杖站立。到達后雲彩便消失了，遠遠看去又出現。旁邊有三層土塔，上面像倒扣的釜。不知道是什麼。再次尋找僧人，只有荒草。挖掘一丈深，得到錫杖和鞋子。又挖掘到銘文，上面有梵文。侍臣辨認出是佛塔。國王詳細詢問，回答說：『漢國有這樣的東西，他們稱之為蒲圖王（Putu Wang，即休屠王祭天的金人）。』因此產生了信仰，建造了七層木塔。後來佛法傳入，才完全知曉事情的始末。現在又降低了高度，原本的塔已經朽壞。育王（King Asoka，阿育王）所統一的閻浮提洲（Jambudvipa，指我們所居住的這個世界），到處建立佛塔，這並不奇怪。另外，唐朝龍朔年間，有事發生在遼左。行軍總管薛仁貴行軍至隋朝皇帝征討遼東的古戰場，看見山像，空曠蕭條，人跡罕至。詢問當地老人，說是先代顯現的。便畫圖帶回京師（圖在若函中）。根據西漢和三國的地理志，遼東城在鴨綠江之外，屬於漢朝的幽州。高麗聖王不知道是哪位君主，有人說是東明聖帝。但恐怕不是。東明王在西漢元帝建昭二年即位，成帝鴻嘉壬寅年去世。當時漢朝還沒有完全信奉佛教，海外的陪臣怎麼可能已經能夠……

【English Translation】 English version: More than forty-nine thousand six hundred years old. After the Wu-yin year when Pangu (the creator in Chinese mythology) separated heaven and earth. Also, the Da Yi calendar compiled by Jin Xining, a recorder in Yanxi Palace, records that from the Shangyuan Jiazi year of the creation of heaven and earth to the Yuanfeng Jiazi year, there are one million nine hundred and thirty-seven thousand six hundred and forty-one years. Furthermore, the 'Zuan Gu Tu' (Assembled Ancient Map) says that from the creation of heaven and earth to the appearance of the Qilin (Chinese unicorn), there are two million seven hundred and sixty thousand years. According to various Buddhist scriptures, even from the time of Kasyapa Buddha (one of the past seven Buddhas) to the present, calculating the age of this stone, it is still only like a son in relation to the initial creation of the kalpa (aeon). The sayings of these three sources cannot match the age of this stone, and are even more distant from the creation of heaven and earth.

The Yuwang (King Asoka) Pagoda in Liaodong City

The 'Sanbao Gantong Lu' (Records of Miraculous Responses of the Three Jewels) records that the pagoda beside Liaodong City in Goryeo (ancient Korean kingdom) has a local legend that says, in the past, when a Goryeo king was inspecting the national borders, he came to this city and saw five-colored clouds covering the ground. He went to find the clouds and discovered a monk standing with a staff. Upon arrival, the clouds disappeared, but reappeared when viewed from afar. Beside it were three layers of earthen pagodas, the top like an overturned cauldron. It was unknown what they were. Searching for the monk again, there was only wild grass. Digging one zhang (approx. 3.3 meters) deep, he found a staff and shoes. He also dug up an inscription with Sanskrit writing. Attendants recognized it as a Buddhist pagoda. The king inquired in detail, and was answered: 'The Han (Chinese) kingdom has such things, they call it Putu Wang (referring to the golden statue used by the Xiongnu king in worshipping heaven).' Thus, faith arose, and a seven-story wooden pagoda was built. Later, when Buddhism arrived, the whole story was fully understood. Now the height has been reduced, and the original pagoda has decayed. It is not surprising that Yuwang (King Asoka) unified Jambudvipa (the world we inhabit) and built pagodas everywhere. Furthermore, during the Longshuo period of the Tang Dynasty, something happened in Liaozuo. General Xue Rengui marched to the ancient battlefield where the Sui emperor had campaigned against Liaodong, and saw a mountain image, desolate and deserted, with no one traveling there. He asked the local elders, who said it was revealed by previous generations. He drew a picture and brought it back to the capital (the picture is in Ruohan). According to the geographical records of the Western Han and Three Kingdoms periods, Liaodong City is outside the Yalu River and belongs to Youzhou of the Han Dynasty. It is unknown which king of Goryeo this was; some say it was Dongming Shengdi (founder of Goguryeo). But it is probably not. Dongming ascended the throne in the second year of the Jianzhao era of Emperor Yuan of the Western Han Dynasty, and passed away in the Renyin year of the Hongjia era of Emperor Cheng. At that time, the Han Dynasty had not yet fully embraced Buddhism, how could an overseas vassal already be able to...

識梵書乎。然稱佛為蒲圖王。似在西漢之時。西域文字或有識之者。故云梵書爾。按古傳育王命鬼徒。每於九億人居地立一塔。如是起八萬四千于閻浮界。內藏於巨石中。今處處有現瑞非一。蓋真身舍利。感應難思矣。贊曰。

育王寶塔遍塵寰　　雨濕云埋蘚纈班　想像當年行路眼　　幾人指點祭神墦

金官城婆娑石塔

金官虎溪寺婆娑石塔者。昔此邑為金官國時。世祖首露王之妃許皇后名黃玉。以東漢建武二十四年甲申。自西域阿逾陀國所載來。初公主承二親之命。泛海將指東。阻波神之怒。不克而還。白父王。父王命載茲塔。乃獲利涉。來泊南涯。有緋帆茜旗珠玉之美。今云主浦。初解綾褲于岡上處曰綾峴。茜旗初入海涯曰旗出邊。首露王聘迎之。同御國一百五十餘年。然於時海東未有創寺奉法之事。蓋像教未至。而土人不信伏。故本記無創寺之文。逮第八代铚知王二年壬辰。置寺于其地。又創王后寺(在阿道訥祇王之世。法興王之前)至今奉福焉。兼以鎮南倭。具見本國本記。塔方四面五層。其雕鏤甚奇。石微赤班色。其質良脆。非此方類也。本草所云點雞冠血為驗者是也。金官國亦名駕洛國。具載本記。贊曰。

載厭緋帆茜旆輕　　乞靈遮莫海濤驚　豈徒到岸扶黃玉　　千古南倭遏

【現代漢語翻譯】現代漢語譯本：『識梵書乎？』（你懂得梵文嗎？）有人說佛陀被稱為『蒲圖王』，似乎是在西漢時期。那時西域或許有人懂得梵文，所以說是梵文。根據古代傳說，阿育王（育王）命令鬼神工匠，在每九億人居住的地方建造一座塔。就這樣在閻浮提（Jambudvipa，我們所居住的世界）建造了八萬四千座塔，並將舍利藏於巨石之中。如今各地不斷顯現祥瑞，不止一處。這大概是佛陀真身舍利，感應不可思議。讚頌說：『阿育王寶塔遍佈世間，雨水浸濕，雲霧籠罩，長滿斑駁的青苔。想像當年行路人的目光，有幾人能辨認出這是祭祀神靈的墳墓，而不是佛塔呢？』

金官城婆娑石塔

金官虎溪寺的婆娑石塔，過去這個地方是金官國時，世祖首露王（Suro，金官伽倻國的建立者和統治者）的妃子許皇后（Heo Hwang-ok）名叫黃玉。在東漢建武二十四年甲申年，從西域阿逾陀國（Ayodhya）用船載來。當初公主奉父母之命，乘船將要前往東方，但被波神所阻，未能成功返回。告訴父王后，父王命人裝載此塔，才得以順利渡海，停泊在南海。船上有紅色的帆和茜色的旗幟，以及美麗的珠玉。現在叫做主浦。最初在岡上解開綾羅褲的地方叫做綾峴。茜色的旗幟最初進入海邊的地方叫做旗出邊。首露王迎娶了她，一同治理國家一百五十多年。然而當時海東（朝鮮半島）還沒有建造寺廟供奉佛法的事情。大概是佛教的教義尚未傳到，當地人不信服。所以本記沒有建造寺廟的記載。直到第八代铚知王（Jijeung，新羅國王）二年壬辰年，才在其地建造寺廟。又建造了王后寺（在阿道訥祇王（Adalla of Silla）的時代，法興王（Beopheung of Silla）之前），至今還在那裡祈福。兼用來鎮壓南倭（日本海盜）。詳細記載在本國本記中。塔是方形的，四面五層。雕刻非常奇特。石頭是微紅色的，質地很脆。不是這個地方的石頭。本草所說的用雞冠血來驗證的方法就是指這種石頭。金官國也叫駕洛國。詳細記載在本記中。讚頌說：『滿載著紅色帆船和茜色旗幟，輕盈地航行。祈求神靈保佑，不要讓海浪驚擾。豈止是到岸邊扶持黃玉，千百年來還能遏制南倭。』

【English Translation】 English version: 『Do you understand Sanskrit?』 It is said that the Buddha was called 『Puto King,』 seemingly during the Western Han Dynasty. At that time, perhaps some people in the Western Regions understood Sanskrit, hence the reference to Sanskrit. According to ancient legends, King Ashoka (Yu Wang) ordered ghost artisans to build a pagoda in every place inhabited by nine hundred million people. In this way, eighty-four thousand pagodas were built in Jambudvipa (the world we live in), and relics were stored in huge stones. Now, auspicious signs are constantly appearing in various places, not just one. This is probably the relics of the Buddha's true body, and the response is inconceivable. A eulogy says: 『Ashoka's pagodas are all over the world, wet with rain, covered with clouds, and covered with mottled moss. Imagine the eyes of passers-by in those years, how many people can recognize that this is a tomb for worshiping gods, not a pagoda?』

The Stone Pagoda of Basa in Geumgwan City

The Stone Pagoda of Basa in Hogeunsa Temple in Geumgwan, in the past, when this place was the Geumgwan Kingdom, the queen of King Suro (Suro, the founder and ruler of Geumgwan Gaya), Heo Hwang-ok, was named Hwang-ok. In the year of Gapshin, the 24th year of Jianwu in the Eastern Han Dynasty, it was brought by boat from Ayodhya in the Western Regions. At first, the princess was ordered by her parents to sail east, but was blocked by the anger of the sea god and failed to return. After telling her father, the king ordered the loading of this pagoda, so that she could successfully cross the sea and dock in the South Sea. There were red sails and crimson flags, as well as beautiful pearls and jade. Now it is called Jupo. The place where the silk trousers were first untied on the hill is called Neunghyeon. The place where the crimson flag first entered the seaside is called Gichulbyeon. King Suro married her and ruled the country together for more than one hundred and fifty years. However, at that time, there was no temple built in Haedong (Korean Peninsula) to enshrine the Dharma. Probably the teachings of Buddhism had not yet arrived, and the locals did not believe it. Therefore, there is no record of building a temple in this record. It was not until the second year of King Jijeung (Jijeung, King of Silla), that a temple was built on the site. The Queen's Temple was also built (in the era of Adalla of Silla, before Beopheung of Silla), and blessings are still prayed for there. It is also used to suppress the Southern Wae (Japanese pirates). Detailed records are in the national record. The pagoda is square, with five layers on all four sides. The carvings are very peculiar. The stone is reddish in color and has a brittle texture. It is not a stone from this place. The method mentioned in the Materia Medica to verify with rooster crest blood refers to this kind of stone. The Geumgwan Kingdom is also called Garak Kingdom. Detailed records are in the national record. A eulogy says: 『Fully loaded with red sails and crimson flags, sailing lightly. Pray for the protection of the gods, do not let the waves disturb. Not only to help Hwang-ok to the shore, but also to curb the Southern Wae for thousands of years.』

怒鯨

高麗靈塔寺

僧傳云。釋普德字智法。前高麗龍岡縣人也。詳見下本傳。常居平壤城有山方。老僧來請講經。師固辭。不兌。赴講涅槃經四十餘卷。罷席至城西大寶山嵓穴下禪觀。有神人來請。宜住此地。乃置錫杖於前。指其地曰。此下有八面七級石塔。掘之果然。因立精舍。曰靈塔寺以居之。

皇龍寺丈六

新羅第二十四真興王即位十四年癸酉二月。將筑紫宮于龍宮南。有黃龍現其地。乃改置為佛寺。號黃龍寺。至己丑年周圍墻宇。至十七年方畢。未幾海南有一巨舫。來泊于河曲縣之絲浦(今蔚州谷浦也)撿看有牒文云。西竺阿育王。聚黃鐵五萬七千斤。黃金三萬分(別傳云。鐵四十萬七千斤。金一千兩。恐誤。或云三萬七千斤)。將鑄釋迦三尊像。未就。載舡泛海而祝曰。愿到有緣國土。成丈六尊容。並載摸樣一佛二菩薩像。縣吏具狀上聞。敕使卜其縣之城東爽塏之地。創東竺寺。邀安其三尊。輸其金鐵于京師。以大建六年甲午三月(寺中記云。癸巳十月十七日)鑄成丈六尊像。一鼓而就。重三萬五千七斤。入黃金一萬一百九十八分。二菩薩入鐵一萬二千斤。黃金一萬一百三十六分。安於皇龍寺。明年像淚流至踵。沷地一尺。大王升遐之兆。或云。像成在真平之世者謬也。別本云

【現代漢語翻譯】現代漢語譯本怒鯨

高麗靈塔寺

僧傳記載，釋普德，字智法，是前高麗龍岡縣人。詳細情況見下本傳。他常住在平壤城有山的地方。一位老僧前來邀請他講經，釋普德堅決推辭，但沒有被允許。於是他前往講授《涅槃經》四十餘卷。講經結束后，他來到城西大寶山巖穴下禪觀。有神人前來邀請他，說適合住在這裡。於是他將錫杖放在前面，指著那塊地說道：『這下面有八面七級的石塔。』挖掘後果然如此。因此建立了精舍，命名為靈塔寺，居住於此。

皇龍寺丈六

新羅第二十四代真興王即位十四年癸酉二月，打算在龍宮南邊建造紫宮。有黃龍出現在那裡，於是改建為佛寺，命名為皇龍寺。到己丑年，周圍的墻壁才完成，到十七年才全部完成。不久，海南有一艘巨大的船隻，停泊在河曲縣的絲浦（現在的蔚州谷浦）。檢查后發現有牒文，上面寫著：西竺阿育王，聚集了黃鐵五萬七千斤，黃金三萬分（別的傳記說是鐵四十萬七千斤，金一千兩，恐怕是錯誤的，或者說是三萬七千斤），打算鑄造釋迦三尊像，但沒有完成。於是裝載在船上，泛海並祝願說：『希望到達有緣的國土，成就丈六尊容。』並裝載了模樣一佛二菩薩像。縣吏將情況上報。國王下令在縣城東邊開闊的地方，建立東竺寺，迎請安置這三尊像，並將金鐵運送到京師。在大建六年甲午三月（寺中記載說是癸巳十月十七日）鑄成了丈六尊像，一次成功。重三萬五千七斤，用黃金一萬一百九十八分。兩尊菩薩像用鐵一萬二千斤，黃金一萬一百三十六分。安置在皇龍寺。第二年，佛像流淚到腳跟，濕透地面一尺。這是大王駕崩的預兆。或者說，佛像是在真平王時代建成的，這是錯誤的。別的版本說：

【English Translation】 English version Wrathful Whale

Lingta Temple in Goryeo (Ancient Korean Kingdom)

Monk biographies state: The monk Pude, styled Zhifa (Wisdom Dharma), was a native of Longgang County in the former Goryeo. Details can be found in his biography below. He often resided in a mountainous area of Pyongyang. An old monk came to invite him to lecture on the scriptures. The master firmly declined but was not permitted to refuse. He then went to lecture on the Nirvana Sutra in over forty volumes. After the lecture, he went to meditate in a cave beneath the cliffs of Dabao Mountain west of the city. A divine being came to invite him, saying that it was suitable to live there. So he placed his staff in front of him, pointing to the ground and saying, 'Beneath this is an eight-sided, seven-tiered stone pagoda.' Digging revealed it to be true. Therefore, he established a hermitage, calling it Lingta Temple (Spirit Pagoda Temple) to reside in.

Sixteen-Foot Statue of Hwangnyong Temple (Imperial Dragon Temple)

In the fourteenth year of King Jinheung, the twenty-fourth ruler of Silla (Ancient Korean Kingdom), in the second month of the Guiyou year, he planned to build a Zigung (Purple Palace) south of the Dragon Palace. A yellow dragon appeared there, so it was converted into a Buddhist temple, named Hwangnyong Temple. By the Jichou year, the surrounding walls were completed, and by the seventeenth year, it was fully completed. Soon after, a giant ship from Hainan (Island in Southern China) docked at Sipo (Silk Port) in Hegu County (present-day Ulju Gokpo). Upon inspection, a document was found stating: King Ashoka of West India (Ancient India) had gathered 57,000 jin (A unit of weight) of yellow iron and 30,000 fen (A unit of weight) of gold (another biography says 407,000 jin of iron and 1,000 liang (A unit of weight) of gold, which is probably an error, or perhaps 37,000 jin), intending to cast three statues of Shakyamuni (The historical Buddha), but it was not completed. So he loaded it onto a ship, sailed the sea, and prayed: 'May it reach a land with karmic affinity and complete the sixteen-foot form.' And he loaded models of one Buddha and two Bodhisattvas (Enlightenment beings). The county official reported the situation to the king. The king ordered the creation of Dongchuk Temple (Eastern India Temple) in an open area east of the county seat, to welcome and enshrine the three statues, and to transport the gold and iron to the capital. In the third month of the Jiawu year of the Great Construction era (temple records say it was the seventeenth day of the tenth month of the Guisi year), the sixteen-foot statue was cast in one attempt. It weighed 35,007 jin and used 10,198 fen of gold. The two Bodhisattva statues used 12,000 jin of iron and 10,136 fen of gold. They were enshrined in Hwangnyong Temple. The following year, tears flowed from the statue to its heels, soaking the ground by a foot. This was a sign of the king's demise. Or it is said that the statue was completed during the reign of King Jinpyeong, which is incorrect. Another version says:

。阿育王在西竺大香華國。生佛后一百年間。恨不得供養真身。斂化金鐵若干斤。三度鑄成無功。時王之太子獨不預斯事。王使詰之。太子奏云。獨力非功。曾知不就。王然之。乃載舡泛海。南閻浮提十六大國。五百中國。十千小國。八萬聚落。靡不周旋。皆鑄不成。最後到新羅國。真興王鑄之於文仍林。像成。相好畢備。阿育此翻無憂。后大德慈藏西學到五臺山。感文殊現身。授訣仍囑云。汝國皇龍寺。乃釋迦與迦葉佛講演之地。宴坐石猶在。故天竺無憂王。聚黃鐵若干斤泛海。歷一千三百餘年。然後乃到而國。成安其寺。蓋威緣使然也(與別記所載符同)像成后。東竺寺三尊亦移安寺中。寺記云。真平五年甲辰。金堂造成。善德王代。寺初主真骨歡喜師。第二主慈藏國統。次國統惠訓。次廂律師云。今兵火已來。大像與二菩薩皆融沒。而小釋迦猶存焉。贊曰。

塵方何處匪真鄉　　香火因緣最我邦　不是育王難下手　　月城來訪舊行藏

皇龍寺九層塔

新羅第二十七善德王即位五年。貞觀十年丙申。慈藏法師西學。乃於五臺感文殊授法(詳見本傳)文殊又云。汝國王是天竺剎利種。王預受佛記。故別有因緣。不同東夷共工之族。然以山川崎險故。人性粗悖。多信邪見。而時或天神降禍。然有多

【現代漢語翻譯】現代漢語譯本：阿育王（Aśoka，意為無憂王）在西竺（印度）大香華國，佛陀涅槃后一百年間，一心想供養佛陀真身舍利。於是蒐集了大量的金鐵，多次鑄造佛像都未能成功。當時阿育王的太子沒有參與此事，阿育王責問他，太子回答說：『單憑我一個人的力量難以成功，我早就知道不會成功。』阿育王認為他說得對。於是派遣船隻航海，遍訪南閻浮提（Jambudvipa，指我們所居住的這個世界）的十六大國、五百中國、一千小國、八萬聚落，但都未能鑄成佛像。最後到達新羅國（Silla，古代朝鮮半島國家），真興王（Jinheung，新羅國王）在文仍林（Muneung Forest）鑄造佛像，佛像鑄成后，相好莊嚴，具足一切。後來大德慈藏（Jajang，新羅僧人）到五臺山，感應到文殊菩薩（Mañjuśrī）現身，文殊菩薩傳授給他秘訣，並囑咐他說：『你們國家的皇龍寺（Hwangnyongsa Temple），是釋迦牟尼佛（Śākyamuni）和迦葉佛（Kāśyapa）曾經講經說法的地方，宴坐的石頭還在。所以天竺（印度）的阿育王，蒐集了大量的黃鐵，航海一千三百多年，才到達你們國家，建成皇龍寺，這都是威神之力所致。』（與別記所記載的相符）佛像鑄成后，東竺寺（Dongchuksa Temple）的三尊佛像也移到皇龍寺供奉。寺廟的記載說，真平王（Jinpyeong，新羅國王）五年甲辰年，金堂建成。善德王（Seondeok，新羅女王）時期，寺廟的第一任主持是真骨歡喜師（Jingol Hwanhui），第二任主持是慈藏國統（Jajang Guktong），之後是國統惠訓（Hyegun），再之後是廂律師（Hyang Law師）。現在因為兵火戰亂，大佛像和兩尊菩薩像都融化消失了，只有小釋迦牟尼佛像還存在。讚頌說：『塵世何處不是真正的故鄉？香火因緣與我們國家最為深厚。如果不是阿育王難以開始，月城（Wolseong，新羅首都）來訪尋找舊日的行跡。』皇龍寺九層塔新羅第二十七代善德女王即位五年，貞觀十年丙申年，慈藏法師前往西方學習佛法，在五臺山感應到文殊菩薩傳授佛法（詳細情況見本傳）。文殊菩薩又說：『你們的國王是天竺剎利種姓（Kshatriya，印度第二等級種姓），國王預先接受了佛的授記，所以有特別的因緣，不同於東夷共工氏的後代。然而因為山川險峻，所以人性粗暴，大多相信邪見，而且時常有天神降下災禍，但是有很多……』

【English Translation】 English version: King Aśoka (meaning 'without sorrow') in the great fragrant flower country of Western India (Bharata), a hundred years after the Buddha's Parinirvana, was determined to make offerings to the true relics of the Buddha. Therefore, he collected a great amount of gold and iron, but repeatedly failed to cast a Buddha image. At that time, King Aśoka's crown prince did not participate in this matter. King Aśoka questioned him, and the crown prince replied, 'It is difficult to succeed with my individual strength alone; I knew long ago that it would not succeed.' King Aśoka agreed with him. Therefore, he dispatched ships to sail the seas, visiting the sixteen great countries, five hundred middle countries, one thousand small countries, and eighty thousand settlements of Jambudvipa (the world we inhabit), but all failed to cast a Buddha image. Finally, they arrived in the country of Silla (an ancient Korean kingdom). King Jinheung of Silla cast the Buddha image in Muneung Forest. Once the image was cast, its features were dignified and complete. Later, the great virtuous monk Jajang (a Silla monk) went to Mount Wutai and was moved by the appearance of Mañjuśrī Bodhisattva. Mañjuśrī Bodhisattva imparted secret instructions to him and instructed him, 'Your country's Hwangnyongsa Temple is where Śākyamuni Buddha and Kāśyapa Buddha once lectured and preached. The stone where they sat in meditation still remains. Therefore, King Aśoka of India collected a great amount of yellow iron and sailed the seas for more than 1,300 years before arriving in your country and building Hwangnyongsa Temple. This is all due to the power of their majestic virtue.' (This is consistent with what is recorded in the separate records.) After the Buddha image was cast, the three Buddha images of Dongchuksa Temple were also moved to Hwangnyongsa Temple for worship. The temple records state that in the fifth year of King Jinpyeong (a Silla king), the year of Gapjin, the Golden Hall was built. During the reign of Queen Seondeok (a Silla queen), the first abbot of the temple was Jingol Hwanhui, the second abbot was Jajang Guktong, followed by Guktong Hyegun, and then Law師 Hyang. Now, due to the ravages of war, the large Buddha image and the two Bodhisattva images have all melted and disappeared, and only the small Śākyamuni Buddha image remains. The eulogy says: 'Where in the dusty world is not a true home? The karmic connection of incense offerings is deepest with our country. If it were not for King Aśoka, it would be difficult to begin; Wolseong (the capital of Silla) comes to visit and seek out the old traces.' Nine-Story Pagoda of Hwangnyongsa Temple In the fifth year of the reign of Queen Seondeok, the twenty-seventh ruler of Silla, in the year of Byeongsine in the tenth year of the Zhenguan era, the Dharma Master Jajang went to the West to study Buddhism and was moved by Mañjuśrī Bodhisattva imparting the Dharma at Mount Wutai (details can be found in the main biography). Mañjuśrī Bodhisattva also said, 'Your king is of the Kshatriya (the second highest caste in India) lineage of India. The king has received the Buddha's prediction in advance, so there is a special karmic connection, different from the descendants of the Gonggong clan of the Eastern Barbarians. However, because the mountains and rivers are rugged, human nature is rough and violent, and they mostly believe in heretical views, and there are often gods who bring down disasters, but there are many...'

聞比丘在於國中。是以君臣安泰。萬庶和平矣。言已不現。藏知是大聖變化。泣血而退。經由中國太和池邊。忽有神人出問。胡為至此。藏答曰。求菩提故。神人禮拜。又問。汝國有何留難。藏曰。我國北連靺鞨。南接倭人。麗濟二國。迭犯封陲。鄰𡨥縱橫。是為民梗。神人云。今汝國以女為王。有德而無威。故鄰國謀之。宜速歸本國。藏問歸鄉將何為利益乎。神曰。皇龍寺護法龍。是吾長子。受梵王之命。來護是寺。歸本國成九層塔于寺中。鄰國降伏。九韓來貢。王祚永安矣。建塔之後設八關會。赦罪人。則外賊不能為害。更為我于京畿南岸置一精廬。共資予福。予亦報之德矣。言已遂奉王而獻之。忽隱不現(寺中記云。於終南山圓香禪師處。受建塔因由)貞觀十七年癸卯十六日。將唐帝所賜經像袈裟幣帛而還國。以建塔之事聞于上。善德王議于群臣。群臣曰。請工匠于百濟。然後方可。乃以寶帛請于百濟。匠名阿非知。受命而來。經營木石。伊于龍春(一雲龍樹)幹蠱。率小匠二百人。初立剎柱之日。匠夢本國百濟滅亡之狀。匠乃心疑停手。忽大地震動。晦冥之中有一老僧一壯士。自金殿門出。乃立其柱。僧與壯士皆隱不現。匠於是改悔。畢成。其塔剎柱記云。鐵盤已上高四十二尺。已下一百八十三尺。慈藏以五

【現代漢語翻譯】現代漢語譯本比丘慈藏（Cizang）在國中時，君王和大臣安寧康泰，百姓和平相處。說完話后，神人便消失了。慈藏知道這是大聖的化身，哭泣著退下。他經過中國太和池邊時，忽然有一位神人出現問道：『你為何來到這裡？』慈藏回答說：『爲了尋求菩提。』神人向他行禮，又問：『你的國家有什麼困難嗎？』慈藏說：『我國北邊連線靺鞨（Mohe），南邊接壤倭人（Wa），麗（Goguryeo）和濟（Baekje）兩國，屢次侵犯邊境，鄰國之間互相侵擾，這是百姓的禍患。』神人說：『現在你們國家由女子為王，有德行而缺乏威嚴，所以鄰國才圖謀你們。應該趕快回到本國。』慈藏問：『回鄉后將如何才能帶來利益呢？』神人說：『皇龍寺（Hwangnyongsa Temple）的護法龍，是我的長子，接受梵天王（Brahma）的命令，前來守護這座寺廟。回到本國后，在寺中建成九層塔，鄰國就會降伏，九個韓國（Nine Hans）會來進貢，王室的基業就能永遠安寧。』『建塔之後，設立八關齋會（Eight Precepts），赦免罪人，那麼外來的盜賊就不能造成危害。再在京畿（Gyeonggi）南岸為我建造一座精舍，共同積累福德，我也會報答你的恩德。』說完，神人便將玉珮獻給慈藏，隨即隱身不見。（寺中的記錄說，慈藏是在終南山（Zhongnan Mountain）圓香禪師（Yuanxiang Chanshi）處，得知建造佛塔的因由）。貞觀（Zhenguan）十七年癸卯（Gui Mao）十六日，慈藏帶著唐朝皇帝所賜的經書、佛像、袈裟和錢幣返回新羅（Silla），將建造佛塔的事情稟告給女王。善德女王（Queen Seondeok）與群臣商議，群臣說：『請百濟（Baekje）的工匠，然後才可以建造。』於是用寶物和絲綢向百濟請求。工匠名叫阿非知（Abihi），接受命令前來，負責木材和石料的經營。他在龍春（Yongchun，一說龍樹）主持建造，率領小工匠二百人。最初豎立剎柱（塔柱）的那天，工匠夢見自己的國家百濟滅亡的情景。工匠於是心生疑慮，停止了工作。忽然大地劇烈震動，在昏暗之中，有一位老僧和一位壯士，從金殿門中走出，豎立了剎柱。僧人和壯士都隱身不見。工匠於是改變想法，最終完成了佛塔的建造。塔的剎柱上的記載說，鐵盤以上高四十二尺，鐵盤以下一百八十三尺。慈藏用五

【English Translation】 English version When Bhiksu Cizang (Cizang) was in the country, the king and his ministers were peaceful and prosperous, and the people lived in harmony. After speaking, the deity disappeared. Cizang knew that this was a manifestation of a great saint and withdrew in tears. As he passed by the Taihe Pond in China, a deity suddenly appeared and asked, 'Why have you come here?' Cizang replied, 'To seek Bodhi.' The deity bowed to him and asked, 'What difficulties does your country have?' Cizang said, 'Our country is bordered by the Mohe (靺鞨) to the north and the Wa (倭人) to the south. The two countries of Goguryeo (麗) and Baekje (濟) repeatedly invade our borders, and neighboring countries harass each other. This is a disaster for the people.' The deity said, 'Now your country is ruled by a woman, who has virtue but lacks authority, so neighboring countries plot against you. You should quickly return to your country.' Cizang asked, 'How can I bring benefit after returning home?' The deity said, 'The Dharma-protecting Dragon of Hwangnyongsa Temple (皇龍寺), is my eldest son, who has received the order of Brahma (梵天王) to protect this temple. After returning to your country, build a nine-story pagoda in the temple, and the neighboring countries will submit, and the Nine Hans (九韓) will come to pay tribute, and the foundation of the royal family will be secure forever.' 'After building the pagoda, establish the Eight Precepts (八關齋會), and pardon the criminals, then foreign bandits will not be able to cause harm. Also, build a hermitage for me on the south bank of Gyeonggi (京畿), and together accumulate merit, and I will repay your kindness.' After speaking, the deity presented a jade pendant to Cizang and then disappeared. (The record in the temple says that Cizang learned the reason for building the pagoda from Zen Master Yuanxiang (圓香禪師) on Zhongnan Mountain (終南山)). On the sixteenth day of the Gui Mao (癸卯) year of the Zhenguan (貞觀) reign, Cizang returned to Silla (新羅) with the scriptures, Buddha statues, kasaya, and coins bestowed by the Tang emperor, and reported the matter of building the pagoda to the queen. Queen Seondeok (善德女王) discussed it with her ministers, and the ministers said, 'Please invite artisans from Baekje (百濟), and then it can be built.' So they requested Baekje with treasures and silk. The artisan named Abihi (阿非知) came under orders and was responsible for the management of wood and stone. He presided over the construction in Yongchun (龍春, also known as Yongsu), leading two hundred small artisans. On the day the finial pillar (塔柱) was first erected, the artisan dreamed of the destruction of his country, Baekje. The artisan became suspicious and stopped working. Suddenly, the earth shook violently, and in the darkness, an old monk and a strong man emerged from the Golden Hall Gate and erected the finial pillar. Both the monk and the strong man disappeared. The artisan then changed his mind and finally completed the construction of the pagoda. The record on the finial pillar of the pagoda says that it is forty-two feet high above the iron plate and one hundred and eighty-three feet below the iron plate. Cizang used five

臺所授舍利百粒分安於柱中。並通度寺戒壇。及大和寺塔。以副池龍之請(大和寺在河曲縣南。今蔚州。亦藏師所創也)樹塔之後。天地開泰。三韓為一。豈非塔之靈蔭乎。后高麗王將謀伐羅。乃曰。新羅有三寶。不可犯也。何謂也。皇龍丈六。並九層塔。與真平王天賜玉帶。遂寢其謀。周有九鼎。楚人不敢北窺。此之類也。贊曰。

鬼拱神扶壓帝京　　輝煌金碧動飛甍　登臨何啻九韓伏　　始覺乾坤特地平

又海東名賢安弘撰東都成立記云。新羅第二十七代。女王為主。雖有道無威。九韓侵勞苦。龍宮南皇龍寺建九層塔。則鄰國之災可鎮。第一層日本。第二層中華。第三層吳越。第四層托羅。第五層鷹游。第六層靺鞨。第七層丹國。第八層女狄。第九層獩㹮。又按國史及寺中古記。真興王癸酉創寺后。善德王代。貞觀十九年乙巳。塔初成。三十二孝昭王即位七年。聖曆元年戊戌六月。霹靂(寺中古記云聖德王代誤也。聖德王代無戊戌)第二十三聖德王代庚申歲。重成。四十八景文王代戊子六月。第二霹靂。同代第三重修。至本朝光宗即位五年癸丑十月。第三霹靂。現宗十三年辛酉。第四重成。又靖宗二年乙亥。第四霹靂。又文宗甲辰年。第五重成。又憲宗末年乙亥。第五霹靂。肅宗丙子。第六重成。又

高宗十六年戊戌冬月。西山兵火。塔寺丈六殿宇皆災。

皇龍寺鐘　　芬皇寺藥師　　奉德寺鐘

新羅第三十五景德大王。以天寶十三甲午鑄皇龍寺鐘。長一丈三寸。厚九寸入。重四十九萬七千五百八十一斤。施主孝貞伊王三毛夫人。匠人里上宅一典。肅宗朝。重成新鐘。長六尺八寸。又明年乙未。鑄芬皇藥師銅像。重三十萬六千七百斤。匠人本彼部強古乃未。又舍黃銅一十二萬斤。為先考聖德王欲鑄巨鐘一口。未就而崩。其子惠恭大王干運。以大曆庚戌十二月。命有司鳩工徒。乃克成之。安於奉德寺。寺乃孝成王。開元二十六年戊寅。為先考聖德大王奉福所創也。故鐘銘曰聖德大王神鐘之銘(聖德乃景德之考典光大王也。鐘本景德為先考所施之金。故稱云聖德。鐘爾)朝散大夫前太子司議郎翰林郎金弼粵奉教撰。鐘銘文煩不錄。

靈妙寺丈六

善德王創寺。塑像因緣。具載良志法師傳。景德王即位二十三年。丈六改金。租二萬三千七百碩(良志傳作像之初成之費。今兩存之)。

四佛山　　掘佛山　　萬佛山

竹嶺東百許里。有山屹然高峙。真平王九年甲申。忽有一大石。四面方丈。雕四方如來。皆以紅紗護之。自天墜其山頂。王聞之命駕瞻敬。遂創寺嵓側。額曰大乘寺。請

【現代漢語翻譯】現代漢語譯本高宗十六年戊戌年冬月，西山一帶發生兵火，塔和寺廟的丈六金身佛像以及殿宇都被燒燬。

皇龍寺的鐘，芬皇寺的藥師像，奉德寺的鐘。

新羅第三十五代景德大王，在天寶十三年甲午年鑄造皇龍寺的鐘，高一丈三寸，厚九寸，重四十九萬七千五百八十一斤。施主是孝貞伊王三毛夫人，工匠是里上宅一典。肅宗朝代，重新鑄成新鐘，高六尺八寸。又在第二年乙未年，鑄造芬皇寺藥師銅像，重三十萬六千七百斤，工匠是本彼部強古乃未。又捐獻黃銅一十二萬斤，爲了先父聖德王想要鑄造一口巨大的鐘，但未完成就駕崩了。他的兒子惠恭大王繼承遺志，在大曆庚戌年十二月，命令有關部門召集工匠，最終完成了這口鐘，安放在奉德寺。這座寺廟是孝成王在開元二十六年戊寅年，爲了先父聖德大王祈福而建立的。所以鐘上的銘文說：『聖德大王神鐘之銘』（聖德指的是景德的父親典光大王，鐘本來是景德爲了先父捐獻的黃金所鑄造，所以稱作聖德鐘）。朝散大夫前太子司議郎翰林郎金弼奉旨撰寫。鐘銘文內容繁瑣，在此不記錄。

靈妙寺的丈六金身佛像

善德女王建立寺廟，塑造佛像的因緣，詳細記載在良志法師傳中。景德王即位二十三年，將丈六金身佛像重新鍍金，花費租米二萬三千七百石（良志傳中記載的是造像最初完成時的花費，現在兩種說法都保留）。

四佛山，掘佛山，萬佛山

竹嶺以東一百多里，有一座山巍然聳立。真平王九年甲申年，忽然有一塊巨大的石頭，四面都是方丈大小，雕刻著四方如來（Tathagata），都用紅紗覆蓋著，從天上掉落到山頂。真平王聽聞后，親自前往瞻仰，於是就在山崖邊建立寺廟，題名為大乘寺，並請

【English Translation】 English version In the winter month of the sixteenth year of King Gaozong's reign, Wuxu year, war and fire broke out in Xishan. The sixteen-foot statues and halls of the pagodas and temples were all destroyed by the disaster.

The bell of Hwangnyongsa Temple (Imperial Dragon Temple), the Bhaisajyaguru (Medicine Buddha) of Bunhwangsa Temple (Fragrant Emperor Temple), the bell of Bongdeoksa Temple (Offering Virtue Temple).

King Gyeongdeok (Illustrious Virtue), the thirty-fifth ruler of Silla (ancient Korean kingdom), cast the bell of Hwangnyongsa Temple in the year Gap-o (year 13) of the Tianbao era (Tang Dynasty), measuring one zhang (approx. 10 feet) three cun (approx. 1 inch) in height, nine cun in thickness, and weighing 497,581 jin (approx. 0.5 kg). The benefactor was Lady Samo, wife of King Hyojeong. The artisan was Yi Sang-taek Il-jeon. During the reign of King Sukjong, a new bell was recast, measuring six chi (approx. 1 foot) eight cun in height. In the following year, Eul-mi, a bronze statue of Bhaisajyaguru was cast for Bunhwangsa Temple, weighing 306,700 jin. The artisan was Ganggo-nae-mi from Bonbi-bu. Furthermore, 120,000 jin of yellow bronze was donated to cast a large bell for the late King Seongdeok (Sacred Virtue), but he passed away before it could be completed. His son, King Hyegong, continued the project, and in the twelfth month of the Gengxu year of the Dali era (Tang Dynasty), he ordered the relevant authorities to gather artisans and laborers, and they successfully completed the bell. It was installed at Bongdeoksa Temple. This temple was founded by King Hyoseong in the Wuyin year of the Kaiyuan era (Tang Dynasty) to pray for the well-being of his late father, King Seongdeok. Therefore, the inscription on the bell reads: 'Inscription on the Divine Bell of King Seongdeok' (Seongdeok refers to King Gyeongdeok's father, King Deokgwang. The bell was originally cast with gold donated by Gyeongdeok for his late father, hence the name Seongdeok Bell). Jin Pil, former Tai Zi Si Yi Lang (advisor to the crown prince) and Hanlin Lang (scholar of the Hanlin Academy), was commissioned to write the inscription. The inscription is lengthy and not recorded here.

The sixteen-foot statue of Yeongmyosa Temple (Miraculous Subtle Temple).

The circumstances of Queen Seondeok's founding of the temple and sculpting of the statue are detailed in the biography of Dharma Master Ryangji. In the twenty-third year of King Gyeongdeok's reign, the sixteen-foot statue was regilded, costing 23,700 seok (unit of volume) of grain (Ryangji's biography records the cost of the initial creation of the statue; both accounts are preserved here).

Four Buddha Mountain, Gulbul Mountain (Excavated Buddha Mountain), Manbul Mountain (Ten Thousand Buddha Mountain).

About one hundred li (approx. 0.5 km) east of Juknyeong (Bamboo Ridge), there is a mountain that stands tall and majestic. In the Gap-sin year of the ninth year of King Jinpyeong's reign, suddenly a large stone, four-sided and one square zhang (approx. 100 square feet), appeared, carved with four Tathagatas (Thus Come Ones), all covered with red silk. It fell from the sky onto the mountain top. King Jinpyeong, upon hearing this, personally went to pay homage and established a temple beside the cliff, naming it Daeseungsa Temple (Great Vehicle Temple), and invited

比丘亡名誦蓮經者主寺。灑掃供石。香火不廢。號曰亦德山。或曰四佛山。比丘卒既葬。冢上生蓮。

又景德王游幸柏栗寺。至山下聞地中有唱佛聲。令掘之。得大石。四面刻四方佛。因創寺。以掘佛為號。今訛云掘石　王又聞唐代宗皇帝優崇釋氏。命工作五色氍毹。又雕沉檀木與明珠美玉為假山。高丈餘。置氍毹之上。山有巉嵓怪石澗穴。區隔每一區內。有歌舞伎樂列國山川之狀。微風入戶。蜂蝶翱翔。燕雀飛舞。隱約視之。莫辨真假。中安萬佛。大者逾方寸。小者八九分。其頭或巨黍者。或半菽者。螺髻白毛。眉目的㿨。相好悉備。只可彷彿。莫得而詳。因號萬佛山。更鏤金玉為流蘇幡蓋庵羅薝葍花果莊嚴。百步樓閣。臺殿堂榭。都大雖微。勢皆活動。前有旋繞比丘像千餘軀。下列紫金鐘三𥲤。皆有閣有蒲牢。鯨魚為撞。有風而鐘鳴。則旋繞僧皆仆。拜頭至地。隱隱有梵音。蓋關棙在乎鐘也。雖號萬佛。其實不可勝記。既成。遣使獻之。代宗見之。嘆曰。新羅之巧。天造非巧也。乃以九光扇加置嵓岫間。因謂之佛光。四月八日。詔兩街僧徒。于內道場禮萬佛山。命三藏不空念贊密部真詮千遍以慶之。觀者皆嘆伏其巧。贊曰。

天妝滿月四方裁　　地涌明毫一夜開　妙手更煩雕萬佛　　真風要使遍三才

【現代漢語翻譯】現代漢語譯本：一位名叫亡名的比丘在蓮經寺主持寺務，他負責灑掃庭院，供奉石像，香火從未斷絕。這座山被稱為亦德山（Yide Mountain），也有人稱之為四佛山（Sifoshan）。比丘去世后被安葬，墳墓上長出蓮花。景德王（Jingde Wang）巡幸柏栗寺（Baili Temple）時，在山下聽到地裡傳來誦佛的聲音，便命人挖掘，得到一塊大石頭，四面都刻著四方佛（Sifang Fo）。於是 King 景德王 King 建立了寺廟，以『掘佛』為名。現在訛傳為『掘石』。景德王 King 又聽說唐代宗皇帝（Emperor Daizong of Tang）推崇佛教，便命人制作五色氍毹（wuse qushu，一種華麗的地毯），又用沉香檀木和明珠美玉雕刻假山，高一丈多，放置在氍毹之上。假山有陡峭的山峰、奇特的巖石和山澗洞穴，劃分成不同的區域，每個區域內都有歌舞伎樂和列國的山川景象。微風吹入，蜂蝶飛舞，燕雀翱翔。隱約看去，難以分辨真假。中間安放著萬佛（Wanfo），大的超過一寸，小的八九分。它們的頭，有的像大黍米，有的像半顆豆子。螺髻（luoji，佛像頭上的髮髻）、白毫（baihao，佛像眉間的白毛）、眉目都具備。相好（xianghao，佛像的特徵）都具備，只是只能大概看到，無法詳細觀察。因此被稱為萬佛山（Wanfo Mountain）。又用金玉雕刻流蘇、幡蓋、庵羅（anluo，一種水果）、薝蔔（zhanbo，一種花）等花果來裝飾，建造百步樓閣、臺殿堂榭。雖然都很小，但氣勢都很生動。前面有旋轉的比丘像一千多尊。下面排列著紫金鐘三個，都有閣樓和蒲牢（pulao，龍的兒子，喜歡吼叫，常被雕刻在鐘上），用鯨魚形狀的木頭撞擊。有風吹動，鐘聲響起，旋轉的比丘像都倒下，頭拜到地上。隱隱約約有梵音。機關大概就在鐘上。雖然號稱萬佛，其實數不清。建成后，派遣使者獻給唐代宗皇帝（Emperor Daizong of Tang）。代宗皇帝（Emperor Daizong of Tang）見到后，讚歎說：『新羅（Xinluo，古代朝鮮國家）的工藝，是天工，不是人工啊！』於是用九光扇（jiuguang shan）放置在山峯巖石之間，因此稱之為佛光（Foguang）。四月八日，詔令兩街的僧徒，在內道場禮拜萬佛山（Wanfo Mountain），命三藏不空（Sanzang Bukong）唸誦讚美密部真詮（Mibu zhenquan）一千遍來慶祝。觀看的人都讚歎其精巧。贊曰：天妝滿月四方裁，地涌明毫一夜開。妙手更煩雕萬佛，真風要使遍三才。

【English Translation】 English version: A Bhiksu (Buddhist monk) named Wangming managed the Lianjing Temple (Lotus Sutra Temple). He was responsible for cleaning the courtyard, offering sacrifices to the stone statues, and ensuring that the incense was never extinguished. The mountain was called Yide Mountain (Yide Mountain), and some also called it Sifoshan (Four Buddha Mountain). After the Bhiksu (Buddhist monk) died, he was buried, and lotus flowers grew on his grave. When King Jingde (King Jingde) visited Baili Temple (Cypress Chestnut Temple), he heard the sound of chanting Buddha from the ground at the foot of the mountain. He ordered people to dig and found a large stone with the Four Directional Buddhas (Sifang Fo) carved on all four sides. Therefore, King Jingde (King Jingde) founded the temple and named it 'Digging Buddha'. Now it is mistakenly called 'Digging Stone'. King Jingde (King Jingde) also heard that Emperor Daizong of Tang (Emperor Daizong of Tang) admired Buddhism, so he ordered people to make five-colored rugs (wuse qushu, a kind of gorgeous carpet), and carved artificial mountains with agarwood sandalwood, bright pearls, and beautiful jade, more than ten feet high, and placed them on the rugs. The artificial mountain had steep peaks, strange rocks, and mountain stream caves, divided into different areas, each area with scenes of singing, dancing, music, and the mountains and rivers of various countries. When a gentle breeze entered, bees and butterflies flew, and swallows and sparrows soared. Looking at it vaguely, it was difficult to distinguish between the real and the fake. In the middle were placed ten thousand Buddhas (Wanfo), the larger ones exceeding an inch, and the smaller ones eight or nine tenths of an inch. Their heads, some like large millet grains, and some like half a bean. The spiral chignon (luoji, the hair bun on the head of a Buddha statue), the white hair between the eyebrows (baihao, the white hair between the eyebrows of a Buddha statue), and the eyebrows and eyes were all present. The auspicious marks (xianghao, the characteristics of a Buddha statue) were all present, but they could only be seen vaguely and could not be observed in detail. Therefore, it was called Wanfo Mountain (Ten Thousand Buddha Mountain). Also, tassels, banners, canopies, Anluo (anluo, a kind of fruit), Zhanbo (zhanbo, a kind of flower) and other flowers and fruits were carved from gold and jade to decorate, and hundred-step pavilions, terraces, halls, and pavilions were built. Although they were all small, their momentum was very vivid. In front were more than a thousand rotating Bhiksu (Buddhist monk) statues. Below were arranged three purple-gold bells, each with a pavilion and a Pulao (pulao, the son of a dragon, who likes to roar and is often carved on bells), struck with a whale-shaped piece of wood. When the wind blew, the bells rang, and the rotating Bhiksu (Buddhist monk) statues all fell down, their heads bowing to the ground. There was a faint sound of Sanskrit. The mechanism was probably on the bell. After it was completed, an envoy was sent to present it to Emperor Daizong of Tang (Emperor Daizong of Tang). After seeing it, Emperor Daizong of Tang (Emperor Daizong of Tang) praised: 'The craftsmanship of Silla (Xinluo, an ancient Korean state) is the work of heaven, not of man!' Therefore, nine-light fans (jiuguang shan) were placed between the peaks and rocks, and therefore it was called Buddha's Light (Foguang). On the eighth day of April, an edict was issued to the monks of the two streets to worship Wanfo Mountain (Wanfo Mountain) in the inner Daocheng, and Sanzang Bukong (Sanzang Bukong) was ordered to recite the true meaning of the esoteric teachings (Mibu zhenquan) a thousand times to celebrate. Those who watched all praised its ingenuity. Eulogy: The heavenly makeup is full moon and square cut, The earth springs forth with bright hair, opening overnight. Skillful hands further trouble to carve ten thousand Buddhas, The true wind must be made to pervade the three realms.

生義寺石彌勒

善德王時。釋生義常住道中寺。夢有僧引上南山而行。令結草為標。至山之南洞。謂曰。我埋此處。請師出安嶺上。既覺。與友人尋所標。至其洞掘地。有石彌勒出。置於三花嶺上。善德王十二年甲辰歲。創寺而居。后名生義寺(今訛言性義寺。忠談師每歲重三重九烹茶獻供者。是此尊也)。

興輪寺壁畫普賢

第五十四景明王時。興輪寺南門。及左右廊廡災焚。未修。靖和𢎪繼二僧募緣將修。貞明七年辛巳五月十五日。帝釋降於寺之左經樓。留旬日。殿塔及草樹土石皆發異香。五云覆寺。南池魚龍喜躍跳擲。國人聚觀。嘆未曾有。玉帛梁稻施積丘山。工匠自來。不日成之。工既畢。天帝將還。二僧白曰。天若欲還宮。請圖寫聖容。至誠供養。以報天恩。亦乃因茲留影。永鎮下方焉。帝曰。我之願力不如彼普賢菩薩遍垂玄化。畫此菩薩像。虔設供養而不廢宜矣。二僧奉教。敬畫普賢菩薩于壁間。至今猶存其像。

三所觀音　　眾生寺

新羅古傳云。中華天子有寵姬。美艷無雙。謂古今圖畫鮮有如此者。乃命善畫者寫真(畫工傳失其名。或云張僧繇。則是吳人也。梁天監中為武陵王國侍郎直秘閣知畫事。歷右將軍吳興太守。則乃中國樑陳間之天子也。而傳云唐帝

者。海東人凡諸中國為唐爾。其實未詳何代帝王。兩存之)其人奉敕圖成。誤落筆污赤毀於臍下。欲改之而不能。心疑赤志必自天生。功畢獻之。帝目之曰。形則逼真矣。其臍下之志乃所內秘。何得知之並寫。帝乃震怒。下圓扉將加刑。丞相奏云。所謂伊人其心且直。愿赦宥之。帝曰。彼既賢直。朕昨夢之。像畫進不差則宥之。其人乃畫十一面觀音像呈之。協于所夢。帝於是意解赦之。其人既免。乃與博士芬節約曰。吾聞新羅國敬信佛法。與子乘桴于海。適彼同修佛事。廣益仁邦。不亦益乎。遂相與到新羅國。因成此寺大悲像。國人瞻仰。禳禱獲福。不可勝記。羅季天成中。正甫崔殷諴久無胤息。詣茲寺大慈前祈禱。有娠而生男。未盈三朔。百濟甄萱襲犯京師。城中大潰。殷諴抱兒來告曰。鄰兵奄至事急矣。赤子累重不能俱免。若誠大聖之所賜。愿借大慈之力覆養之。令我父子再得相見。涕泣悲惋。三泣而三告之。裹以襁褓。藏諸猊座下。眷眷而去。經半月寇退。來尋之。肌膚如新浴。貌體嬛好。乳香尚痕于口。抱持歸養。及壯聰惠過人。是為氶魯。位至正匡。氶魯生郎中崔肅。生郎中齊顏焉。自此繼嗣不絕。殷諴隨敬順王入本朝為大姓。又統和十年三月。主寺釋性泰跪于菩薩前。自言弟子久住茲寺。精勤香火。晝夜

【現代漢語翻譯】現代漢語譯本這人（海東人，凡是中國來的都稱為唐人。其實無法詳細考證是哪個朝代的帝王。這裡兩種說法都保留）奉皇帝的命令繪製畫像，不小心筆誤，在肚臍下留下了紅色的污點。想要修改卻無法做到，心中懷疑這紅痣一定是天生的。完成後獻給皇帝。皇帝看了說：『外形倒是很逼真了，但他肚臍下的紅痣是隱秘之處，你怎麼會知道並畫出來？』皇帝非常震怒，把他關進牢房準備判刑。丞相進諫說：『這個人心地正直，希望您能寬恕他。』皇帝說：『既然他賢能正直，我昨天也夢到了畫像，如果他畫的畫像沒有差錯就赦免他。』於是這個人畫了一幅十一面觀音像呈上，與皇帝夢中的形象相符。皇帝這才消除了疑慮，赦免了他。這個人被釋放后，對博士芬節約說：『我聽說新羅國敬奉佛法，不如我們乘船到那裡，一起修行佛事，廣益仁邦，豈不是很好？』於是他們一起到了新羅國，因此成就了這座寺廟的大悲像。國人瞻仰禮拜，祈求消災獲福，靈驗的事蹟數不勝數。新羅末期天成年間，正甫崔殷諴很久沒有子嗣，到這座寺廟的大慈菩薩前祈禱，後來懷孕生了一個男孩。不到三個月，百濟的甄萱襲擊了京城，城中大亂。崔殷諴抱著孩子來告別說：『敵兵馬上就到，情況緊急。孩子是我的負擔，不能一起逃脫。如果真是大聖所賜，希望借大慈菩薩的力量庇護他，讓我們父子能再次相見。』他哭泣悲傷，三次哭著祈告。用襁褓裹好孩子，藏在獅子座下，依依不捨地離開了。半個月后，敵軍退去，他來尋找孩子，孩子的肌膚像剛洗過澡一樣，容貌體態美好，口中還留有淡淡的乳香。他抱起孩子帶回家撫養。孩子長大后聰明過人，名叫崔氶魯，官至正匡。崔氶魯生了郎中崔肅，崔肅生了郎中崔齊顏。從此以後，子孫後代沒有斷絕。崔殷諴跟隨敬順王歸順本朝，成為大姓。又在統和十年三月，主寺的釋性泰跪在菩薩面前，自述弟子長久居住在這座寺廟，精勤地供奉香火，日夜 English version This person (a person from Haidong, all those from China were called Tang people. In fact, it is impossible to verify in detail which dynasty's emperor it was. Both statements are retained here) was ordered by the emperor to draw a portrait, and accidentally made a mistake, leaving a red stain under the navel. He wanted to modify it but could not, and suspected in his heart that this red mole must be born naturally. After completion, he presented it to the emperor. The emperor looked at it and said, 'The appearance is very lifelike, but how did you know and draw the red mole under his navel, which is a secret place?' The emperor was very angry and locked him in prison to be sentenced. The prime minister advised, 'This person is upright in heart, I hope you can forgive him.' The emperor said, 'Since he is virtuous and upright, I also dreamed of the portrait yesterday. If the portrait he painted is correct, he will be pardoned.' So this person painted an Eleven-Faced Guanyin (Ekādaśamukha) image and presented it, which matched the image in the emperor's dream. The emperor then dispelled his doubts and pardoned him. After this person was released, he said to Doctor Fen Jieyue, 'I heard that the Silla (新羅) kingdom reveres the Buddha-dharma (佛法), why don't we take a boat there and practice Buddhist affairs together to benefit the benevolent country? Wouldn't that be great?' So they went to the Silla kingdom together, and thus accomplished the Great Compassion Image (大悲像) of this temple. The people of the country looked up to it and prayed for disaster relief and blessings, and the miraculous events were countless. In the late Silla period, during the Tiancheng (天成) years, Zhengfu Cui Yinqian (崔殷諴) had no children for a long time, and prayed in front of the Great Compassion Bodhisattva (大慈菩薩) in this temple, and later became pregnant and gave birth to a boy. In less than three months, Zhen Xuan (甄萱) of Baekje (百濟) attacked the capital, and the city was in chaos. Cui Yinqian hugged his child and came to say goodbye, 'The enemy troops are coming soon, the situation is urgent. The child is my burden and cannot escape together. If it is really bestowed by the Great Sage, I hope to borrow the power of the Great Compassion Bodhisattva to protect him, so that our father and son can meet again.' He wept sadly and prayed three times. He wrapped the child in swaddling clothes and hid him under the lion seat (猊座), and left reluctantly. Half a month later, the enemy troops retreated, and he came to look for the child. The child's skin was like he had just taken a bath, his appearance was beautiful, and there was still a faint fragrance of milk in his mouth. He picked up the child and took him home to raise. When the child grew up, he was exceptionally intelligent, named Cui Chenglu (崔氶魯), and became a high-ranking official. Cui Chenglu gave birth to Langzhong (郎中) Cui Su (崔肅), and Cui Su gave birth to Langzhong Cui Qiyan (崔齊顏). From then on, the descendants were not cut off. Cui Yinqian followed King Jing 순 (敬順王) to return to this dynasty and became a large family. Also in March of the tenth year of Tonghe (統和), the abbot of the temple, Shi Xingtai (釋性泰), knelt in front of the Bodhisattva and said that the disciple had lived in this temple for a long time, diligently offering incense, day and night

【English Translation】 English translation line 1 English translation line 2

匪懈。然以寺無田出香祀無繼。將移他所。故來辭爾。是日假寐。夢大聖謂曰。師且住無遠離。我以緣化充齋費。僧忻然感寤。遂留不行。后十三日。忽有二人。馬載牛馱到于門前。寺僧出問何所而來。曰。我等是金州界人。向有一比丘到我云。我住東京眾生寺久矣。欲以四事之難緣化到此。是以斂施鄰閭。得米六碩鹽四碩。負載而來。僧曰。此寺無人緣化者。爾輩恐聞之誤。其人曰。向之比丘率我輩而來。到此神見井邊曰。距寺不遠。我先往待之。我輩隨逐而來。寺僧引入法堂前。其人瞻禮大聖。相謂曰。此緣化比丘之像也。驚歎不已。故所納米鹽追年不廢。又一夕寺門有火災。閭里奔救。升堂見像。不知所在。視之已立在庭中矣。問其出者誰。皆曰不知。乃知大聖靈威也。又大定十三年癸巳間。有僧占崇。得住茲寺。不解文字。性本純粹。精勤火香。有一僧欲奪其居。訴于襯衣天使曰。茲寺所以國家祈恩奉福之所。宜選會讀文疏者主之。天使然之。欲試其人。乃倒授疏文。占崇應手披讀如流。天使服膺。退坐房中。俾之再讀。崇鉗口無言。天使曰。上人良由大聖之所護也。終不奪之。當時與崇同住者。處士金仁夫傳諸鄉老。筆之於傳。

柏栗寺

雞林之北嶽曰金剛嶺。山之陽有柏栗寺。寺有大悲之像

一軀。不知作始。而靈異頗著。或云。是中國之神匠塑眾生寺像時並造也。諺云。此大聖曾上忉利天。還來入法堂時。所履石上腳跡至今不[利-禾+(亢-幾+兒)]。或云。救夫禮郎還來時之所視跡也。天授三年壬辰九月七日。孝昭王奉大玄薩餐之子夫禮郎為國仙。珠履千徒。親安常尤甚。天授四年(□長壽二年)癸巳暮春之月。領徒游金蘭。到北溟之境。被狄賊所掠而去。門客皆失措而還。獨安常追跡之。是三月十一日也。大王聞之。驚駭不勝曰。先君得神笛傳於朕躬。今與玄琴藏在內庫。困何國仙忽為賊俘。為之奈何(琴笛事具載別傳)時有瑞雲覆天尊庫。王又震懼使檢之。庫內失琴笛二寶。乃曰。朕何不予。昨失國仙。又亡琴笛。乃囚司庫吏金貞高等五人。四月。募於國曰。得琴笛者賞之一歲租。五月十五日郎二親就柏栗寺大悲像前禋祈累夕。忽香卓上得琴笛二寶。而郎常二人來到于像后。二親顛喜。問其所由來。郎曰。予自被掠為彼國大都仇羅家之牧子。放牧于大烏羅尼野(一本作都仇家奴牧于大磨之野)忽有一僧容儀端正。手攜琴笛來慰曰。憶桑梓乎。予不覺跪於前曰。眷戀君親。何論其極。僧曰。然則宜從我來。遂率至海壖。又與安常會。乃批笛為兩分。與二人各乘一隻。自乘其琴。泛泛歸來。俄然

【現代漢語翻譯】一軀（指一個物體）。不知從何開始出現，但其靈異之處頗為顯著。有人說，是中國的一位神匠在塑造眾生寺的佛像時，一併塑造了它。俗話說，這位大聖（指夫禮郎）曾上忉利天（佛教欲界六天之一），返回法堂時，在所踩的石頭上留下的腳印至今仍然清晰可見。也有人說，這是夫禮郎救回丈夫后返回時所留下的足跡。天授三年壬辰九月七日，孝昭王冊封大玄薩餐的兒子夫禮郎為國仙。他出行時，跟隨的門徒眾多，尤其親近安常。天授四年（即長壽二年）癸巳暮春時節，夫禮郎帶領門徒遊覽金蘭，到達北溟的邊境，被狄人（指北方遊牧民族）掠走。門客們都驚慌失措地返回，只有安常追趕了上去。那是三月十一日。大王聽聞此事，非常震驚，說：『先王得到神笛，傳給了我，現在和玄琴一起藏在內庫中。為何國仙突然被賊人俘虜，這該如何是好？』（關於琴笛的事情，詳細記載在別的傳記中）當時有祥瑞的雲彩覆蓋著天尊庫。大王又感到震驚，派人去檢查。結果發現庫內丟失了琴笛兩件寶物。於是說：『我為何如此不幸？昨天丟失了國仙，今天又丟失了琴笛。』於是囚禁了司庫吏金貞高等五人。四月，在全國範圍內懸賞說：『找到琴笛的人，賞賜一年的租稅。』五月十五日，夫禮郎的父母在柏栗寺的大悲像前虔誠祈禱了多日。忽然，在香案上發現了琴笛兩件寶物，而夫禮郎和安常二人也出現在佛像後面。他的父母非常高興，詢問他們從哪裡來。夫禮郎說：『我被掠走後，成了那個國家大都仇羅家的牧童，在大烏羅尼野（一說是在都仇家的奴隸，在大磨之野放牧）放牧。忽然有一位容貌端莊的和尚，手提琴笛來安慰我說：『想念家鄉嗎？』我不由自主地跪在他面前說：『眷戀君親，無以復加。』和尚說：『既然如此，就應該跟我來。』於是帶領我來到海邊。又與安常相遇。於是將笛子劈成兩半，讓二人各乘一隻，自己則乘坐玄琴，飄飄蕩蕩地回來了。轉眼間』

【English Translation】 A single form (referring to an object). Its origin is unknown, but its spiritual and miraculous aspects are quite evident. Some say that it was created by a divine craftsman in China while sculpting the Buddha statues for the Chong Sheng Temple. A common saying goes that this Great Sage (referring to Burellang) once ascended to Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism), and when he returned to the Dharma Hall, the footprints he left on the stone he stepped on are still clearly visible today. Others say that these are the footprints left by Burellang when he returned after rescuing her husband. On the seventh day of the ninth month of the Ren Chen year of Tian Shou 3 (702 AD), King Hyoso ennobled Burellang, the son of Da Hyeon Satchan, as a Gukseon (state preceptor). He was accompanied by many disciples, especially Anchang. In the late spring of the Gui Si year of Tian Shou 4 (also known as Changshou 2, 703 AD), Burellang led his disciples to visit Geumran and reached the border of Bukmyeong, where he was captured by the Di people (referring to the northern nomadic tribes). The disciples all returned in a panic, but only Anchang pursued him. That was on the eleventh day of the third month. The Great King, upon hearing this, was greatly shocked and said, 'The late king obtained the divine flute and passed it on to me, and now it is stored in the inner treasury along with the Hyeongeum (black zither). Why has the Gukseon suddenly been captured by thieves? What should be done?' (The details about the zither and flute are recorded in another biography). At that time, auspicious clouds covered the Cheonjon Treasury. The Great King was again shocked and sent people to check. As a result, it was discovered that the zither and flute, two treasures, were missing from the treasury. So he said, 'Why am I so unfortunate? Yesterday I lost the Gukseon, and today I lost the zither and flute.' He then imprisoned the treasury officials Kim Jeong-deung and five others. In April, he issued a reward throughout the country, saying, 'Whoever finds the zither and flute will be rewarded with one year's worth of taxes.' On the fifteenth day of the fifth month, Burellang's parents prayed devoutly for many days before the Great Compassion statue at Balleul Temple. Suddenly, the zither and flute, two treasures, were found on the incense table, and Burellang and Anchang appeared behind the Buddha statue. His parents were overjoyed and asked them where they came from. Burellang said, 'After I was captured, I became a shepherd for the Da Do Chura family in that country, grazing in the Da Uroni field (some say I was a slave of the Do Chu family, grazing in the Da Mo field). Suddenly, a monk with a dignified appearance came to comfort me with a zither and flute in his hand, saying, 'Do you miss your hometown?' I couldn't help but kneel before him and say, 'I yearn for my parents and relatives beyond measure.' The monk said, 'If that is the case, then you should come with me.' So he led me to the seashore. I also met Anchang. Then he split the flute in half, letting the two of us each ride one piece, while he himself rode the Hyeongeum, and we floated back. In an instant'

至此矣。於是具事馳聞。王大驚使迎。郎隨琴笛入內。施鑄金銀五器二副各重五十兩。摩衲袈裟五領。大綃三千匹。田一萬頃納于寺。用答慈庥焉。大赦國內。賜人爵三級。復民租三年。主寺僧移住奉聖。封郎為大角干(羅之蒙宰爵名)父大玄阿餐。為大大角干。母龍寶夫人為沙梁部鏡井宮主。安常師為大統。司庫五人皆免。賜爵各五級。六月十二日。有彗星孛于東方。十七日。又孛于西方。日官奏曰。不封爵于琴笛之瑞。於是冊號神笛為萬萬波波息。彗乃滅。后多靈異。文煩不載。世謂安常為俊永郎徒。不之審也。永郎之徒。唯真才繁完等知名。皆亦不測人也(詳見別傳)。

敏藏寺

禺金里貧女寶開有子名長春。從海賈而征。久無音耗。其母就敏藏寺(寺乃敏藏角干舍家為寺)觀音前克祈七日。而長春忽至。問其由緒。曰。海中風飄舶壞。同侶皆不免。予乘只板歸泊吳涯。吳人收之俾耕於野。有異僧如鄉里來。弔慰勤勤。率我同行。前有深渠。僧掖我跳之。昏昏間如聞鄉音與哭泣之聲。見之乃已屆此矣。日晡時離吳至此才戌初。即天寶四年乙酉四月八日也。景德王聞之。施田于寺。又納財幣焉。

前後所將舍利

國史云。真興王大清三年己巳。梁使沉湖送舍利若於粒。善德王代貞觀十七

年癸卯。慈藏法師所將佛頭骨佛牙佛舍利百粒。佛所著緋羅金點袈裟一領。其舍利分為三。一分在皇龍塔。一分在大和塔。一分並袈裟在通度寺戒壇。其餘未詳所在。壇有二級。上級之中安石蓋如覆鑊。諺云。昔在本朝相次有二廉使。禮壇舉石鑊而敬之。前感修蟒在函中。后見巨蟾蹲石腹。自此不敢舉之。近有上將軍金公利生庾侍郎碩。以高廟朝受旨指揮江東。仗節到寺。擬欲舉石瞻禮。寺僧以往事難之。二公令軍士固舉之。內有小石函。函襲之中貯以琉璃筒。筒中舍利只四粒。傳示瞻敬。筒有小傷裂處。於是庾公適蓄一水精函子。遂奉施兼藏焉。識之以記移御江都。四年乙未歲也。古記稱百枚分藏三處。今唯四爾。既隱現隨人。多小不足怪也。又諺云。其皇龍寺塔災之日。石鑊之東面始有大班。至今猶然。即大遼應歷三年癸丑歲也。本朝光廟五載也。塔之第三災也。曹溪無衣子留詩云。聞道皇龍災塔日。連燒一面示無間。是也。自至元甲子已來大朝使佐本國。皇華爭來瞻禮。四方雲水。輻湊來參。或舉不舉。真身四枚外。變身舍利。碎如砂礫。現於𥖪外。而異香郁烈。彌日不歇者比比有之。此末季一方之奇事也。唐大中五年辛未。入朝使元弘所將佛牙(今未詳所在。新羅文聖王代)後唐同光元年癸未。本朝太祖即位

六年。入朝使尹質所將五百羅漢像。今在北崇山神光寺。大宋宣和元年己卯亥(睿廟十五年)入貢使鄭克永李之美等所將佛牙。今內殿置奉者是也。相傳云。昔義湘法師入唐。到終南山至相寺智儼尊者處。鄰有宣律師。常受天供。每齋時天廚送食。一日律師請湘公齋。湘至坐定既久。天供過時不至。湘乃空缽而歸。天使乃至。律師問今日何故遲。天使曰。滿洞有神兵遮擁。不能得入。於是律師知湘公有神衛。乃服其道勝。仍留其供具。翌日又邀儼湘二師齋。具陳其由。湘公從容謂宣曰。師既被天帝所敬。嘗聞帝釋宮有佛四十齒之一牙。為我等輩請下人間。為福如何。律師后與天使傳其意于上帝。帝限七日送與。湘公致敬訖。邀安大內。后至大宋徽宗朝。崇奉左道。時國人傳圖讖曰。金人敗國。黃巾之徒諷。日官奏曰。金人者佛教之謂也。將不利於國家。議將破滅釋氏。坑諸沙門。焚燒經典。而別造小舡。載佛牙泛于大海。任隨緣流泊。於時適有本朝使者至宋。聞其事。以天花茸五十領。纻布三百匹。行賂于押舡內史。密授佛牙。但流空舡。使臣等既得佛牙來奏。於是睿宗大喜。奉安於十員殿左掖小殿。常鑰匙殿門。施香燈于外。每親倖日開殿瞻敬。至壬辰歲移御次。內官匆遽中忘不收撿。至丙申四月。御愿堂神孝寺釋

蕰光請致敬佛牙。聞于上。敕令內臣遍撿宮中。無得也。時柏臺侍御史崔沖命薜伸急徴于諸謁者房。皆未知所措。內臣金承老奏曰。壬辰年移御時。紫門日記推看從之。記云。入內侍大府卿李白全受佛牙函云。召李詰之。對曰。請歸家更尋私記。到家撿看。得左番謁者金瑞龍佛牙函準受記來呈。召問瑞龍。無辭以對。又以金承老所奏云壬辰。至今丙申五年間。御佛堂及景靈殿上守等囚禁問。當依違未決。隔三日。夜中瑞龍家園牆裡有投擲物聲。以火撿看。乃佛牙函也。函本內一重沉香合。次重純金合。次外重白銀函。次外重琉璃函。次外重螺鈿函。各幅子如之。今但琉璃函爾。喜得之入達于內。有司議。金瑞龍及兩殿上守皆誅。晉陽府奏云。因佛事不合多傷人。皆免之。更敕十員殿中庭特造佛牙殿安之。令將士守之。擇吉日。請神孝寺上房蕰光。領徒三十人。入內設齋敬之。其日入直承宣崔弘上將軍崔公衍李令長內侍茶房等侍立於殿庭。依次頂戴敬之。佛牙區穴間。舍利不知數。晉陽府以白銀合貯而安之。時主上謂臣下曰。朕自亡佛牙已來。自生四疑。一疑天宮七日限滿而上天矣。二疑國亂如此。牙既神物。且移有緣無事之邦矣。三疑貪財小人。盜取函幅。棄之溝壑矣。四疑盜取珍利。而無計自露。匿藏家中矣。今第

【現代漢語翻譯】現代漢語譯本：蕰光（一位僧人）被邀請來瞻仰佛牙。此事上報給了皇帝。皇帝敕令內臣搜遍宮中，卻沒有找到佛牙。當時，柏臺侍御史崔沖命令薜伸緊急向各謁者房徵詢，但大家都不知道該怎麼辦。內臣金承老奏報道：『壬辰年（某年號）遷移佛牙時，紫門日記有記載。』於是查閱紫門日記，上面記載：『入內侍大府卿李白全接受了佛牙函。』於是召來李白全詢問，李白全回答說：『請允許我回家尋找私人記錄。』回家查詢后，找到左番謁者金瑞龍佛牙函的準受記錄並呈上。召來金瑞龍詢問，金瑞龍無話可說。又因為金承老奏報說壬辰年至今丙申年已經五年了，於是將御佛堂和景靈殿的上守等人囚禁起來審問，但他們始終猶豫不決。過了三天，夜裡，金瑞龍家園牆裡傳來投擲東西的聲音。用火檢視，原來是佛牙函。函的結構是：裡面一層是沉香合，第二層是純金合，第三層是白銀函，第四層是琉璃函，第五層是螺鈿函，每一層都有相應的蓋子。現在只剩下了琉璃函。大家很高興，將琉璃函送入宮中。有關部門商議，要處死金瑞龍和兩殿的上守。晉陽府上奏說：『因為佛事不宜過多傷人。』於是都免除了他們的死罪。皇帝又下令在殿中庭特別建造佛牙殿來安放佛牙，並命令將士守衛。選擇吉日，請神孝寺的上房蕰光帶領三十名僧人入宮設定齋飯來敬奉佛牙。當天，入直承宣崔弘上將軍、崔公衍、李令長、內侍茶房等侍立在殿庭，依次頂戴敬奉佛牙。佛牙的區穴間，發現了數不清的舍利。晉陽府用白銀合來裝盛並安放舍利。當時，皇帝對臣下說：『自從我丟失佛牙以來，心中產生了四個疑問：一是懷疑佛牙在天宮七日期限已滿而昇天了；二是懷疑國家如此混亂，佛牙作為神物，已經轉移到有緣無事的國家去了；三是懷疑貪財的小人盜取了函的裝飾，丟棄在溝壑里了；四是懷疑有人盜取了珍貴的財物，但又沒有辦法暴露，所以藏匿在家中。現在……』

【English Translation】 English version: Yun Guang (a monk) was invited to pay homage to the Buddha's tooth. This matter was reported to the emperor. The emperor ordered the inner officials to search the entire palace, but the Buddha's tooth was not found. At that time, Cui Chong, the supervising censor of the Bai Tai, ordered Xue Shen to urgently inquire from the rooms of all the attendants, but everyone was at a loss. The inner official Jin Chengluo reported: 'When the Buddha's tooth was moved in the year of Ren Chen (a certain year), it was recorded in the Zimen Diary.' So they consulted the Zimen Diary, which recorded: 'Li Baiquan, the chief minister of the Inner Attendants' Mansion, received the Buddha's tooth casket.' So Li Baiquan was summoned and questioned. Li Baiquan replied: 'Please allow me to go home and look for private records.' After searching at home, he found the record of Jin Ruilong, the left-side attendant, receiving the Buddha's tooth casket and presented it. Jin Ruilong was summoned and questioned, but Jin Ruilong had nothing to say. Furthermore, because Jin Chengluo reported that five years had passed from the year of Ren Chen to the year of Bing Shen, the upper guards of the Royal Buddha Hall and the Jingling Hall were imprisoned and interrogated, but they remained hesitant. Three days later, in the middle of the night, there was a sound of something being thrown inside the wall of Jin Ruilong's home. They checked with fire and found that it was the Buddha's tooth casket. The structure of the casket was: the innermost layer was a sandalwood box, the second layer was a pure gold box, the third layer was a silver box, the fourth layer was a glass box, and the fifth layer was a mother-of-pearl box, each with a corresponding lid. Now only the glass box remained. Everyone was very happy and sent the glass box into the palace. The relevant departments discussed executing Jin Ruilong and the upper guards of the two halls. The Jinyang Prefecture reported: 'It is not appropriate to harm too many people because of Buddhist affairs.' So they were all spared the death penalty. The emperor then ordered the special construction of the Buddha's Tooth Hall in the Dianzhong Courtyard to enshrine the Buddha's tooth, and ordered the soldiers to guard it. On an auspicious day, Yun Guang, the upper chamber monk of Shenxiao Temple, was invited to lead thirty monks into the palace to set up a vegetarian meal to worship the Buddha's tooth. On that day, Cui Hong, the general of the entering-duty herald, Cui Gongyan, Li Lingchang, the inner attendant of the tea room, and others stood in the hall and respectfully bowed to the Buddha's tooth in order. Countless relics were found in the area of the Buddha's tooth. The Jinyang Prefecture used a silver box to hold and enshrine the relics. At that time, the emperor said to his ministers: 'Since I lost the Buddha's tooth, four doubts have arisen in my heart: first, I suspect that the Buddha's tooth has ascended to heaven after the seven-day limit in the heavenly palace has expired; second, I suspect that the country is so chaotic that the Buddha's tooth, as a divine object, has been transferred to a country with affinity and no trouble; third, I suspect that a greedy villain stole the decorations of the casket and discarded them in the ditch; fourth, I suspect that someone stole the precious wealth, but had no way to expose it, so they hid it at home. Now...'

四疑當之矣。乃放聲大哭。滿庭皆灑涕。獻壽至有煉頂燒臂者不可勝計。得此實錄于當時內殿焚修前祇。林寺大禪師覺猷言親所眼見。使予錄之。又至庚午出都之亂。顛沛之甚過於壬辰。十員殿監主禪師心鑒亡身佩持。獲兌于賊難。達于大內。大賞其功。移授名剎。今住冰山寺。是亦親聞于彼。真興王代天嘉六年乙酉。陳使劉思與釋明觀。載送佛經論一千七百餘卷。貞觀十七年。慈藏法師載三藏四百餘函來。安於通度寺。興德王代大和元年丁未。入學僧高麗釋丘德赍佛經若干函來。王與諸寺僧徒出迎于興輪寺前路。大中五年。入朝使元弘赍佛經若干軸來。羅末普耀禪師再至吳越。載大藏經來。即海龍王寺開山祖也。大宋元祐甲戌。有人真贊云。偉哉初祖。巍乎真容。再至吳越。大藏成功。賜衘普耀。鳳詔四封。若問其德。白月清風。又大定中。漢南管記彭祖逖留詩云。水云蘭若住空王。況是神龍穩一場。畢竟名藍誰得似。初傳像教自南方。有跋云。昔普耀禪師始求大藏於南越。洎旋返次。海風忽起。扁舟出沒于波間。師即言曰。意者神龍欲留經耶。遂咒愿乃誠兼奉龍歸焉。於是風靜波息。既得還國。遍賞山川。求可以安邀處。至此山忽見瑞雲起于山上。乃與高弟弘慶經營蓮社。然則像教之東漸實始乎此。漢南管記彭祖

【現代漢語翻譯】四種疑惑降臨了。於是放聲大哭，滿庭的人都灑下眼淚。獻壽的人甚至有煉頂燒臂的，數不勝數。這些都是當時在內殿焚修的前輩和林寺大禪師覺猷親眼所見並記錄下來的。他讓我記錄這些事。又到了庚午年出都之亂，顛沛流離的困苦超過了壬辰年。十員殿監主禪師心鑒冒著生命危險佩帶著這些記錄，在賊難中得以保全，並送達大內，朝廷大大地賞賜了他的功勞，並將他調任到名剎。現在他住在冰山寺，這些也是我親自從他那裡聽說的。真興王（Jinheung）（526-576，新羅第24代國王）時代天嘉六年乙酉年，陳朝使臣劉思與釋明觀，運送來佛經論一千七百餘卷。貞觀十七年（643年），慈藏法師（Jijang）運載三藏四百餘函前來，安放在通度寺（Tongdosa）。興德王（Heungdeok）（？-836，新羅第43代國王）時代大和元年丁未年，入學僧高麗釋丘德（Gudeok）攜帶佛經若干函前來，國王與各寺僧徒在興輪寺（Heungnyunsa）前的道路上迎接。大中五年，入朝使元弘攜帶佛經若干軸前來。羅末普耀禪師（Boyo）再次前往吳越（Wuyue），運載大藏經前來，他就是海龍王寺（Haeryongwangsa）的開山祖師。大宋元祐甲戌年，有人真讚道：『偉大啊，初祖！巍峨啊，真容！再次前往吳越，大藏經圓滿成功。賜予稱號普耀，鳳詔四封。若問他的功德，如白月清風。』又在大定年間，漢南管記彭祖逖（Peng Zuti）留下詩句說：『水云蘭若住空王，況是神龍穩一場。畢竟名藍誰得似，初傳像教自南方。』有跋文說：『昔日普耀禪師開始在南越尋求大藏經，等到返回時，海風忽然興起，小船在波浪間時隱時現。禪師就說：『莫非是神龍想要留下經書嗎？』於是禪師就念咒發願，真誠地兼奉龍神歸去。於是風平浪靜。禪師得到經書後回國，遍賞山川，尋求可以安放經書的地方。到達這座山時，忽然看見瑞雲從山上升起，於是與高徒弘慶（Honggyeong）經營蓮社。如此說來，像教（Buddhism）向東傳播，實際上是從這裡開始的。』漢南管記彭祖逖現代漢語譯本

【English Translation】 The four doubts then descended upon them, and they burst into loud cries, with tears streaming down the faces of all in the courtyard. Countless were those who offered longevity by burning their scalps and arms. These are actual records witnessed by the elders who practiced asceticism in the inner palace and by the great Zen master Gyeoyu of the forest temple. He instructed me to record these events. Furthermore, during the turmoil of leaving the capital in the year Gyeong-o, the hardships surpassed those of the year Im-jin. The ten palace supervisors and chief Zen master Simgyeong risked their lives to carry these records, preserving them through the bandit troubles and delivering them to the inner palace. The court greatly rewarded his merit and transferred him to a renowned temple. He now resides at Bingsan Temple, and I personally heard these accounts from him. In the sixth year of Tiangia during the reign of King Jinheung (526-576, the 24th King of Silla), the Chen envoys Liu Si and the monk Myeonggwan brought over 1,700 volumes of Buddhist scriptures and treatises. In the seventeenth year of Zhenguan (643), Dharma Master Jijang brought over 400 cases of the Tripitaka and enshrined them at Tongdosa Temple. In the first year of Daewa during the reign of King Heungdeok (?-836, the 43rd King of Silla), the studying monk Goryeo monk Gudeok brought several cases of Buddhist scriptures, and the king and monks from various temples greeted him on the road in front of Heungnyunsa Temple. In the fifth year of Dazhong, the envoy Yuan Hong brought several scrolls of Buddhist scriptures. At the end of the Silla period, Zen Master Boyo went to Wuyue again and brought back the Tripitaka. He was the founding patriarch of Haeryongwangsa Temple. In the year Gap-sul of the Yuan-you era of the Great Song Dynasty, someone praised: 'Great is the first patriarch! Majestic is his true form! He went to Wuyue again, and the Tripitaka was successfully completed. He was granted the title Boyo, with four imperial edicts. If you ask about his virtue, it is like the clear moon and gentle breeze.' Also, during the Daeding era, Peng Zuti, the recorder of Hánnán, left a poem saying: 'The water and clouds of the aranya dwell in the empty king, especially since the dragon is stable in this place. After all, who can compare to this famous temple, where the teachings of the Buddha were first transmitted from the south?' There is a postscript that says: 'In the past, Zen Master Boyo began seeking the Tripitaka in Nanyue. When he was returning, a sea wind suddenly arose, and the small boat appeared and disappeared among the waves. The Zen master then said: 'Could it be that the dragon god wants to keep the scriptures?' Then the Zen master chanted a mantra and sincerely offered it to the dragon god. Then the wind calmed and the waves subsided. After obtaining the scriptures, the Zen master returned to the country, admired the mountains and rivers, and sought a place to enshrine the scriptures. When he arrived at this mountain, he suddenly saw auspicious clouds rising from the mountain, so he and his disciple Honggyeong established a lotus society. Thus, the eastward transmission of Buddhism actually began here.' Peng Zuti, the recorder of Hánnán. English version

逖題寺。有龍王堂。頗多靈異。乃當時隨經而來止者也。至今猶存。又天成三年戊子。默和尚入唐。亦載大藏經來。本朝睿廟時。慧照國師奉詔西學。市遼本大藏三部而來。一本今在定惠寺(海印寺有一本許參政宅有一本)大安二年。本朝宣宗代。祐世僧統義天入宋。多將天臺教觀而來。此外方冊所不載。高僧信士。往來所赍。不可詳記。大教東漸。洋洋乎慶矣哉。贊曰。

華月夷風尚隔煙　　鹿園鶴樹二千年　流傳海外真堪賀　　東震西干共一天

按此錄義湘傳云。永徽初。入唐謁智儼。然據浮石本碑。湘武德八年生。丱歲出家。永徽元年庚戌。與元曉同伴欲西入。至高麗有難而回。至龍朔元年辛酉入唐。就學于智儼。總章元年。儼遷化。咸亨二年。湘來還新羅。長安二年壬寅。示滅。年七十八。則疑與儼公齋于宣律師處。請天宮佛牙。在辛酉至戊辰七八年間也。本朝高廟入江都壬辰年。疑天宮七日限滿者誤矣。忉利天一日夜當人間一百歲。且從湘公初入唐辛酉。計至高廟壬辰。六百九十三歲也。至庚子年。始滿七百年。而七日限已滿矣。至出都至元七年庚午。則七百三十年。若如天言。而七日後還天宮。則禪師心鑒出都時。佩持出獻者。恐非真佛牙也。於是年春出都前。于大內集諸宗名德。乞佛牙舍

【現代漢語翻譯】現代漢語譯本：逖題寺有一座龍王堂，非常靈驗。那是當年跟隨經書一起來到這裡的龍王居住的地方，至今仍然存在。另外，天成三年戊子年，默和尚前往唐朝，也帶回了大藏經。本朝睿廟時期，慧照國師奉詔前往西方學習，從遼國購買了三部大藏經回來。其中一部現在在定惠寺（海印寺有一部，許參政的宅邸有一部）。大安二年，本朝宣宗時代，祐世僧統義天前往宋朝，帶回了許多天臺教觀的典籍。此外，還有許多方冊書籍沒有記載，高僧信士往來攜帶的經書，無法詳細記錄。大教東傳，真是可喜可賀啊！讚頌說：華夏文明與異域風情，尚且隔著煙霧；鹿野苑和鶴林，已經過去了兩千年。佛法流傳到海外，真是值得慶賀；東方震旦和西方世界，共同沐浴在同一片天空下。按此記載，義湘法師的傳記中說，永徽初年，他進入唐朝拜謁智儼法師。然而根據浮石寺的碑文記載，義湘法師生於武德八年，年少時出家。永徽元年庚戌年，與元曉法師一同前往西方，因為高麗發生變故而返回。直到龍朔元年辛酉年才進入唐朝，跟隨智儼法師學習。總章元年，智儼法師圓寂。咸亨二年，義湘法師返回新羅。長安二年壬寅年，示寂，享年七十八歲。那麼，他與智儼法師一同在宣律師處，請求天宮佛牙，應該是在辛酉年至戊辰年這七八年間。本朝高廟在壬辰年進入江都，懷疑天宮七日期限已滿的說法是錯誤的。忉利天的一日一夜相當於人間一百年。而且從義湘法師初次進入唐朝的辛酉年算起，到高廟壬辰年，已經過去了六百九十三年。到庚子年，才滿七百年，而七日期限已經滿了。到出都至元七年庚午年，則是七百三十年。如果按照天上的說法，七日後佛牙就應該回到天宮，那麼禪師心鑒出都時，佩戴並獻上的佛牙，恐怕不是真正的佛牙。於是在這年春天出都前，在大內召集各宗派的名僧大德，祈求佛牙舍利。

【English Translation】 English version: At Tikje Temple, there is a Dragon King Hall, known for its remarkable spiritual efficacy. It is where the Dragon King, who accompanied the scriptures, resided and remains to this day. Furthermore, in the year of Wu-zi in the Tiancheng era (year 928), the monk Mo traveled to the Tang Dynasty and brought back the Tripitaka. During the reign of King Ruimiao of our dynasty, National Preceptor Hyejo was ordered to study in the West and purchased three copies of the Liao edition of the Tripitaka. One copy is now at Jeonghye Temple (one is at Haein Temple, and one is at the residence of Minister Heo). In the second year of Da'an, during the reign of King Seonjong of our dynasty, the Sangha Chief Uise of Yuse traveled to the Song Dynasty, bringing back many Tiantai teachings and commentaries. Besides these, there are countless other scriptures brought by eminent monks and devout believers, which are impossible to record in detail. The eastward transmission of the Great Teaching is truly a cause for celebration! A verse in praise: The splendor of China and the customs of foreign lands are still separated by mist; Two thousand years have passed since the Deer Park and the Crane Grove. The transmission of the Dharma overseas is truly commendable; The Eastern Zhen and the Western Qian share the same sky. According to the biography of Uisang, in the early years of Yonghui (650-655), he entered the Tang Dynasty to visit the master Zhiyan. However, according to the inscription on the stele of Buseok Temple, Uisang was born in the eighth year of Wude (625), and entered monastic life as a youth. In the year of Gengxu in the first year of Yonghui (650), he intended to travel west with Wonhyo, but returned due to difficulties in Goguryeo. It was not until the year of Xinyou in the first year of Longshuo (661) that he entered the Tang Dynasty and studied under Zhiyan. In the first year of Zongzhang (668), Zhiyan passed away. In the second year of Xianheng (671), Uisang returned to Silla. In the year of Renyin in the second year of Chang'an (702), he passed away at the age of seventy-eight. Therefore, it is suspected that he and Zhiyan were at the Xuan Lawyer's place, requesting the Buddha's tooth from the Heavenly Palace, which was between the years of Xinyou and Wuchen (661-668). In the year of Renyin when King Gomyo entered Gangdu, it is suspected that the statement that the seven-day limit of the Heavenly Palace had expired is incorrect. One day and night in the Trayastrimsa Heaven is equivalent to one hundred years in the human world. Moreover, counting from the year of Xinyou when Uisang first entered the Tang Dynasty to the year of Renyin of King Gomyo, six hundred and ninety-three years have passed. It was not until the year of Gengzi that seven hundred years were completed, and the seven-day limit had already expired. By the year of Gengwu in the seventh year of Chudu (1270), it was seven hundred and thirty years. If it were as the heavens say, and the Buddha's tooth should return to the Heavenly Palace after seven days, then the Buddha's tooth that Zen Master Simgeom wore and presented when leaving the capital may not be the real Buddha's tooth. Therefore, in the spring of that year, before leaving the capital, he gathered eminent monks and virtuous figures of various sects in the Great Palace to pray for the Buddha's tooth relic.

利。精勤雖切。而不得一枚。則七日限滿上天者幾矣。二十一年甲申。修補國清寺金塔。國主與莊穆王后幸妙覺寺。集眾慶贊訖。右佛牙與洛山水精念珠如意珠。君臣與大眾皆瞻奉頂戴。后並納金塔內。予亦預斯會。而親見所謂佛牙者。長三寸許。而無舍利焉無極記。

彌勒仙花　　末尸郎　　真慈師

第二十四真興王。姓金氏。名彡夌宗一作深夌宗。以梁大同六年庚申即位。慕伯父法興之志。一心奉佛。廣興佛寺。度人為僧尼。又天性風味多尚神仙。擇人家娘子美艷者。捧為原花要。聚徒選士。教之以孝悌忠信。亦理國之大要也。乃取南毛娘峧貞娘兩花。聚徒三四百人。峧貞者嫉妒毛娘。多置酒飲毛娘。至醉潛舁去北川中。舉石埋殺之。其徒罔知去處。悲泣而散。有人知其謀者。作歌誘街巷小童唱于街。其徒聞之。尋得其尸于北川中。乃殺峧貞娘。於是大王下令。廢原花累年。王又念欲興邦國須先風月道。更下令選良家男子有德行者。改為花娘。始奉薛原郎為國仙。此花郎國仙之始。故豎碑于溟州。自此使人悛惡更善。上敬下順。五常六藝。三師六正。廣行於代(國史。真智王大建八年庚申始奉花郎。恐史傳乃誤)及真智王代。有興輪寺僧真慈(一作貞慈也)每就堂主彌勒像前發原誓言。愿我大聖化作

【現代漢語翻譯】現代漢語譯本：利。即使非常精勤，如果得不到一枚錢，那麼七日期限滿了升上天的人又有多少呢？二十一年甲申年，修補國清寺的金塔。國王和莊穆王后駕臨妙覺寺，聚集眾人慶賀讚頌完畢。右邊的佛牙和洛山的水晶念珠如意珠，君臣和大眾都瞻仰奉戴，之後一同納入金塔內。我也參與了這次盛會，並且親眼見到了所謂的佛牙，大約三寸長，但是沒有舍利。《無極記》。

彌勒仙花末尸郎真慈師

第二十四代真興王（Jinheung），姓金（Kim），名彡夌（Samleung）（一作深夌（Simleung））。以梁大同六年庚申年即位。仰慕伯父法興王（Beopheung）的志向，一心奉佛，廣建佛寺，度人出家為僧尼。又因為天性風雅，多崇尚神仙，選擇百姓家美艷的女子，捧為原花（Wonhwa），聚集門徒選拔士人，教導他們孝悌忠信，這也是治理國家的大綱要。於是選取南毛娘（Nammo）和峧貞娘（Gyojeong）兩名原花，聚集門徒三四百人。峧貞娘嫉妒毛娘，多次用酒灌醉毛娘，趁她醉酒時偷偷地用轎子抬到北川中，用石頭埋起來殺害了她。她的門徒不知道她去了哪裡，悲傷哭泣地散去了。有人知道這件事的陰謀，作歌引誘街巷的小孩在街上唱。毛孃的門徒聽到了歌聲，在北川中找到了她的屍體，於是殺死了峧貞娘。因此大王下令，廢除了原花多年。國王又想到要振興國家必須先弘揚風月之道，再次下令選拔良家男子中有德行的人，改稱為花郎（Hwarang）。開始奉薛原郎（Seolwonrang）為國仙（Gukseon）。這是花郎和國仙的開始。所以在溟州豎立碑石。從此使人改惡從善，上敬下順，五常六藝，三師六正，廣泛地推行於世。（《國史》記載，真智王（Jinji）大建八年庚申年開始奉花郎，恐怕史書的記載有誤。）到了真智王時代，有興輪寺（Heungnyunsa Temple）的僧人真慈（Jinji）（一作貞慈（Jeongji））每次都在堂主彌勒像前發誓，愿我大聖化作

【English Translation】 English version: Benefit. Although diligent, if one does not obtain a single coin, how many will ascend to heaven when the seven-day limit is reached? In the 21st year, Jia-Shen, the gold pagoda of Gukcheongsa Temple was repaired. The King and Queen Dowager Jangmuk visited Myogaksa Temple, and after gathering the crowd to celebrate and praise, the right Buddha tooth and the crystal rosary and Ruyi pearl of Mt. Naksan were all revered and placed on their heads by the King, his ministers, and the masses, and then placed inside the gold pagoda. I also participated in this gathering and personally saw the so-called Buddha tooth, which was about three inches long, but without any relics. (From 'Wugeukgi').

Maitreya Fairy Flower, Moshilang, Jinjisa

The 24th King Jinheung (真興王), whose surname was Kim (金), and name was Samleung (彡夌) (also written as Simleung (深夌)), ascended the throne in the year Gengshen, the sixth year of the Liang Dynasty's Datong era. He admired the aspirations of his uncle King Beopheung (法興王), wholeheartedly devoted himself to Buddhism, widely built Buddhist temples, and ordained people as monks and nuns. Furthermore, due to his refined nature, he often admired deities and immortals, selecting beautiful maidens from common families to be honored as Wonhwa (原花), gathering disciples and selecting scholars to teach them filial piety, brotherly respect, loyalty, and trustworthiness, which were also the great essentials of governing the country. Thus, he chose two Wonhwa, Nammo (南毛) and Gyojeong (峧貞), gathering three to four hundred disciples. Gyojeong, being jealous of Nammo, repeatedly plied Nammo with wine, and while she was drunk, secretly carried her away in a palanquin to the North River, where she buried her under stones and killed her. Her disciples did not know where she had gone and dispersed in sorrow and weeping. Someone who knew of the plot composed a song to entice children in the streets to sing. Nammo's disciples heard the song and found her body in the North River, and thus killed Gyojeong. Therefore, the Great King issued an order, abolishing the Wonhwa for many years. The King also thought that to revitalize the country, it was necessary to first promote the way of wind and moon, and again ordered the selection of virtuous men from good families, renaming them Hwarang (花郎). He began by honoring Seolwonrang (薛原郎) as Gukseon (國仙). This was the beginning of the Hwarang and Gukseon. Therefore, a stele was erected in Myeongju. From then on, people were made to forsake evil and embrace good, superiors were respected and inferiors were obedient, the Five Constants and Six Arts, the Three Teachers and Six Rectifiers, were widely practiced in the era. (According to the 'National History,' King Jinji (真智王) began honoring the Hwarang in the eighth year, Gengshen, of the Daegeon era, and it is feared that the historical records are mistaken.) During the reign of King Jinji, there was a monk Jinji (真慈) (also written as Jeongji (貞慈)) from Heungnyunsa Temple (興輪寺) who would always make a vow before the Maitreya statue in the main hall, wishing that the Great Sage would transform into

花郎。出現於世。我常親近睟容。奉以□周旋。其誠懇至禱之情。日盆彌篤。一夕夢有僧。謂曰。汝往熊川(今公州)水源寺。得見彌勒仙花也。慈覺而驚喜。尋其寺行十日程。一步一禮。及到其寺。門外有一郎。儂纖不爽。盼倩而迎。引入小門。邀致賓軒。慈且升且揖曰。郎君素昧平昔。何見待慇勤如此。郎曰。我亦京師人也。見師高蹈遠屆。勞來之爾。俄而出門。不知所在。慈謂偶爾。不甚異之。但與寺僧敘曩昔之夢興來之之意。且曰。暫寓下榻。欲待彌勒仙花何如。寺僧欺其情蕩然。而見其勤恪。乃曰。此去南鄰有千山。自古賢哲寓止。多有冥感。盍歸彼居。慈從之至於山下。山靈變老人出迎曰。到此奚為。答曰。愿見彌勒仙花爾。老人曰。向於水源寺之門外。已見彌勒仙花。更來何求。慈聞即驚汗。驟還本寺。居月餘。真智王聞之。徴詔問其由。曰郎既自稱京師人。聖不虛言。盍覓城中乎。慈奉宸旨會徒眾。遍於閭閻間物色求之。有一小郎子。斷紅齊具。眉彩秀麗。靈妙寺之東北路傍樹下婆娑而游。慈迓之驚曰。此彌勒仙花也。乃就而問曰。郎家何在。愿聞芳氏。郎答曰。我名未尸。兒孩時爺孃俱沒。未知何姓。於是肩輿而入見於王。王敬愛之。奉為國仙。其和睦子弟。禮義風教。不類于常。風流耀世幾七年

【現代漢語翻譯】現代漢語譯本：花郎（Hwarang，古代新羅的青少年軍事組織）出現了。我經常親近他的容貌，以虔誠之心侍奉他，誠懇祈禱之情日益深厚。一天晚上，我夢見一位僧人，對我說：『你前往熊川（Ungcheon，今公州）的水源寺（Suwon Temple），就能見到彌勒仙花（Maitreya celestial flower）。』我醒來后又驚又喜，於是尋找那座寺廟，走了大約十天的路程，每走一步都行一禮。到達寺廟后，門外站著一位郎（年輕男子），容貌身材沒有絲毫差錯，他面帶微笑地迎接我，將我引入小門，請到賓館。我一邊向上走一邊作揖說：『郎君，我們素不相識，為何如此慇勤地招待我？』郎說：『我也是京城人，見大師您遠道而來，所以特來迎接。』說完，他忽然出門，不知去向。我以為是偶然，沒有太在意。只是和寺里的僧人講述了之前的夢境和前來的意圖，並且說：『我想暫時住在這裡，等待彌勒仙花出現，您覺得如何？』寺里的僧人認為我的想法不切實際，但見我如此勤懇，就說：『從這裡往南，有座千山（Cheonsan Mountain），自古以來賢哲隱居於此，多有靈驗感應，何不前往那裡居住？』我聽從了他的建議，來到山下。山神變成一位老人出來迎接，問道：『到這裡來做什麼？』我回答說：『希望能見到彌勒仙花。』老人說：『先前在水源寺的門外，你已經見過彌勒仙花了，還來這裡尋求什麼？』我聽了，頓時驚出一身冷汗，急忙返回本寺。住了一個多月，真智王（King Jinji）聽說了這件事，下詔詢問緣由。我說郎既然自稱是京城人，聖人的話不會是虛假的，何不在城中尋找呢？我遵從國王的旨意，召集徒眾，走遍大街小巷，四處尋找。發現一個小郎子，穿著斷紅色的衣服，容貌俊美，在靈妙寺（Yeongmyosa Temple）東北路旁的樹下玩耍。我迎上前去，驚訝地說：『這就是彌勒仙花啊！』於是走上前去問道：『郎君家在哪裡？想知道您的姓氏。』郎回答說：『我名叫未尸（Misi），小時候父母都去世了，不知道姓什麼。』於是用肩輿抬著他入宮覲見國王。國王敬愛他，封他為國仙（Hwarang）。他與子弟和睦相處，提倡禮義風教，與常人不同，他的風流事蹟照耀世間大約七年。

【English Translation】 English version: The Hwarang (youth military group of ancient Silla) appeared. I often approached his countenance, serving him with utmost sincerity, and my earnest prayers grew deeper day by day. One night, I dreamt of a monk who said to me, 'Go to Suwon Temple (Suwon Temple) in Ungcheon (Ungcheon, present-day Gongju), and you will see the Maitreya celestial flower (Maitreya celestial flower).' Awakening with surprise and joy, I sought out the temple, traveling for about ten days, bowing with each step. Upon arriving at the temple, a young man (郎) stood outside the gate, his appearance and stature without flaw. He greeted me with a smile, led me through a small gate, and invited me to the guest quarters. As I ascended and bowed, I said, 'Young sir, we have never met before, why do you treat me with such kindness?' The young man said, 'I am also from the capital. Seeing that you, master, have come from afar, I came to welcome you.' Suddenly, he went out the door and disappeared. I thought it was a coincidence and did not pay much attention. I simply told the monks of the temple about my dream and my intention to come, and said, 'I would like to stay here temporarily and wait for the Maitreya celestial flower to appear, what do you think?' The monks of the temple thought my idea was unrealistic, but seeing my diligence, they said, 'To the south of here is Cheonsan Mountain (Cheonsan Mountain), where sages have lived since ancient times, and there have been many spiritual responses. Why not go and live there?' I followed their advice and came to the foot of the mountain. The mountain spirit transformed into an old man and came out to greet me, asking, 'What are you doing here?' I replied, 'I wish to see the Maitreya celestial flower.' The old man said, 'You have already seen the Maitreya celestial flower outside the gate of Suwon Temple, what else are you seeking here?' Hearing this, I broke out in a cold sweat and hurried back to the temple. After living there for more than a month, King Jinji (King Jinji) heard about this and issued a decree asking about the reason. I said that since the young man claimed to be from the capital, the words of a sage cannot be false, why not look for him in the city? I followed the king's order, gathered my followers, and searched every street and alley. I found a young boy, wearing crimson clothes, with a handsome appearance, playing under a tree by the northeast road of Yeongmyosa Temple (Yeongmyosa Temple). I went up to him and exclaimed, 'This is the Maitreya celestial flower!' So I went up to him and asked, 'Where is your home, young sir? I would like to know your surname.' The young man replied, 'My name is Misi (Misi), my parents died when I was a child, and I do not know my surname.' So I had him carried in a palanquin to see the king. The king loved him and appointed him as a National Preceptor (Hwarang). He lived in harmony with his disciples, promoted etiquette and moral education, and was different from ordinary people. His romantic deeds illuminated the world for about seven years.

。忽亡所在。慈哀壞殆甚。然飲沐慈澤。昵承清化。能自悔改。精修為道。晚年亦不知所終。說者曰。未與彌聲相近。尸與力形相類。乃托其近似而相謎也。大聖不獨感慈之誠款也。抑有緣于茲土。故比比示現焉。至今國人稱神仙曰彌勒仙花。凡有媒繫於人者曰未尸。皆慈氏之遺風也。路傍樹至今名見郎又俚言似如樹(一作印如樹)贊曰。

尋芳一步一瞻風　　到處栽培一樣功　冪地春歸無覓處　　誰知頃刻上林紅

南白月二聖　　努肹夫得　　怛怛樸樸

白月山兩聖成道記云。白月山在新羅仇史郡之北(古之屈自郡今義安郡)峰巒奇秀。延袤數百里。真巨鎮也。古老相傳云。昔唐皇帝嘗鑿一池。每月望前。月色滉朗中有一山嵓石。如師子隱映花間之影。現於池中。上命畫工圖其狀。遣使搜訪天下。至海東見此山有大師子嵓。山之西南二步許有三山。其名花山(其山一體三首。故云三山)與圖相近。然未知真偽。以只履懸于師子嵓之頂。使還奏聞。履影亦現池。帝乃異之。賜名曰白月山(望前白月影現。故以名之)然後池中無影。山之東南三千步許有仙川村。村有二人。其一曰努肹夫得(一作等)父名月藏。母味勝。其一曰怛怛樸樸。父名修梵。母名梵摩(鄉傳云雉山村。誤矣。二士之名方言。二

【現代漢語翻譯】現代漢語譯本：忽然消失了蹤影。慈悲哀憐之心也幾乎消逝殆盡。然而，他們沐浴著慈愛的恩澤，親近並承受著清凈的教化，能夠自我悔改，精進修行佛道。晚年也不知最終的歸宿。有人說，『未』字與『彌』字的聲音相近，『尸』字與『力』字的形狀相似，這是借用它們之間的近似之處來互相隱喻。大聖不僅僅是感應于慈悲的真誠懇切，而且還因為與這片土地有緣分，所以屢次示現於此。直到現在，國人稱呼神仙為『彌勒仙花』，凡是給人做媒的人被稱為『未尸』，這些都是慈氏（Maitreya，彌勒菩薩）留下的遺風。路旁的樹至今還被稱為『見郎樹』，又有一種鄉間的說法叫『似如樹』（也寫作『印如樹』）。讚頌說：尋找芳香，每走一步都瞻仰著風采，到處栽培，都做著同樣的功德。遮蔽大地的春色已經消逝無處可尋，誰知道頃刻之間上林苑就變得一片紅艷。南白月二聖：努肹夫得（Nuhilbude，人名），怛怛樸樸（Daldalbakbak，人名）。白月山兩聖成道記中記載：白月山（Baegwol Mountain）在新羅（Silla）仇史郡（Gusag郡）的北部（古時的屈自郡，現在的義安郡），山峰奇特秀麗，綿延數百里，是真正的巨鎮。古老的傳說中說，過去唐朝的皇帝曾經開鑿了一個池塘，每月在滿月之前，月色明亮的時候，池塘中會顯現出一座山崖巖石，如同獅子隱藏在花叢中的影子。皇帝命令畫工畫下它的形狀，派遣使者到天下各地去尋找。使者來到海東（Haidong，古代對朝鮮半島的稱呼），看到這座山有大師子巖（Great Lion Rock），山的西南兩步左右有三座山，名字叫花山（Flower Mountain）（這座山一體三首，所以稱為三山），與圖畫相似。但是還不知道真假，就把一隻鞋子懸掛在師子巖的頂端，讓使者回去稟報。鞋子的影子也顯現在池塘中，皇帝因此感到驚異，賜名這座山為白月山（Baegwol Mountain）（因為在滿月之前白色的月亮影子顯現，所以用這個名字命名）。此後池塘中就沒有影子了。山的東南三千步左右有一個仙川村（Seoncheon Village），村裡有兩個人，其中一個叫努肹夫得（Nuhilbude）（也寫作『等』），父親名叫月藏（Woljang），母親名叫味勝（Miseung）；另一個叫怛怛樸樸（Daldalbakbak），父親名叫修梵（Subeom），母親名叫梵摩（Beomma）（鄉間的傳說說是雉山村，是錯誤的。這兩個人的名字是方言，二

【English Translation】 English version: Suddenly, they vanished without a trace. Compassion and pity almost disappeared as well. However, they bathed in the grace of compassion, closely embraced and received pure teachings, and were able to repent and diligently cultivate the path of Buddhism. In their later years, their final destination was unknown. Some say that the sound of '未' (wei) is similar to the sound of '彌' (Mi), and the shape of '尸' (shi) is similar to the shape of '力' (li). This is using their similarities to metaphorically allude to each other. The Great Sage was not only moved by the sincerity of compassion, but also because of his affinity with this land, he repeatedly manifested here. Even now, the people of the country call immortals 'Maitreya（慈氏，Maitreya Bodhisattva）仙花 (Maitreya celestial flowers)', and those who act as matchmakers are called '未尸 (wei shi)', all of which are the legacy of Maitreya（慈氏，Maitreya Bodhisattva）. The tree by the roadside is still called '見郎樹 (Gyeonlang Tree)', and there is also a local saying called '似如樹 (Saseo Tree)' (also written as '印如樹 (Inseo Tree)'). The eulogy says: Seeking fragrance, every step contemplates the demeanor, cultivating everywhere, performing the same merits. The spring colors that cover the earth have vanished without a trace, who knows that in an instant the Shanglin Garden becomes a red expanse. The Two Saints of South Baegwol: Nuhilbude（努肹夫得，personal name）, Daldalbakbak（怛怛樸樸，personal name）. The Record of the Enlightenment of the Two Saints of Baegwol Mountain states: Baegwol Mountain（白月山） is located in the north of Gusa County（仇史郡） in Silla（新羅） (the ancient Gulja County, now Uian County), with its peaks being uniquely beautiful and stretching for hundreds of miles, truly a great stronghold. Ancient legends say that in the past, the Tang Emperor once dug a pond, and every month before the full moon, when the moonlight was bright, a cliff rock would appear in the pond, like the shadow of a lion hiding among the flowers. The emperor ordered a painter to draw its shape and sent envoys to search all over the world. The envoys came to Haidong（海東，ancient name for Korean peninsula） and saw this mountain with the Great Lion Rock（大師子巖）, and about two steps southwest of the mountain were three mountains, named Flower Mountain（花山） (this mountain has one body and three heads, so it is called Three Mountains), which were similar to the painting. However, they did not know if it was genuine, so they hung a shoe on the top of the Lion Rock and sent the envoys back to report. The shadow of the shoe also appeared in the pond, and the emperor was amazed by this, and named the mountain Baegwol Mountain（白月山） (because the white moon shadow appeared before the full moon, it was named after it). After that, there was no shadow in the pond. About three thousand steps southeast of the mountain is Seoncheon Village（仙川村）, and there are two people in the village, one named Nuhilbude（努肹夫得） (also written as '等'), whose father was named Woljang（月藏） and mother was named Miseung（味勝）; the other was named Daldalbakbak（怛怛樸樸）, whose father was named Subeom（修梵） and mother was named Beomma（梵摩） (local legends say it is Chisan Village, which is wrong. The names of these two people are in the local dialect, two

家各以二士心行騰騰苦節二義名之爾)皆風骨不凡。有域外遐想。而相與友善。年皆弱冠。往依村之東北嶺外法積房。剃髮為僧。未幾聞西南雉山村法宗谷僧道村有古寺可以棲真。同往大佛田小佛田二洞各居焉。夫得寓懷真庵。一云壤寺(今懷真洞有古寺基。是也)樸樸居琉璃光寺(今梨山上有寺基。是也)皆挈妻子而居。經營產業。交相來往。棲神安養。方外之志。未常暫廢。觀身世無常。因相謂曰。腴田美歲良利也。不如衣食之應念而至。自然得飽暖也。婦女屋宅情好也。不如蓮池花藏千聖共遊。鸚鵡孔雀以相娛也。況學佛當成佛。修真必得真。今我等既落彩為僧。當脫略纏結。成無上道。豈宜汩沒風塵。與俗輩無異也。遂唾謝人間世。將隱於深谷。夜夢白毫光自西而至。光中垂金色臂。摩二人頂。及覺說夢。與之符同。皆感嘆久之。遂入白月山無等谷(今南藪洞也)樸樸師佔北嶺師子嵓。作板屋八尺房而居。故云板房。夫得師佔東嶺磊石下有水處。亦成方丈而居焉。故云磊房(鄉傳云。夫得處山北□□洞。今複名。樸樸居山南法精洞磊房。與此相反。以今驗之。鄉傳誤矣)各庵而居。夫得勤求彌勒。樸樸禮念彌陀。未盈三載。景龍三年己酉四月八日。聖德王即位八年也。日將夕。有一娘子年幾二十。姿儀殊妙。

【現代漢語翻譯】現代漢語譯本：他們各自以『二士心行騰騰苦節』（指兩人都以堅定的意志和苦修的行為而聞名）的含義來命名自己，都風骨不凡，懷有對域外的遐想，並且彼此友善。他們都還很年輕，便前往村子東北嶺外的法積房，剃髮為僧。不久，他們聽說西南雉山村法宗谷的僧人道村有一座古寺可以棲身，便一同前往，分別居住在大佛田和小佛田兩個洞穴。夫得住在寓懷真庵，又名壤寺（現在懷真洞還有古寺的遺址，就是這裡）；樸樸住在琉璃光寺（現在梨山上還有寺基，就是這裡），他們都帶著妻子兒女居住，經營產業，互相來往，修養身心，追求佛道的志向，從未片刻廢棄。他們觀察到人世的無常，於是互相說道：『肥沃的田地和美好的年華雖然有利可圖，但不如衣食的供應隨心而至，自然就能得到溫飽。婦女和房屋雖然情意美好，但不如蓮池花藏，與千聖共同遊樂，有鸚鵡孔雀相伴。況且學佛應當成佛，修真必定得真。如今我們既然已經落髮爲僧，就應當擺脫纏縛，成就無上道，豈能沉溺於世俗，與凡夫俗子沒有區別呢？』於是他們告別了人間世，打算隱居在深谷之中。夜裡夢見一道白毫光從西方而來，光中垂下一隻金色的手臂，摩著他們的頭頂。醒來后講述夢境，發現彼此的夢境相同。他們都為此感嘆了很久。於是他們進入白月山無等谷（現在的南藪洞），樸樸師父佔據北嶺的獅子巖，建造了一間八尺的板房居住，所以叫做板房。夫得師父佔據東嶺磊石下有水的地方，也建成了一間方丈居住，所以叫做磊房（鄉間傳說，夫得住在山北的□□洞，現在又改了名字；樸樸住在山南的法精洞磊房，與此相反。現在考證，鄉間傳說是錯誤的）。他們各自在庵中居住。夫得勤奮地祈求彌勒菩薩，樸樸禮拜唸誦阿彌陀佛。不到三年，在景龍三年己酉四月八日，聖德王即位八年的時候，傍晚時分，出現一位年齡大約二十歲的女子，姿容非常美妙。 English version: They each named themselves with the meaning of 'two scholars' mind practicing asceticism' (referring to both being known for their firm will and ascetic practices), both possessing extraordinary character and harboring distant thoughts of foreign lands, and being friendly to each other. They were both young when they went to the Fajifang outside the northeast ridge of the village, shaved their heads and became monks. Soon, they heard that the monk Daocun of Fazong Valley in Zhishan Village in the southwest had an ancient temple where they could live, so they went together and lived in the two caves of Dafotian and Xiaofotian respectively. Fude lived in Yuhuai Zhen'an, also known as Rang Temple (now there are ruins of an ancient temple in Huai Zhen Cave, which is here); Pupu lived in Liuliguang Temple (now there are temple ruins on Lishan Mountain, which is here), they both lived with their wives and children, managed their properties, visited each other, cultivated their minds, and their aspirations for the Buddhist path were never abandoned for a moment. They observed the impermanence of human life, so they said to each other: 'Although fertile fields and good years are profitable, it is better to have food and clothing supplied at will, and naturally be warm and full. Although women and houses are affectionate, it is better to be in the lotus pond flower treasury, playing with a thousand saints, and having parrots and peacocks to accompany you. Moreover, studying Buddhism should lead to becoming a Buddha, and cultivating truth must attain truth. Now that we have already become monks, we should get rid of entanglements and achieve the supreme path. How can we indulge in the mundane world and be no different from ordinary people?' So they bid farewell to the human world and planned to live in seclusion in the deep valley. At night, they dreamed of a white light coming from the west, and a golden arm hanging down from the light, stroking their heads. After waking up and telling their dreams, they found that their dreams were the same. They were both amazed by this for a long time. So they entered Wudeng Valley (now Nanxu Cave) in Baiyue Mountain, and Master Pupu occupied the Lion Rock on the north ridge, and built an eight-foot board house to live in, so it is called Board House. Master Fude occupied the place under the Lei Stone on the east ridge where there was water, and also built a abbot's room to live in, so it is called Lei House (local legend says that Fude lived in the □□ Cave north of the mountain, which has now been renamed; Pupu lived in the Fajing Cave Lei House south of the mountain, which is the opposite. According to the current verification, the local legend is wrong). They lived in their respective nunneries. Fude diligently prayed to Maitreya (the future Buddha), and Pupu worshiped and recited Amitabha (the Buddha of Infinite Light). In less than three years, on the eighth day of the fourth month of the Jiyou year of Jinglong three years, the eighth year of King Seongdeok's reign, near dusk, a woman appeared, about twenty years old, with a very beautiful appearance.

【English Translation】 Modern Chinese translation: They each named themselves with the meaning of 'two scholars' mind practicing asceticism' (referring to both being known for their firm will and ascetic practices), both possessing extraordinary character and harboring distant thoughts of foreign lands, and being friendly to each other. They were both young when they went to the Fajifang outside the northeast ridge of the village, shaved their heads and became monks. Soon, they heard that the monk Daocun of Fazong Valley in Zhishan Village in the southwest had an ancient temple where they could live, so they went together and lived in the two caves of Dafotian and Xiaofotian respectively. Fude lived in Yuhuai Zhen'an, also known as Rang Temple (now there are ruins of an ancient temple in Huai Zhen Cave, which is here); Pupu lived in Liuliguang Temple (now there are temple ruins on Lishan Mountain, which is here), they both lived with their wives and children, managed their properties, visited each other, cultivated their minds, and their aspirations for the Buddhist path were never abandoned for a moment. They observed the impermanence of human life, so they said to each other: 'Although fertile fields and good years are profitable, it is better to have food and clothing supplied at will, and naturally be warm and full. Although women and houses are affectionate, it is better to be in the lotus pond flower treasury, playing with a thousand saints, and having parrots and peacocks to accompany you. Moreover, studying Buddhism should lead to becoming a Buddha, and cultivating truth must attain truth. Now that we have already become monks, we should get rid of entanglements and achieve the supreme path. How can we indulge in the mundane world and be no different from ordinary people?' So they bid farewell to the human world and planned to live in seclusion in the deep valley. At night, they dreamed of a white light coming from the west, and a golden arm hanging down from the light, stroking their heads. After waking up and telling their dreams, they found that their dreams were the same. They were both amazed by this for a long time. So they entered Wudeng Valley (now Nanxu Cave) in Baiyue Mountain, and Master Pupu occupied the Lion Rock on the north ridge, and built an eight-foot board house to live in, so it is called Board House. Master Fude occupied the place under the Lei Stone on the east ridge where there was water, and also built a abbot's room to live in, so it is called Lei House (local legend says that Fude lived in the □□ Cave north of the mountain, which has now been renamed; Pupu lived in the Fajing Cave Lei House south of the mountain, which is the opposite. According to the current verification, the local legend is wrong). They lived in their respective nunneries. Fude diligently prayed to Maitreya (the future Buddha), and Pupu worshiped and recited Amitabha (the Buddha of Infinite Light). In less than three years, on the eighth day of the fourth month of the Jiyou year of Jinglong three years, the eighth year of King Seongdeok's reign, near dusk, a woman appeared, about twenty years old, with a very beautiful appearance.

氣襲蘭麝。俄然到北庵(鄉傳雲南庵)請寄宿焉。因投詞曰。行途日落千山暮。路隔城遙絕四鄰。今日欲投庵下宿。慈悲和尚莫生嗔。樸樸曰。蘭若護凈為務。非爾所取近行矣。無滯此處。閉門而入(記云。我百念灰　今。無以血襄見試)娘歸南庵(傳曰北庵)又請如前。夫得曰。汝從何處犯夜而來。娘答曰。湛然與大虛同體。何有往來。但聞賢士志願深重。德行高堅。將欲助成菩提□。因投一偈曰。日暮千山路。行行絕四鄰。竹松陰轉邃。溪洞響猶新。乞宿非迷路。尊師欲指津。愿惟從我請。且莫問何人。師聞之驚駭謂曰。此地非婦女相污。然隨順眾生。亦菩薩行之一也。況窮谷夜暗。其可忽視歟。乃迎揖庵中而置之。至夜清心礪操。微燈半壁。謂念厭厭。及夜將艾。娘呼曰。予不幸適有產憂。乞和尚排備苫草。夫得悲矜莫逆。燭火慇勤。娘既產。又請浴。弩肹慚懼交心。然哀憫之情有加無已。又備盆槽。坐娘于中。薪湯以浴之。既而槽中之水香氣鬱烈。變成金液。弩肹大駭。娘曰。吾師亦宜浴此。肹勉強從之。忽覺精神爽涼。肌膚金色。視其傍忽生一蓮臺。娘勸之坐。因謂曰。我是觀音菩薩。來助大師。成大菩提矣。言訖不現。樸樸謂肹今夜必染戒。將歸聽之。既至。見肹坐蓮臺。作彌勒尊像放光明。身彩檀金。

不覺扣頭而禮曰。何得至於此乎。肹具敘其由。樸樸嘆曰。我乃障重。幸逢大聖而反不遇。大德至仁。先吾著鞭。愿無忘昔日之契。事須同攝。肹曰。槽有餘液。但可浴之。樸樸又浴。亦如前成無量壽。二尊相對儼然。山下村民聞之。競來瞻仰。嘆曰。希有希有。二聖為說法要。全身躡云而逝。天寶十四年乙未。新羅景德王即位(古記云。天鑒二十四年乙未法興即位。何先後倒錯之甚如此)聞斯事。以丁酉歲遣使創大伽藍。號白月山南寺。廣德二年(古記云大曆元年。亦誤)甲辰七月十五日。寺成。更塑彌勒尊像。安於金堂。額曰。現身成道彌勒之殿。又塑彌陀像安於講堂。余液不足。涂浴未周。故彌陀像亦有斑駁之痕。額曰。現身成道無量壽殿。議曰。娘可謂應以婦女身攝化者也。華嚴經摩耶夫人善知識。寄十一地生佛如幻解脫門。今娘之桷產微意在此。觀其投詞。哀婉可愛。宛轉有天仙之趣。嗚呼。使娘婆不解隨順眾生語言陀羅尼。其能若是乎。其末聯宜云。清風一榻莫予嗔。然不爾云者。蓋不欲同乎流俗語爾。贊曰。

滴翠嵓前剝啄聲　　何人日暮扣云扃　南庵且近宜尋去　　莫踏蒼苔污我庭

右北庵。

谷暗何歸已暝煙　　南窗有蕈且流連　夜闌百八深深轉　　只恐成喧惱客眠

右

【現代漢語翻譯】現代漢語譯本：樸樸（姓名）不自覺地叩頭行禮，問道：『怎麼會到這種地步呢？』肹（姓名）詳細敘述了事情的經過。樸樸嘆息道：『我真是業障深重，有幸遇到大聖卻反而錯過了。大德真是仁慈，先我一步著鞭。希望不要忘記昔日的約定，事情需要一同攝化。』肹說：『槽里還有剩餘的液體，可以用它沐浴。』樸樸又沐浴，也像之前一樣變成了無量壽佛（Amitābha）。兩尊佛像相對而立，莊嚴肅穆。山下的村民聽說了這件事，都爭相前來瞻仰，讚歎道：『稀有啊，稀有啊！』二聖為他們說法要，全身乘雲而去。天寶十四年乙未年，新羅景德王（King Gyeongdeok of Silla）即位（古書記載：天鑒二十四年乙未年法興王（King Beopheung）即位，為何先後顛倒如此嚴重？）。聽說這件事後，在丁酉年派遣使者建立大伽藍，命名為白月山南寺（Baegwol Mountain South Temple）。廣德二年甲辰年七月十五日（古書記載為大曆元年，也是錯誤的），寺廟建成，重新塑造彌勒菩薩（Maitreya）的尊像，安放在金堂，匾額題為『現身成道彌勒之殿』。又塑造阿彌陀佛（Amitābha）像安放在講堂。因為剩餘的液體不足，塗抹沐浴不夠周全，所以阿彌陀佛像上也有斑駁的痕跡，匾額題為『現身成道無量壽殿』。有人議論說：『娘（姓名）大概是應該以婦女之身來攝化眾生的人吧。《華嚴經》（Avataṃsaka Sūtra）中摩耶夫人（Māyādevī）是善知識，寄託了十一地菩薩生佛如幻解脫之門。現在孃的屋檐產子的微小意義就在於此。』觀看她的投詞，哀婉動人，宛轉有天仙的情趣。唉，如果娘婆（對年長女性的尊稱）不理解隨順眾生語言的陀羅尼（dhāraṇī），她怎麼能做到這樣呢？她的末聯應該說『清風一榻莫予嗔』，然而她不這樣說，大概是不想同於流俗之語吧。贊曰：滴翠巖前傳來剝啄聲，何人在這日暮時分敲打云扃？南庵離這裡很近，應該去尋訪，不要踩著蒼苔，玷污了我的庭院。右北庵山谷昏暗，不知歸路，已是暮色沉沉，南窗下有蘑菇，姑且在此流連。夜深人靜，輕輕撥動念珠百八顆，只怕聲音太大，擾了客人的睡眠。右

【English Translation】 English version: Unconsciously, Parkpark (name) bowed and paid respect, asking, 'How did it come to this?' Hieut (name) recounted the entire story in detail. Parkpark sighed, 'My karmic obstacles are truly heavy. I was fortunate enough to encounter a great sage, but instead, I missed the opportunity. Great virtue is truly benevolent, taking the whip before me. I hope you won't forget our past agreement; this matter requires us to convert together.' Hieut said, 'There is still some liquid left in the trough; you can bathe in it.' Parkpark bathed again, and like before, he transformed into Amitābha (Immeasurable Life Buddha). The two Buddhas stood facing each other, solemn and dignified. The villagers at the foot of the mountain heard about this and rushed to pay their respects, exclaiming, 'Rare indeed, rare indeed!' The two sages preached the Dharma to them and ascended into the clouds. In the year of Eulmi (乙未) of the 14th year of Tianbao (天寶) period, King Gyeongdeok of Silla (新羅景德王) ascended the throne (ancient records state that King Beopheung (法興王) ascended the throne in the year of Eulmi of the 24th year of Tianjian (天鑒) period; why is the order so severely reversed?). Upon hearing of this event, in the year of Jeongyu (丁酉), he dispatched envoys to establish a great monastery, named Baegwol Mountain South Temple (白月山南寺). On the 15th day of the seventh month of the year of Gapjin (甲辰) of the 2nd year of Guangde (廣德) period (ancient records state the first year of Dali (大歷) period, which is also incorrect), the temple was completed. They recast the statue of Maitreya (彌勒菩薩) and placed it in the Gold Hall (金堂), with the plaque inscribed 'Hall of Maitreya Manifesting Enlightenment (現身成道彌勒之殿)'. They also sculpted a statue of Amitābha (阿彌陀佛) and placed it in the Lecture Hall. Because there was insufficient liquid remaining, the bathing was not fully completed, so there are also mottled traces on the statue of Amitābha, with the plaque inscribed 'Hall of Amitābha Manifesting Enlightenment (現身成道無量壽殿)'. It was discussed, 'Niang (娘, name) is probably someone who should convert sentient beings in the form of a woman. In the Avataṃsaka Sūtra (華嚴經), Māyādevī (摩耶夫人) is a good friend, entrusting the gate of liberation from illusion of the eleventh-ground Bodhisattva. Now, the subtle meaning of Niang's giving birth under the eaves lies in this.' Observing her words, they are sorrowful and moving, gracefully possessing the charm of a celestial being. Alas, if Niangpo (娘婆, term of respect for an elderly woman) did not understand the dhāraṇī (陀羅尼) of adapting to the languages of sentient beings, how could she have done this? Her final couplet should have said, 'Do not blame me for the clear breeze and a mat,' but she did not say it that way, probably because she did not want to be the same as vulgar language. Eulogies: Before the dripping green cliff, a knocking sound, Who is knocking on the cloud gate at dusk? The South Hermitage is nearby, one should seek it out, Do not step on the green moss and stain my courtyard. Right: North Hermitage The valley is dark, not knowing the way home, the smoke is already dim, There are mushrooms by the south window, let's linger here for a while. Late at night, gently turning the prayer beads one hundred and eight times, I'm just afraid of making too much noise and disturbing the guest's sleep. Right

南庵。

十里松陰一徑迷　　訪僧來試夜招提　三槽浴罷天將曉　　生下雙兒擲向西

右聖娘。

芬皇寺千手大悲　　盲兒得眼

景德王代。漢岐里女希明之兒。生五稔而忽盲。一日其母抱兒詣芬皇寺。左殿北壁畫千手大悲。前令兒作歌禱之。遂得明。其詞曰。

膝肹古召㫆　二尸掌音毛乎支內良　千手觀音叱前良中　祈以支白屋尸置內乎多　千隱手　叱千隱目肹　一等下叱放一等肹除惡支　二于萬隱吾羅一等沙隱賜以古只內乎叱等邪阿邪也　吾良遺知支賜尸等焉　放冬矣用屋尸慈悲也根古

贊曰。

竹馬蔥笙戲陌塵　　一朝雙碧失瞳人　不因大士回慈眼　　虛度楊花幾社春

洛山二大聖　　觀音　　正趣　　調信

昔義湘法師始自唐來還。聞大悲真身住此海邊崛內。故因名洛山。蓋西域寶陀洛伽山。此云小白華。乃白衣大士真身住處。故藉此名之。齋戒七日。浮座具晨水上。龍天八部侍從引入崛內參禮。空中出水精念珠一貫給之。湘領受而退。東海龍亦獻如意寶珠一顆。師捧出。更齋七日。乃見真容。謂曰。于座上山頂雙竹涌生。當其地作殿宜矣。師聞之出崛。果有竹從地涌出。乃作金堂塑像而安之。圓容麗質。儼若天生。其竹還沒。方知正是真身住也。

【現代漢語翻譯】現代漢語譯本南庵。

十里松陰，一條小路讓人迷失方向，我來拜訪僧人，想試試能否在夜晚借宿寺廟。洗完澡，天將破曉，剛生下的雙胞胎就被扔向西方。

右聖娘。

芬皇寺千手大悲，盲童重見光明

景德王時代，漢岐里女子希明的孩子，出生五年後突然失明。一天，她抱著孩子來到芬皇寺。在左殿北墻上畫著千手大悲（千手觀音）。她讓孩子在畫像前唱歌祈禱，孩子便恢復了視力。歌詞如下：

膝肹古召㫆　二尸掌音毛乎支內良　千手觀音叱前良中　祈以支白屋尸置內乎多　千隱手　叱千隱目肹　一等下叱放一等肹除惡支　二于萬隱吾羅一等沙隱賜以古只內乎叱等邪阿邪也　吾良遺知支賜尸等焉　放冬矣用屋尸慈悲也根古

贊曰。

孩子們拿著竹馬和蔥葉做的笙在街上嬉戲，突然間，兩隻明亮的眼睛失去了光彩。如果不是大士（觀音菩薩）慈悲地轉回目光，這孩子就只能虛度如楊花飄飛的無數個春天了。

洛山二大聖，觀音（Avalokiteśvara），正趣（Samyaksamādhi），調信（Tiaoxin)

過去，義湘法師（Uisang）從唐朝返回。他聽說大悲（Mahākaruṇā）真身居住在這海邊的山洞裡，因此命名為洛山（Naksan）。這相當於西域的寶陀洛伽山（Potalaka），這裡被稱為小白華，是白衣大士（Avalokiteśvara in white robe）真身居住的地方。因此借用了這個名字。他齋戒七天，將坐具漂浮在水面上。龍天八部（Nāga, Deva and Eight kinds of beings）侍奉著他進入山洞參拜。空中出現一串水晶念珠送給他。義湘（Uisang）接過後退了出來。東海龍王也獻上一顆如意寶珠。法師捧著寶珠，又齋戒七天，終於見到了真容。真容告訴他，在座上的山頂上會有兩根竹子涌出，在那裡建造殿宇最為合適。法師聽後走出山洞，果然有竹子從地裡涌出，於是建造了金堂，塑造佛像安放在那裡。佛像圓滿莊嚴，宛如天生。那竹子還沒有消失，這才知道這裡正是真身居住的地方。

【English Translation】 English version South Hermitage.

Ten miles of pine shade, a path leads astray; I come to visit a monk, trying to seek lodging at the temple tonight. After bathing in the three vats, dawn is about to break; the newborn twins are thrown to the west.

Right: Holy Mother.

The Thousand-Armed Great Compassion at Bunhwang Temple: A Blind Child Regains Sight

During the reign of King Gyeongdeok, a woman named Huimyeong from Hangi Village had a child who suddenly went blind after five years. One day, the mother carried her child to Bunhwang Temple. On the north wall of the left hall was painted the Thousand-Armed Great Compassion (Thousand-Armed Avalokiteśvara). She had the child sing a song before the painting to pray, and the child regained sight. The lyrics are as follows:

Knee-hil Old Summons㫆 Two Corpses Palm Sound Hair Support Inside Good Thousand-Handed Guanyin Shouting Before Good Middle Praying With Support White House Corpse Placed Inside Many Thousand Hidden Hands Shouting Thousand Hidden Eyes Hil Equally Down Shouting Release Equally Remove Evil Support Two In Ten Thousand Hidden We All Equally Sand Hidden Grant With Old Only Inside Shouting Etc. Ah Evil Also We Good Leaving Know Support Grant Corpse Etc. Release Winter Already Use House Corpse Compassion Also Root Old

Eulogy:

Children play with bamboo horses and scallion flutes in the dusty streets; suddenly, a pair of bright eyes loses their pupils. If not for the Great Being (Avalokiteśvara) turning back with compassionate eyes, the child would have wasted countless springs like drifting willow catkins.

The Two Great Sages of Naksan: Avalokiteśvara (Guanyin), Samyaksamādhi (Right Concentration), Tiaoxin (Tiaoxin)

In the past, the Dharma Master Uisang (Uisang) returned from Tang China. He heard that the true body of Mahākaruṇā (Great Compassion) resided in a cave by the sea, so he named it Naksan (Naksan). This is equivalent to Potalaka (Mount Potalaka) in the Western Regions, which is called Little White Flower here, the place where the true body of the White-Robed Avalokiteśvara (Avalokiteśvara in white robe) resides. Therefore, this name was borrowed. He fasted for seven days and floated his seat on the water. The Nāga, Deva and Eight kinds of beings (Dragon Gods and the Eight Classes of Beings) attended him into the cave to pay homage. A string of crystal prayer beads appeared in the air and was given to him. Uisang (Uisang) received it and retreated. The Dragon King of the Eastern Sea also offered a wish-fulfilling jewel. The Dharma Master held the jewel and fasted for another seven days, finally seeing the true form. The true form told him that two bamboo shoots would emerge from the mountaintop above the seat, and it would be most appropriate to build a temple there. After hearing this, the Dharma Master exited the cave, and indeed, bamboo shoots emerged from the ground, so he built a golden hall and enshrined a statue there. The statue was perfect and dignified, as if naturally created. The bamboo had not yet disappeared, and only then did he know that this was the place where the true body resided.

因名其寺曰洛山。師以所受二珠鎮安於聖殿而去。後有元曉法師。繼踵而來。欲求瞻禮初至於南郊水田中。有一白衣女人刈稻。師戲請其禾。女以稻荒戲答之。又行至橋下。一女洗月水帛。師乞水。女酌其穢水獻之。師覆棄之。更酌川水而飲之。時野中松上有一青鳥。呼曰休醍□和尚。忽隱不現。其松下有一隻脫鞋。師既到寺。觀音座下又有前所見脫鞋一隻。方知前所遇聖女乃真身也。故時人謂之觀音松。師欲入聖崛更睹真容。風浪大作。不得入而去。後有崛山祖師梵日。太和年中入唐。到明州開國寺。有一沙彌截左耳在眾僧之末。與師言曰。吾亦鄉人也。家在溟州界翼嶺縣德耆坊。師他日若還本國。須成吾舍。既而遍游叢席。得法于鹽官(事具在本傳)以會昌七年丁卯還國。先創崛山寺而傳教。大中十二年戊寅二月十五日。夜夢昔所見沙彌到窗下。曰。昔在明州開國寺。與師有約。既蒙見諾。何其晚也。祖師驚覺。押數十人到翼嶺境。尋訪其居。有一女居洛山下村。問其名。曰德耆。女有一子年才八歲。常出遊于村南石橋邊。告其母曰。吾所與游者有金色童子。母以告于師。師驚喜。與其子尋所游橋下。水中有一石佛。舁出之。截左耳類前所見沙彌。即正趣菩薩之像也。乃作簡子卜其營構之地。洛山上方吉。乃作殿

【現代漢語翻譯】因此，將寺廟命名為洛山寺（Naksansa Temple）。這位僧人將他所接受的兩顆寶珠安放在聖殿中后離去。後來，元曉法師（Wonhyo）也來到這裡，想要瞻仰聖容。他首先到達南郊的水田中，看到一位白衣女子正在收割稻子。法師開玩笑地向她乞討一些稻子，女子以稻子歉收為由戲弄地回答了他。他又走到橋下，看到一位女子正在清洗沾有月經的布。法師向她乞討水，女子舀起髒水獻給他。法師將髒水倒掉，重新舀起河水飲用。這時，野外的松樹上有一隻青鳥，呼喚著『休醍□和尚』。突然，青鳥消失不見，松樹下只留下一隻脫落的鞋子。法師到達寺廟后，在觀音菩薩的座位下又看到了之前所見的脫落的鞋子，這才明白之前遇到的聖女就是觀音菩薩的真身。因此，當時的人們稱那棵松樹為觀音松。法師想要進入聖窟（Seonggul Grotto）再次瞻仰觀音菩薩的真容，但風浪太大，無法進入，只好離去。後來，崛山祖師梵日（Beomil）于太和年間前往唐朝，到達明州開國寺（Kaiguo Temple）。有一位沙彌（novice monk）截去了左耳，站在眾僧的最後面。他對梵日說：『我也是您的同鄉，家在溟州（Myeongju）界翼嶺縣（Ingnyeonghyeon）德耆坊（Deoggi-fang）。法師日後如果回到本國，一定要成就我的住所。』之後，梵日遊歷各處叢林寺院，從鹽官（Yanguan）處得法（具體事蹟記載在本傳中）。在會昌七年丁卯年，梵日回到新羅。他首先建立了崛山寺（Gulsan Temple）並傳播教義。大中十二年戊寅年二月十五日，夜裡夢見之前所見的沙彌來到窗下，說：『之前在明州開國寺與法師有約，既然蒙您答應，為何來得這麼晚？』祖師驚醒，帶領數十人前往翼嶺縣境內，尋找沙彌的住所。有一位女子居住在洛山下的村莊，詢問她的名字，她說叫德耆（Deoggi）。女子有一個兒子，年僅八歲，經常在村南的石橋邊玩耍。他告訴母親說：『我一起玩耍的人是金色的童子。』母親將此事告訴了祖師。祖師非常驚喜，和她的兒子一起尋找他玩耍的橋下，在水中發現了一尊石佛。石佛截去了左耳，很像之前所見的沙彌，正是正趣菩薩（Jeongchwi Bodhisattva）的形象。於是，梵日製作了簡子（簽），占卜建造寺廟的地點，顯示洛山上方的地點吉祥，於是便在那裡建造了殿堂。

【English Translation】 Therefore, the temple was named Naksansa Temple (Temple of Mount Naksan). The monk enshrined the two received jewels in the sacred hall and departed. Later, the Dharma Master Wonhyo also came, desiring to behold the sacred countenance. He first arrived at a rice paddy in the southern suburbs, where he saw a woman in white clothing harvesting rice. The master jokingly asked her for some rice, and the woman playfully replied that the rice harvest was poor. He then went to a bridge, where a woman was washing a cloth stained with menstrual blood. The master begged for water, and the woman scooped up the dirty water and offered it to him. The master discarded the dirty water and scooped up river water to drink instead. At that moment, a blue bird on a pine tree in the field called out, 'Hyutae □ Heshang (Venerable Monk Hyutae)!' Suddenly, the bird disappeared, leaving behind only a single shoe under the pine tree. When the master arrived at the temple, he saw another shoe identical to the one he had seen earlier under the seat of Avalokiteśvara (Gwaneum, the Bodhisattva of Compassion), realizing that the sacred woman he had encountered earlier was the true form of Avalokiteśvara. Therefore, the people of that time called that pine tree the Avalokiteśvara Pine. The master wanted to enter Seonggul Grotto (Sacred Stone Cave) to behold Avalokiteśvara's true form again, but the wind and waves were too strong, preventing him from entering, so he departed. Later, the Patriarch Beomil of Gulsan (Gulsan School founder) went to the Tang Dynasty during the Taihe era, arriving at Kaiguo Temple (Opening the Nation Temple) in Mingzhou. There was a Śrāmaṇera (novice monk) who had cut off his left ear, standing at the end of the assembly of monks. He said to Beomil, 'I am also from your hometown, my home is in Deoggi-fang (Virtue and Age Ward), Ingnyeonghyeon (Wing Ridge County), Myeongju (Dark State). If the master returns to his country in the future, he must fulfill my dwelling.' Afterwards, Beomil traveled to various monastic forests and received the Dharma from Yanguan (Salt Official) (the details are recorded in his biography). In the year Dingmao (Fire Rabbit) of the Huichang seventh year, Beomil returned to Silla. He first founded Gulsan Temple (Crest Mountain Temple) and propagated the teachings. On the fifteenth day of the second month of the year Mu-in (Earth Tiger) of the Dachung twelfth year, he dreamed at night that the Śrāmaṇera he had seen before came to his window and said, 'I had an agreement with the master at Kaiguo Temple in Mingzhou. Now that you have agreed, why are you so late?' The Patriarch awoke in surprise and led dozens of people to Ingnyeonghyeon, searching for the Śrāmaṇera's dwelling. There was a woman living in a village below Mount Naksan, and when asked her name, she said it was Deoggi (Virtue and Age). The woman had a son who was only eight years old, who often played by a stone bridge south of the village. He told his mother, 'The one I play with is a golden child.' The mother told the Patriarch about this. The Patriarch was overjoyed and, together with her son, searched under the bridge where he played, discovering a stone Buddha in the water. The stone Buddha had its left ear cut off, resembling the Śrāmaṇera he had seen before, and was the image of Jeongchwi Bodhisattva (Righteous Interest Bodhisattva). Therefore, Beomil made divination sticks and divined the location for building the temple, which indicated that the location above Mount Naksan was auspicious, so he built a hall there.

三間安其像(古本載梵日事在前。相曉二師在後。然按湘曉二師爾□于高宗之代。梵日在於會去之後。相昌一百七十餘歲。故今前卻而編次之。或云梵日為相之門人。謬妄也)后百餘年。野火連延到此山。唯二聖殿獨免其災。余皆煨燼。及西山大兵已來。癸丑甲寅年間。二聖真容及二寶珠移入襄州城。大兵來攻甚急。城將陷。時住持禪師阿行(古名希玄)以銀合盛二珠。佩持將逃逸。寺奴名乞升奪取。深埋于地。誓曰。我若不免死於兵。則二寶珠終不現於人間。人無知者。我若不死。當奉二寶獻于邦家矣。甲寅十月二十二日城陷。阿行不免。而乞升獲免。兵退後掘出。納于溟州道監倉使。時郎中李祿綏為監倉使。受而藏於監倉庫中。每交代傳受。至戊午十一月。本業老宿祇林寺住持大禪師覺猷奏曰。洛山二珠。國家神寶。襄州城陷時。寺奴乞升埋于城中。兵退取納監倉使。藏在溟州營庫中。今溟州城殆不能守矣。宜輸安御府。主上允可。發夜別抄十人率乞升。取于溟州城。入安於內府。時使介十人各賜銀一斤米五石。昔新羅為京師時。有世逵寺(今興教寺也)之莊舍。在溟州㮈李郡(按地理志。溟州無㮈李郡。唯有㮈城郡。本㮈生郡。今甯越。又牛首州領縣有㮈靈郡。本㮈巳郡。今剛州。牛首州今春州今言㮈李郡。未

【現代漢語翻譯】現代漢語譯本：梵日（古本記載梵日的事蹟在前，湘曉二師在後。然而根據考證，湘曉二師生活在高宗時代，梵日在慧去之後。相差一百七十餘年。所以現在把梵日的事蹟提前編排。或者說梵日是相曉的門人，這是錯誤的說法）之後一百多年，野火蔓延到這座山，只有二聖殿倖免於難，其餘全部燒燬。等到西山的大部隊來犯，在癸丑甲寅年間，二聖的真容和兩顆寶珠被轉移到襄州城。大部隊攻城非常緊急，城池將要陷落。當時住持禪師阿行（古名希玄）用銀盒盛放兩顆寶珠，佩戴著準備逃逸。寺廟的奴僕名叫乞升，奪取了寶珠，深深地埋藏在地下，發誓說：『如果我不能免於死於戰亂，那麼這兩顆寶珠就永遠不會出現在人間。沒有人知道這件事。如果我不死，我應當把這兩顆寶珠獻給國家。』甲寅年十月二十二日，襄州城陷落，阿行未能倖免，而乞升得以倖免。戰亂平息后，乞升挖出寶珠，獻給溟州道監倉使。當時郎中李祿綏擔任監倉使，接受並藏在監倉庫中，每次交接都互相傳授。到了戊午年十一月，本業老宿祇林寺住持大禪師覺猷上奏說：『洛山的兩顆寶珠，是國家的神聖寶物。襄州城陷落時，寺廟的奴僕乞升將寶珠埋藏在城中。戰亂平息后取出獻給監倉使，現在藏在溟州營庫中。現在溟州城恐怕也難以守住。應該進獻給御府。』皇上批準了。派遣夜別抄十人率領乞升，從溟州城取出寶珠，送入內府安放。當時使介十人各賜銀一斤，米五石。過去新羅作為京師時，有世逵寺（現在的興教寺）的莊舍，在溟州㮈李郡（根據地理志記載，溟州沒有㮈李郡，只有㮈城郡，本名㮈生郡，現在是甯越。又牛首州管轄的縣有㮈靈郡，本名㮈巳郡，現在是剛州。牛首州現在是春州，現在說㮈李郡，未

【English Translation】 English version: More than a hundred years after Fanri (the ancient texts record the events of Fanri first, followed by the two masters Xiangxiao. However, according to research, the two masters Xiangxiao lived during the reign of Emperor Gaozong, and Fanri was after Hui Qu. There is a difference of more than one hundred and seventy years. Therefore, the events of Fanri are now arranged earlier. Or it is said that Fanri was a disciple of Xiangxiao, which is a false statement), a wildfire spread to this mountain, and only the Two Saints Hall was spared, while the rest were burned to ashes. When the large army of Xishan came to invade, during the years of Guichou and Jiayin, the true likenesses of the Two Saints and the two precious pearls were transferred to Xiangzhou City. The large army attacked the city very urgently, and the city was about to fall. At that time, the abbot Zen master Axing (ancient name Xixuan) put the two precious pearls in a silver box, wore them, and prepared to escape. A temple servant named Qisheng seized the precious pearls and buried them deep in the ground, vowing: 'If I cannot escape death in the war, then these two precious pearls will never appear in the world. No one knows about this. If I do not die, I should offer these two precious pearls to the country.' On the twenty-second day of the tenth month of Jiayin year, Xiangzhou City fell, and Axing failed to escape, but Qisheng was spared. After the war subsided, Qisheng dug out the precious pearls and presented them to the Mingzhou Dao Supervisor of Granaries. At that time, Langzhong Li Luxui served as the Supervisor of Granaries, accepted them and stored them in the granary warehouse, and passed them on to each other at each handover. In the eleventh month of the Wuwu year, the elder monk of Benye, the abbot of Qilin Temple, Great Zen Master Jueyou, reported: 'The two precious pearls of Luoshan are sacred treasures of the country. When Xiangzhou City fell, the temple servant Qisheng buried the precious pearls in the city. After the war subsided, he took them out and presented them to the Supervisor of Granaries, and they are now stored in the Mingzhou camp warehouse. Now Mingzhou City is probably difficult to defend. They should be presented to the Imperial Treasury.' The emperor approved it. He sent ten Yebiechao soldiers to lead Qisheng to take the precious pearls from Mingzhou City and send them to the inner palace for safekeeping. At that time, each of the ten envoys was given one catty of silver and five dan of rice. In the past, when Silla was the capital, there was a manor of Shikui Temple (now Xingjiao Temple) in Naili County of Mingzhou (according to the geographical records, there is no Naili County in Mingzhou, only Naicheng County, originally named Naisheng County, now Ningyue. Also, Naili County is under the jurisdiction of Niushou Prefecture, originally named Nasi County, now Gangzhou. Niushou Prefecture is now Chunzhou. Now it is said that Naili County is not

知孰是)本寺遺僧調信為知莊。信到莊上。悅□守金昕公之女。惑之深。屢就洛山大悲前。潛祈得幸。方數年間。其女已有配矣。又往堂前怨大悲之不遂已。哀泣至日暮。情思倦憊。俄成假寢。忽夢金氏娘容豫入門。粲然啟齒而謂曰。兒早識上人於半面。心乎愛矣。未嘗暫忘。迫於父母之命強從人矣。今愿為同穴之友故來爾信乃顛喜。同歸鄉里。計活四十餘霜。有兒息五。家徒四壁。藜藿不給。遂乃落魄扶攜。糊其口於四方。如是十年。周流草野。懸鶉百結。亦不掩體。適過溟州蟹縣嶺。大兒十五歲者忽喂死。痛哭收瘞于道。從率餘四口到羽曲縣(今羽縣也)結茅于路傍而舍。夫婦老且病。饑不能興。十歲女兒巡乞。乃為里熬所噬。號痛臥於前。父母為之歔欷。泣下數行。婦乃□澀拭涕。倉卒而語曰。予之始遇君也。色美年芳。衣褲稠鮮。一味之甘得與子分之。數尺之暖得與子共之。出處五十年。情鐘莫逆。恩愛綢繆。可謂厚緣。自比年來。衰病歲益深。飢寒日益迫。傍舍壺漿人不容乞。千門之恥重似丘山。兒寒兒饑未遑計補。何暇有愛悅夫婦之心哉。紅顏巧笑草上之露。約束芝蘭柳絮飄風。君有我而為累。我為君而足憂。細思昔日之歡。適為憂患所階。君乎予乎奚至此極。與其眾鳥之同喂。焉知只鸞之有鏡。寒棄炎

【現代漢語翻譯】現代漢語譯本：得知此事後，本寺派遣遺留的僧人調信去管理莊園。調信到達莊園后，愛慕上了金昕公的女兒，被她深深迷惑。他多次前往洛山大悲菩薩像前，暗中祈求得到她的青睞。過了幾年，那女子已經有了婚配對象。他又前往佛堂前，抱怨大悲菩薩沒有成全他，悲傷哭泣直到日暮。情緒疲憊，不知不覺地睡著了。忽然夢見金氏女子容光煥發地走進門來，笑著說：『我早就對上人一見傾心，心中愛慕不已，從未片刻忘記。迫於父母之命，不得不嫁給他人。現在我願意做與你同穴而葬的朋友，所以特來相見。』調信欣喜若狂，與她一同回到家鄉。估計活了四十多年，生了五個孩子，家徒四壁，連粗糧野菜都難以維持生計。於是落魄地帶著家人，四處奔波乞討為生。這樣過了十年，四處流浪，衣衫襤褸，勉強遮體。一次路過溟州蟹縣嶺，十五歲的大兒子突然餓死了。他悲痛地哭泣，將兒子埋葬在路邊。帶著剩下的四口人到達羽曲縣（現在的羽縣），在路旁搭了個茅草屋居住。夫妻倆年老多病，飢餓得無法起身。十歲的女兒四處乞討，卻被村裡的狗咬傷，痛苦地躺在地上。父母為她悲傷哭泣，淚流滿面。妻子勉強擦乾眼淚，倉促地說：『我當初與你相遇時，容貌美麗，年華正好，衣著鮮艷華麗，哪怕是一點點美味，都能與你分享，哪怕是幾尺布的溫暖，都能與你共同擁有。五十年相伴，情深意重，恩愛纏綿，可謂緣分深厚。自從近年來，身體衰弱，疾病日益加重，飢寒日益逼迫。鄰居家的一碗粥，都不允許我們乞討，千家萬戶的羞辱，重如山嶽。孩子受寒受餓，都來不及顧及，哪裡還有心思去愛悅夫妻之情呢？紅顏巧笑如同草上的露水，美好的盟約如同風中飄散的柳絮。你有我而成為累贅，我為你而感到憂愁。仔細想想昔日的歡樂，恰恰是憂患的開端。你也好，我也好，怎麼會落到如此地步？與其像眾鳥一樣一起被餵養，哪裡知道孤傲的鸞鳥會獨自照鏡子呢？天冷了就被拋棄……』知孰是)本寺遺僧調信為知莊。信到莊上。悅□守金昕公(Jin Xin Gong)之女。惑之深。屢就洛山大悲(Luoshan Dabei)前。潛祈得幸。方數年間。其女已有配矣。又往堂前怨大悲之不遂已。哀泣至日暮。情思倦憊。俄成假寢。忽夢金氏娘容豫入門。粲然啟齒而謂曰。兒早識上人於半面。心乎愛矣。未嘗暫忘。迫於父母之命強從人矣。今愿為同穴之友故來爾信乃顛喜。同歸鄉里。計活四十餘霜。有兒息五。家徒四壁。藜藿不給。遂乃落魄扶攜。糊其口於四方。如是十年。周流草野。懸鶉百結。亦不掩體。適過溟州蟹縣嶺。大兒十五歲者忽喂死。痛哭收瘞于道。從率餘四口到羽曲縣(Yuqu County)(今羽縣也)結茅于路傍而舍。夫婦老且病。饑不能興。十歲女兒巡乞。乃為里熬所噬。號痛臥於前。父母為之歔欷。泣下數行。婦乃□澀拭涕。倉卒而語曰。予之始遇君也。色美年芳。衣褲稠鮮。一味之甘得與子分之。數尺之暖得與子共之。出處五十年。情鐘莫逆。恩愛綢繆。可謂厚緣。自比年來。衰病歲益深。飢寒日益迫。傍舍壺漿人不容乞。千門之恥重似丘山。兒寒兒饑未遑計補。何暇有愛悅夫婦之心哉。紅顏巧笑草上之露。約束芝蘭柳絮飄風。君有我而為累。我為君而足憂。細思昔日之歡。適為憂患所階。君乎予乎奚至此極。與其眾鳥之同喂。焉知只鸞之有鏡。寒棄炎

【English Translation】 English version: Knowing this, the temple sent the remaining monk Diao Xin (調信) to manage the estate. After Diao Xin (調信) arrived at the estate, he fell in love with the daughter of Jin Xin Gong (金昕公), becoming deeply infatuated with her. He repeatedly went before the statue of Dabei Bodhisattva (大悲菩薩) at Luoshan (洛山), secretly praying to gain her favor. After several years, the woman was already betrothed to someone else. He then went before the hall, complaining that Dabei Bodhisattva (大悲菩薩) had not fulfilled his wish, weeping sadly until dusk. Emotionally exhausted, he fell asleep without realizing it. Suddenly, he dreamed that the Jin (金) maiden entered the door with a radiant face, smiling and saying, 'I recognized you, Superior One, at first sight, and my heart has been filled with love ever since, never forgetting you for a moment. Forced by my parents' orders, I had to marry another. Now I wish to be a friend buried in the same grave as you, so I have come to see you.' Diao Xin (調信) was overjoyed and returned to his hometown with her. They lived for an estimated forty years, had five children, and were so poor that they could barely afford coarse grains and wild vegetables. Thus, they became destitute and wandered around, begging for a living. After ten years of wandering, their clothes were tattered and barely covered their bodies. Once, while passing through Xie County Ridge (蟹縣嶺) in Mingzhou (溟州), their fifteen-year-old son suddenly died of starvation. He wept bitterly and buried his son by the roadside. Leading the remaining four family members, they arrived at Yuqu County (羽曲縣) (now Yu County (羽縣)), where they built a thatched hut by the roadside to live in. The couple were old and sick, too hungry to get up. Their ten-year-old daughter begged for food, but was bitten by a dog in the village and lay on the ground in pain. The parents wept sadly for her, tears streaming down their faces. The wife reluctantly wiped away her tears and said hastily, 'When I first met you, I was beautiful and young, with bright and fresh clothes. Even a little bit of delicious food, I would share with you, even a few feet of warmth, I would share with you. For fifty years, our love has been deep and unwavering, our affection intertwined. It can be said that we have a deep bond. But in recent years, my health has declined, my illnesses have worsened, and hunger and cold have become increasingly pressing. Even a bowl of porridge from a neighbor is denied to us, and the shame of a thousand doors weighs heavily like mountains. My children are cold and hungry, and I have no time to care for them, let alone have the heart to love and cherish my husband. A beautiful smile is like dew on the grass, and a promise is like willow catkins scattered by the wind. You are burdened by me, and I am worried about you. Thinking carefully about the joys of the past, they are now the source of our suffering. You and I, how have we come to this extreme? Rather than being fed together like common birds, how can we know that the proud Luan bird will look at itself in the mirror alone? Abandoned when it's cold...' Knowing this, the temple sent the remaining monk Diao Xin (調信) to manage the estate. After Diao Xin (調信) arrived at the estate, he fell in love with the daughter of Jin Xin Gong (金昕公), becoming deeply infatuated with her. He repeatedly went before the statue of Dabei Bodhisattva (大悲菩薩) at Luoshan (洛山), secretly praying to gain her favor. After several years, the woman was already betrothed to someone else. He then went before the hall, complaining that Dabei Bodhisattva (大悲菩薩) had not fulfilled his wish, weeping sadly until dusk. Emotionally exhausted, he fell asleep without realizing it. Suddenly, he dreamed that the Jin (金) maiden entered the door with a radiant face, smiling and saying, 'I recognized you, Superior One, at first sight, and my heart has been filled with love ever since, never forgetting you for a moment. Forced by my parents' orders, I had to marry another. Now I wish to be a friend buried in the same grave as you, so I have come to see you.' Diao Xin (調信) was overjoyed and returned to his hometown with her. They lived for an estimated forty years, had five children, and were so poor that they could barely afford coarse grains and wild vegetables. Thus, they became destitute and wandered around, begging for a living. After ten years of wandering, their clothes were tattered and barely covered their bodies. Once, while passing through Xie County Ridge (蟹縣嶺) in Mingzhou (溟州), their fifteen-year-old son suddenly died of starvation. He wept bitterly and buried his son by the roadside. Leading the remaining four family members, they arrived at Yuqu County (羽曲縣) (now Yu County (羽縣)), where they built a thatched hut by the roadside to live in. The couple were old and sick, too hungry to get up. Their ten-year-old daughter begged for food, but was bitten by a dog in the village and lay on the ground in pain. The parents wept sadly for her, tears streaming down their faces. The wife reluctantly wiped away her tears and said hastily, 'When I first met you, I was beautiful and young, with bright and fresh clothes. Even a little bit of delicious food, I would share with you, even a few feet of warmth, I would share with you. For fifty years, our love has been deep and unwavering, our affection intertwined. It can be said that we have a deep bond. But in recent years, my health has declined, my illnesses have worsened, and hunger and cold have become increasingly pressing. Even a bowl of porridge from a neighbor is denied to us, and the shame of a thousand doors weighs heavily like mountains. My children are cold and hungry, and I have no time to care for them, let alone have the heart to love and cherish my husband. A beautiful smile is like dew on the grass, and a promise is like willow catkins scattered by the wind. You are burdened by me, and I am worried about you. Thinking carefully about the joys of the past, they are now the source of our suffering. You and I, how have we come to this extreme? Rather than being fed together like common birds, how can we know that the proud Luan bird will look at itself in the mirror alone? Abandoned when it's cold...'

附。情所不堪。然而行止非人。離合有數。請從此辭。信聞之大喜。各分二兒將行。女曰。我向桑梓。君其南矣。方分手進途而形開。殘燈翳吐。夜色將闌。及旦鬢髮盡白。惘惘然殊無人世意。已厭勞生。如飫百年辛苦。貪染之心灑然冰釋。於是慚對聖容。懺滌無已。歸撥蟹峴所埋兒冢。乃石彌勒也。灌洗奉安於鄰寺。還京師免莊任。傾私財創凈土寺。勤修白業。后莫知所終。議曰。讀此傳。掩卷而追繹之。何必信師之夢為然。今皆知其人世之為樂。欣欣然役役然。特未覺爾。乃作詞誡之曰。

快適須臾意已閑　　暗從愁里老倉顏　不須更待黃梁熟　　方悟勞生一夢間　治身臧否先誠意　　鰥夢蛾眉賊夢藏　何似秋來清夜夢　　時時閤眼到清涼

魚山佛彰

古記云。萬魚寺者古之慈成山也。又阿耶斯山(當作摩耶斯。此云魚也)。傍有呵啰國。昔天卵下於海邊。作人御國。即首露王。當此時。境內有玉池。池有毒龍焉。萬魚山有五羅剎女。往來交通。故時降電雨。歷四年五穀不成。王咒禁不能。稽首請佛說法。然後羅剎女受五戒而無後害。故東海魚龍遂化為滿洞之石。各有鐘磬之聲(已上古記)又按。大定十二年庚子。即明宗十一年也。始創萬魚寺。棟樑寶林狀奏所稱山中奇異之跡。與北天竺

【現代漢語翻譯】現代漢語譯本：附錄。情感上無法承受。然而行為舉止不像人。離別聚合都有定數。請允許我從此告辭。信（Shin，人名）聽了非常高興，各自帶著兩個孩子準備出發。女兒說：『我回故鄉，你往南方去吧。』剛分手走上路，身影就消散了，殘燈昏暗閃爍，夜色將盡。到天亮時，鬢髮全都變白了，茫然若失，完全沒有身在人世的感覺，已經厭倦了辛勞的生活，好像吃飽了百年的辛苦。貪戀塵世的心一下子像冰一樣融化了。於是慚愧地面對佛像，不停地懺悔洗滌罪過。回去挖掘蟹峴（Gaehyeon，地名）埋葬孩子的墳墓，原來是石彌勒（Stone Maitreya，石雕彌勒佛像）。清洗乾淨后恭敬地安放在鄰近的寺廟裡。回到京城后辭去了莊園的職務，拿出自己的全部財產建立了凈土寺（Jeongto Temple，寺廟名），勤奮地修行各種善業。之後就不知道最終的結局了。評論說：讀完這篇傳記，合上書卷仔細思考。何必一定要相信信（Shin）的夢是真的呢？現在都知道人世間的快樂，是欣欣然忙忙碌碌的，只是還沒有覺悟罷了。於是作詞告誡說：『短暫的快樂過後，心意反而更加空虛，不知不覺在憂愁中衰老了容顏。不必等到黃粱美夢醒來，才明白辛勞一生只是一場夢。修身的好壞首先在於心誠，單身漢夢見美女，盜賊夢見寶藏。怎比得上秋夜清涼的夢境，時時閉上眼睛就能到達清涼的境界。』魚山佛彰（Eosan Bulchang，人名）古籍記載：萬魚寺（Manyeo Temple，寺廟名）是古代的慈成山（Jaseong Mountain，山名）。還有阿耶斯山（Ayes Mountain）（應當是摩耶斯（Mayas Mountain），意思是魚）。旁邊有呵啰國（Gara Kingdom）。過去天上下了一個卵在海邊，孵化成人治理國家，就是首露王（Suro King）。當時，境內有一個玉池（Jade Pond），池裡有毒龍。萬魚山（Manyeo Mountain）有五個羅剎女（Rakshasa women），往來交通，所以經常降下雷電和暴雨，持續了四年，五穀不豐收。國王用咒語禁止也沒有用，於是叩頭請求佛來說法，然後羅剎女接受了五戒，之後就沒有再作惡。所以東海的魚龍就變成了滿洞的石頭，各有鐘磬的聲音（以上是古籍記載）。又查閱，大定十二年庚子，也就是明宗（Myeongjong，國王名）十一年，開始建立萬魚寺（Manyeo Temple）。棟樑寶林（Baollim，人名）上奏所說的山中奇異的景象，與北天竺（North India）的...

【English Translation】 English version: Appendix. Emotionally unbearable. However, behavior is not human-like. Separation and reunion are predestined. Please allow me to take my leave from here. Shin (person's name) was overjoyed to hear this, and each prepared to depart with two children. The daughter said, 'I will return to my hometown, and you shall go south.' As soon as they parted ways and started on their journeys, their figures vanished, the flickering lamp dimly illuminated, and the night was coming to an end. By dawn, their hair had turned completely white, and they were lost and bewildered, feeling completely detached from the world, already weary of the toilsome life, as if they had tasted a century of hardship. The desire for worldly attachments melted away like ice. Thereupon, they faced the sacred image of the Buddha with shame, ceaselessly repenting and cleansing their sins. They returned to excavate the graves of their children buried in Gaehyeon (place name), which turned out to be stone Maitreya (stone statue of Maitreya Buddha). After washing it clean, they respectfully enshrined it in a neighboring temple. Returning to the capital, they resigned from their estate duties and used all their private wealth to establish Jeongto Temple (temple name), diligently cultivating various virtuous deeds. After that, their final fate remained unknown. It is commented: After reading this biography, closing the book and pondering it carefully, why must we believe that Shin's dream was true? Now everyone knows that the pleasures of the human world are bustling and busy, but they simply have not awakened to it. Therefore, a poem was composed to admonish them: 'After a moment of fleeting pleasure, the mind becomes even more empty, and unknowingly, one ages in sorrow.' 'There is no need to wait for the yellow millet dream to end before realizing that a lifetime of toil is just a dream.' 'The goodness or badness of self-cultivation lies first in sincerity; a bachelor dreams of a beautiful woman, a thief dreams of treasure.' 'How can it compare to the cool dreams of an autumn night, where one can reach a state of coolness simply by closing one's eyes?' Eosan Bulchang (person's name) Ancient records state: Manyeo Temple (temple name) is the ancient Jaseong Mountain (mountain name). There is also Ayes Mountain (should be Mayas Mountain, meaning fish). Next to it is the Gara Kingdom. In the past, a heavenly egg fell on the seashore, and a person hatched from it to rule the country, who was King Suro. At that time, there was a Jade Pond within the territory, and a poisonous dragon lived in the pond. On Manyeo Mountain, there were five Rakshasa women, who traveled back and forth, causing frequent lightning and rain, which lasted for four years, resulting in poor harvests. The king's incantations were ineffective, so he prostrated himself and requested the Buddha to preach the Dharma. Then the Rakshasa women accepted the five precepts, and there were no further evils. Therefore, the fish and dragons of the East Sea transformed into stones filling the cave, each with the sound of bells and chimes (the above is from ancient records). Furthermore, according to records, in the twelfth year of Daeding, Gyeongja, which was also the eleventh year of King Myeongjong, the construction of Manyeo Temple began. Baollim (person's name), the chief architect, reported the strange sights in the mountains, which are similar to those of North India...

訶羅國佛影事符同者有三。一。山之側近地梁州界玉池。亦毒龍所蟄是也。二。有時自江邊雲氣始出來到山頂。雲中有音樂之聲是也。三。影之西北有盤石。常貯水不絕云。是佛浣濯袈裟之地是也。已上皆寶林之說。今親來瞻禮。亦乃彰彰可敬信者有二。洞中之石凡三分之二皆有金玉之聲是一也。遠瞻即現。近瞻不見。或見覓等是一也。北天之文具錄於後。可函觀佛三昧經第七卷云。佛到耶干訶羅國。古仙山薝葍花林毒龍之側。青蓮花泉北羅剎穴中阿那斯山南。爾時彼穴有五羅剎。化作女龍。與毒龍通。龍復降雹。羅剎亂行。饑饉疾疫已。歷四年。王驚懼。禱祀神祇。於事無益。時有梵志。聰明多智。白言大王伽毗羅凈飯王子。今者成道號釋迦。文王聞是語。心大歡喜。向佛作禮曰。云何今日佛日已興。不到此國。爾時如來敕諸比丘。得六神通者。隨從佛后。受那干訶羅王弗婆浮提請。爾時世尊頂放光明。化作一萬諸天化佛。往至彼國。爾時龍王及羅剎女五體投地求佛受戒。佛即為說三歸五戒。龍王聞已長跪合掌。勸請世尊常住此間。佛若不在。我有噁心。無由得成阿耨菩提。時梵天王復來禮佛。請婆伽婆為未來世諸眾生。故莫獨偏為此一小龍。百千梵王皆作是請。時龍王出七寶臺。奉上如來。佛告龍王。不須此臺。

【現代漢語翻譯】現代漢語譯本：關於訶羅國（ancient country in India）佛影的符瑞，有三點：第一，在山邊的梁州（Liangzhou, ancient Chinese province）境內的玉池（Jade Pool），也是毒龍（poisonous dragon）蟄伏的地方。第二，有時從江邊升起雲氣，一直到山頂，雲中有音樂的聲音。第三，佛影的西北方有一塊盤石，經常儲水不斷，據說這是佛陀洗袈裟的地方。以上都是寶林（Baolin, name of a person or place）的說法。現在我親自前來瞻仰，確實有兩點是顯而易見且令人敬信的：洞中的石頭大約有三分之二都能發出金玉般的聲音，這是一個；遠看時佛影會顯現，近看時卻看不見，或者看見了又消失不見，這是另一個。北天（Northern Heaven）的文字詳細記錄在後面。《觀佛三昧經》（Sutra on the Visualization Samadhi of the Buddha）第七卷記載：佛陀到達耶干訶羅國（Yakan Harra country），在古仙山（ancient sacred mountain）的薝蔔花林（Champaka flower forest）、毒龍（poisonous dragon）旁邊，青蓮花泉（blue lotus spring）的北面，羅剎穴（Rakshasa cave）中的阿那斯山（Anathas Mountain）南面。當時，那個洞穴里有五個羅剎（Rakshasa, a type of demon），化作女龍，與毒龍交合。毒龍又降下冰雹，羅剎四處作亂，導致饑荒和疾病，持續了四年。國王驚恐萬分，祭祀神祇，卻毫無用處。當時有一位婆羅門（Brahmin），聰明而有智慧，稟告國王說：『伽毗羅（Kapilavastu）的凈飯王子（Prince Suddhodana）現在已經成道，號為釋迦（Shakya）。』國王聽到這話，心中非常歡喜，向佛作禮說：『為什麼今天佛日已經升起，卻還沒有到這個國家？』當時，如來（Tathagata, another name for the Buddha）敕令各位比丘（bhikkhu, Buddhist monk），凡是得到六神通（six supernormal powers）的人，都跟隨在佛陀身後，接受那干訶羅王（Naga Harra King）弗婆浮提（Purva-videha）的邀請。當時，世尊（Bhagavan, another name for the Buddha）從頭頂放出光明，化作一萬個諸天化佛（manifestation Buddhas of various heavens），前往那個國家。當時，龍王（Dragon King）和羅剎女（Rakshasi, female Rakshasa）五體投地，請求佛陀授戒。佛陀就為他們說了三歸五戒（Three Refuges and Five Precepts）。龍王聽后，長跪合掌，勸請世尊常住在這裡。『佛陀如果不在，我就會生起噁心，無法成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment）。』當時，梵天王（Brahma King）又來禮佛，請求婆伽婆（Bhagavan, another name for the Buddha）爲了未來世的眾生，不要只偏袒這一條小龍。成百上千的梵天王都這樣請求。當時，龍王拿出七寶臺（seven-jeweled platform），奉獻給如來。佛陀告訴龍王：『不需要這個臺。』

【English Translation】 English version: Regarding the auspicious signs of the Buddha's shadow in the country of Harra (ancient country in India), there are three: First, the Jade Pool (Jade Pool) near the mountain in the territory of Liangzhou (Liangzhou, ancient Chinese province), which is also where the poisonous dragon (poisonous dragon) dwells. Second, sometimes clouds rise from the riverside all the way to the mountaintop, and there is the sound of music in the clouds. Third, to the northwest of the Buddha's shadow is a flat rock that constantly holds water, said to be where the Buddha washed his robe. The above are all statements from Baolin (Baolin, name of a person or place). Now I have come to pay homage in person, and indeed there are two things that are obvious and worthy of reverence: about two-thirds of the stones in the cave can emit sounds like gold and jade, that's one; the Buddha's shadow appears when viewed from afar, but cannot be seen when viewed up close, or it appears and then disappears, that's another. The texts from the Northern Heaven (Northern Heaven) are recorded in detail later. The seventh volume of the Sutra on the Visualization Samadhi of the Buddha records: The Buddha arrived in the country of Yakan Harra (Yakan Harra country), next to the Champaka flower forest (Champaka flower forest) on the ancient sacred mountain (ancient sacred mountain), north of the blue lotus spring (blue lotus spring), and south of Anathas Mountain (Anathas Mountain) in the Rakshasa cave (Rakshasa cave). At that time, there were five Rakshasas (Rakshasa, a type of demon) in that cave, who transformed into female dragons and mated with the poisonous dragon. The poisonous dragon then sent down hail, and the Rakshasas ran rampant, causing famine and disease, which lasted for four years. The king was terrified and offered sacrifices to the gods, but to no avail. At that time, there was a Brahmin (Brahmin), intelligent and wise, who reported to the king: 'Prince Suddhodana (Prince Suddhodana) of Kapilavastu (Kapilavastu) has now attained enlightenment and is called Shakya (Shakya).' The king heard this and was overjoyed, and paid homage to the Buddha, saying: 'Why has the sun of the Buddha risen today, but has not yet come to this country?' At that time, the Tathagata (Tathagata, another name for the Buddha) ordered all the bhikkhus (bhikkhu, Buddhist monk) who had attained the six supernormal powers (six supernormal powers) to follow behind the Buddha and accept the invitation of King Naga Harra (Naga Harra King) of Purva-videha (Purva-videha). At that time, the Bhagavan (Bhagavan, another name for the Buddha) emitted light from the top of his head, transforming into ten thousand manifestation Buddhas of various heavens (manifestation Buddhas of various heavens), and went to that country. At that time, the Dragon King (Dragon King) and the Rakshasi (Rakshasi, female Rakshasa) prostrated themselves on the ground and requested the Buddha to give them precepts. The Buddha then spoke the Three Refuges and Five Precepts (Three Refuges and Five Precepts) for them. After hearing this, the Dragon King knelt with his palms together and invited the World-Honored One to stay here permanently. 'If the Buddha is not here, I will generate evil thoughts and will not be able to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' At that time, the Brahma King (Brahma King) also came to pay homage to the Buddha, requesting the Bhagavan (Bhagavan, another name for the Buddha) not to favor only this one small dragon, but for the sake of all sentient beings in the future. Hundreds and thousands of Brahma Kings made this request. At that time, the Dragon King brought out a seven-jeweled platform (seven-jeweled platform) and offered it to the Tathagata. The Buddha told the Dragon King: 'There is no need for this platform.'

汝今但以羅剎石窟持以施我。龍歡喜(云云)。爾時如來安慰龍王。我受汝請。坐汝窟中。經千五百歲。佛涌身入石。猶如明鏡。人見面像。諸龍皆現。佛在石內。映現於外。爾時諸龍合掌歡喜不出其地。常見佛日。爾時世尊結伽趺坐在石壁內。眾生見時。遠望即現。近則不現諸天供養佛影。影亦說法。又云。佛蹴嵓石之上。即便成金玉之聲。高僧傳云。惠遠聞天竺有佛影。昔為龍所留之影。在北天竺月支國那竭呵城南古仙人石室中(云云)。又法現。西域傳云。至那竭國界。那竭城南半由旬有石室。博山西南面佛留影。此中去十餘步觀之。如佛真形。光明炳著。轉遠轉微。諸國王遣工摹寫。莫能彷彿。國人傳云。賢劫千佛皆當於此留影。影之西百步許有佛在時剃髮剪爪之地(云云)。星函西域記第二捲雲。昔如來在世之時。此龍為牧牛之士。供王乳酪。進奏失宜。既獲譴嘖。心懷恚恨。以金錢買花供養。授記窣堵婆。愿為惡龍破國害王。特趣石壁投身而死。遂居此窟為大龍王。適起噁心。如來鑑此。變神通力而來至此。龍見佛毒心遂止。受不殺戒。因請如來常居此穴。常受我供。佛言。吾將寂滅為汝留影。汝若毒忿。常觀吾影。毒心當止。攝神獨入石室。遠望即現。近則不現。又令石上蹴為七寶(云云)。已上皆經

【現代漢語翻譯】現代漢語譯本現在你只需要將羅剎石窟施捨給我。龍王聽后非常歡喜。（此處省略一些內容）當時，如來安慰龍王說：『我接受你的邀請，將在此石窟中安坐一千五百年。』佛陀隨即顯現神力進入石窟，就像明鏡一般，人們可以從中看到自己的面容。所有的龍都能看到佛陀在石窟之內，光芒映照于外。當時，眾龍合掌歡喜，不願離開此地，希望能常見佛日。當時，世尊結跏趺坐在石壁之內，眾生遙望時能夠看見佛像顯現，但靠近時卻無法看見。諸天神前來供養佛影，佛影也同樣說法。還有記載說，佛陀曾用腳踢過石壁，石壁立刻發出金玉之聲。《高僧傳》中記載，慧遠聽說天竺有佛影，那是過去被龍所留下的影子，位於北天竺月支國那竭呵城南的古仙人石室中。（此處省略一些內容）還有法顯的《西域記》中記載，到達那竭國境內，在那竭城南半由旬的地方有一石室，位於博山的西南面，是佛陀留下的影子。從距離石室十餘步的地方觀看，佛影如同佛陀真身一般，光明閃耀。距離越遠，光芒越微弱。許多國王曾派遣工匠進行摹寫，但都無法描繪出佛影的萬分之一。當地人傳說，賢劫千佛都將在此留下影子。佛影的西邊大約一百步的地方，是佛陀在世時剃髮剪指甲的地方。（此處省略一些內容）星函的《西域記》第二卷中記載，過去如來在世的時候，這條龍曾是一個牧牛人，他向國王進獻乳酪，但因為進獻的方式不妥當而受到了責備，心中懷恨。於是他用金錢買花供養，並向窣堵婆發願，希望自己能成為一條惡龍，破壞國家，傷害國王。他特意跑到石壁前投身而死，於是就居住在這個石窟中，成爲了大龍王。佛陀覺察到他剛生起惡念，就運用神通來到這裡。龍見到佛陀后，毒害之心立刻停止，並接受了不殺戒。因此，他請求如來常住此穴，接受他的供養。佛陀說：『我將要寂滅，所以為你留下影子。你如果毒心發作，就常觀我的影子，毒心自然會停止。』於是佛陀攝神獨自進入石室，從遠處看能夠看見佛影顯現，但靠近時卻無法看見。佛陀還用腳踢石壁，使石壁變成了七寶。（此處省略一些內容）以上內容都出自佛經。

【English Translation】 English version Now, you only need to offer me the Rakshasa Stone Cave.' The dragon rejoiced (etc.). At that time, the Tathagata comforted the Dragon King, 'I accept your invitation and will sit in your cave for one thousand five hundred years.' The Buddha then entered the stone cave, appearing like a clear mirror, in which people could see their faces. All the dragons could see the Buddha inside the stone, with light shining outwards. At that time, all the dragons joined their palms in joy, unwilling to leave this place, hoping to see the Buddha's light forever. At that time, the World-Honored One sat in the lotus position inside the stone wall. When sentient beings looked from afar, they could see the Buddha's image appear, but when they approached, they could not see it. The gods came to offer to the Buddha's shadow, and the shadow also preached the Dharma. It is also recorded that the Buddha kicked the rock wall, and the rock wall immediately emitted the sound of gold and jade. The 'Biographies of Eminent Monks' records that Huiyuan heard that there was a Buddha's shadow in India, a shadow left by a dragon in the past, located in the ancient hermit's stone chamber south of Nagarahara in the Yuezhi Kingdom of North India (etc.). Also, Faxian's 'Record of the Western Regions' records that upon reaching the territory of Nagarahara, half a yojana south of Nagarahara city, there is a stone chamber on the southwest side of Mount Bo, where the Buddha left his shadow. When viewed from a distance of ten steps from the stone chamber, the Buddha's shadow appears like the true form of the Buddha, with bright light. The further away, the weaker the light. Many kings have sent craftsmen to copy it, but none can depict even a fraction of the Buddha's shadow. The locals say that all the thousand Buddhas of the Bhadrakalpa will leave their shadows here. About a hundred steps west of the Buddha's shadow is the place where the Buddha shaved his head and cut his nails when he was alive (etc.). The second volume of Xinghan's 'Record of the Western Regions' records that when the Tathagata was in the world, this dragon was a cowherd who offered milk and cheese to the king, but was blamed for improper presentation, and held resentment in his heart. So he bought flowers with gold coins to make offerings and vowed to the stupa, hoping to become an evil dragon, destroy the country, and harm the king. He specifically ran to the stone wall and threw himself to death, and then lived in this cave and became the Great Dragon King. The Buddha noticed that he had just had an evil thought, so he used his supernatural powers to come here. When the dragon saw the Buddha, his poisonous heart immediately stopped, and he accepted the precept of not killing. Therefore, he asked the Tathagata to stay in this cave and receive his offerings. The Buddha said, 'I am about to enter Nirvana, so I will leave a shadow for you. If your poisonous heart arises, always look at my shadow, and your poisonous heart will naturally stop.' Then the Buddha entered the stone chamber alone, and when viewed from a distance, the Buddha's shadow could be seen, but when approached, it could not be seen. The Buddha also kicked the stone wall, turning it into seven treasures (etc.). The above content is all from the Buddhist scriptures.

文大略如此。海東人名此山為阿那斯。當作摩那斯。此[番*(匕/匕)]為魚。蓋取彼北天事而稱之爾。

臺山五萬真身

按山中古傳。此山之署名真聖住處者。始自慈藏法師。初法師欲見中國五臺山文殊真身。以善德王代貞觀十年丙申(唐僧傳云十二年今從三國本史)入唐。初至中國太和池邊石文殊處。虔祈七日。忽夢大聖授四句偈。覺而記憶。然皆梵語。惘然不解。明旦忽有一僧。將緋羅金點袈裟一領。佛缽一具。佛頭骨一片到于師邊。問何以無聊。師答以夢所受四句偈。梵音不解為辭。僧譯之云。呵啰婆佐曩。是曰了知一切法。達[口((上/示)聿)]墮佉嘢。云自性無所有。曩伽呬伽曩。云如是解法性。達[口((上/示)聿)]盧舍那。云即見盧舍那。仍以所將袈裟等付而囑云。此是本師釋迦尊之道具也。汝善護持。又曰。汝本國艮方溟州界有五臺山。一萬文殊常住在彼。汝往見之。言已不現。遍尋靈蹟。將欲東還太和池龍現身請齋供養七日。乃告云。昔之傳偈老僧是真文殊也。亦有叮囑創寺立塔之事。具載別傳。師以貞觀十七年來到此山。欲睹真身三日。晦陰不果而還。覆住元寧寺。乃見文殊。云至葛蟠處。今凈嵓寺是(亦載別傳)後有頭陀信義。乃梵日之門人也。來尋藏師憩

【現代漢語翻譯】現代漢語譯本：文字大致就是這樣。海東人稱這座山為阿那斯（Anas），應當寫作摩那斯（Manas）。此處的『[番*(匕/匕)]』是魚的意思。大概是取自北方天界的事情來稱呼它的。

臺山五萬真身

根據山中流傳的古老說法，這座山被署名為真聖居住之處，始於慈藏法師。當初，法師想要見到中國五臺山的文殊真身，于善德王在位時期，貞觀十年丙申年（按照《唐僧傳》記載是十二年，現在依照《三國本史》的記載）進入唐朝。最初到達中國太和池邊的石文殊處，虔誠祈禱了七天。忽然夢見大聖傳授了四句偈語。醒來后還能記得，然而都是梵語，茫然不解。第二天早上，忽然有一位僧人，帶著一件緋紅色金點袈裟、一個佛缽、一片佛頭骨來到了法師身邊，問他為何悶悶不樂。法師回答說因為夢中所受的四句偈語是梵音，無法理解。僧人翻譯說：『呵啰婆佐曩（A-ra-ba-ja-na），』意思是『了知一切法』；『達[口((上/示)聿)]墮佉嘢（Dhyo-ta-khya-ye），』意思是『自性無所有』；『曩伽呬伽曩（Na-ga-hi-ga-na），』意思是『如是解法性』；『達[口((上/示)聿)]盧舍那（Dhyo-ta-lo-ka-na），』意思是『即見盧舍那』。然後將帶來的袈裟等物交給法師，囑咐說：『這是本師釋迦尊的道具，你要好好守護。』又說：『你的本國艮方溟州界有五臺山，一萬文殊常住在那裡，你前往拜見。』說完就不見了。法師四處尋找靈蹟，將要東歸時，太和池的龍現身，請求齋供七天，於是告訴法師說：『先前傳授偈語的老僧就是真文殊。』也有叮囑建立寺廟、建立佛塔的事情，詳細記載在別傳中。法師在貞觀十七年來到這座山，想要親眼見到真身三天，但因為天色昏暗沒有成功，於是返回，住在元寧寺。然後見到了文殊，說在葛蟠處，現在是凈嵓寺（也記載在別傳中）。後來有頭陀信義，是梵日的門人，來尋找慈藏法師的住所。

【English Translation】 English version: The text is roughly like this. People from Haedong call this mountain Anas, which should be written as Manas. The '[番*(匕/匕)]' here means fish. It probably takes its name from the affairs of the northern heavens.

Five Thousand True Bodies of Taishan

According to ancient legends circulating in the mountains, the designation of this mountain as the residence of true saints began with Dharma Master Jajang (慈藏法師). Initially, the Dharma Master wished to see the true body of Manjushri (文殊) on Mount Wutai (五臺山) in China. During the reign of Queen Seondeok (善德王), in the year Byeongsin (丙申) of the tenth year of Zhenguan (貞觀) (according to the 'Biography of Tang Monks,' it was the twelfth year, but now following the 'History of the Three Kingdoms'), he entered the Tang Dynasty. He first arrived at the Stone Manjushri at the edge of Taihe Pond (太和池) in China and prayed devoutly for seven days. Suddenly, he dreamed that the Great Sage (大聖) imparted four lines of verse. Upon awakening, he remembered them, but they were all in Sanskrit, leaving him bewildered. The next morning, a monk suddenly arrived, bringing a scarlet gold-dotted kasaya (袈裟), a Buddha's alms bowl (佛缽), and a fragment of the Buddha's skull (佛頭骨) to the Master's side, asking why he was so melancholy. The Master replied that it was because the four lines of verse he received in the dream were in Sanskrit and he could not understand them. The monk translated, saying: 'A-ra-ba-ja-na (呵啰婆佐曩),' meaning 'to know all dharmas'; 'Dhyo-ta-khya-ye (達[口((上/示)聿)]墮佉嘢),' meaning 'self-nature is without anything'; 'Na-ga-hi-ga-na (曩伽呬伽曩),' meaning 'thus understanding the nature of dharma'; 'Dhyo-ta-lo-ka-na (達[口((上/示)聿)]盧舍那),' meaning 'immediately seeing Vairocana (盧舍那).' Then, he handed over the kasaya and other items he had brought, instructing: 'These are the implements of the original teacher, Shakyamuni (釋迦尊). You must protect them well.' He also said: 'In your home country, in the direction of Gen (艮) in the territory of Myeongju (溟州), there is Mount Wutai, where ten thousand Manjushris constantly reside. You should go and see them.' After speaking, he disappeared. The Master searched everywhere for traces of the sacred, and as he was about to return east, the dragon of Taihe Pond appeared, requesting a vegetarian feast for seven days, and then told the Master: 'The old monk who imparted the verse earlier was the true Manjushri.' There were also instructions to build temples and erect pagodas, which are recorded in detail in separate biographies. The Master came to this mountain in the seventeenth year of Zhenguan, intending to see the true body for three days, but he was unsuccessful due to the darkness, so he returned and stayed at Wonnyeong Temple (元寧寺). Then he saw Manjushri, who said he was at Geopban (葛蟠), which is now Jingnyam Temple (凈嵓寺) (also recorded in a separate biography). Later, the ascetic Shinyi (信義), a disciple of Beomil (梵日), came to find Dharma Master Jajang's residence.

息之地。創庵而居。信義既卒。庵亦久廢。有水多寺長老。有緣重創而居。今月精寺是也。藏師之返新羅。凈神大王太子寶川孝明二昆弟(按國史。新羅無凈神寶川孝明三父子明文。然此記下文云。神龍元年開土立寺。則神龍乃聖德王即位四年乙巳也。王名興光。本名隆基。神文之第二子也。聖德之兄孝照名理恭。一作洪。亦神文之子。神文政明字日照則凈神恐政明神文之訛也。孝明乃孝照一作昭之訛也。記云孝明即位。而神龍年開土立寺云者。亦不細詳言之爾。神龍年立寺者乃聖德王也)到河西府(今溟州亦有河西郡是也。一作河曲縣。今蔚州非是也)世獻角干之家留一宿。翌日過大領。各嶺千徒到省烏坪。遊覽累日。忽一夕昆弟二人密約方外之志。不令人知。逃隱入五臺山(古記云。太和元年戊申八月初王隱山中。恐此文大誤。按孝照一作昭。以天授三年壬辰即立。時年十六。長安二年壬寅崩。壽二十六。聖德以是年即位。年二十二。若曰太和元年戊申。則先於孝照即位甲辰已過四十五歲。乃太宗文武王之世也。以此知此文為誤。故不取之)侍衛不知所歸。於是還國。二太子到山中。青蓮忽開地上。兄太子結庵而止住。是日寶川庵向東。北行六百餘步。北臺南麓亦有青蓮開處。弟太子孝明又結庵而止。各勤修業。

【現代漢語翻譯】現代漢語譯本：是止息紛擾之地。於是建造茅庵居住。等到信義圓滿，茅庵也荒廢了很久。有位水多寺的長老，因緣際會重新修繕並居住於此，就是現在的月精寺。藏師返回新羅，凈神大王（按國史記載，新羅沒有凈神、寶川、孝明這父子三人明確的記載。然而此記下文說，『神龍元年開土立寺』，那麼神龍年號是聖德王即位四年乙巳年。聖德王名興光，本名隆基，是神文王的第二個兒子。聖德王的哥哥孝照，名理恭，也寫作洪，也是神文王的兒子。神文政明，字日照，那麼凈神恐怕是政明或神文的訛誤。孝明是孝照的訛誤。記載說孝明即位，而在神龍年開土立寺，也是沒有詳細考證的說法。神龍年立寺的是聖德王）的太子寶川和孝明兩兄弟，到達河西府（現在溟州也有河西郡，也寫作河曲縣，不是現在的蔚州），在世獻角乾的家中留宿一晚。第二天經過大嶺，各嶺的千餘名隨從到達省烏坪，遊覽了多日。忽然有一天晚上，兄弟二人秘密約定出世修道的志向，不讓人知道，逃離隱居到五臺山（古書記載，『太和元年戊申八月初，王隱居山中』，恐怕這個記載有很大的錯誤。按照孝照，也寫作昭，在天授三年壬辰年即位，當時年齡十六歲。長安二年壬寅年去世，享年二十六歲。聖德王在這一年即位，年齡二十二歲。如果說是太和元年戊申年，那麼比孝照即位的甲辰年已經過去了四十五年，那是太宗文武王的時代了。由此可知這個記載是錯誤的，所以不採信）。侍衛不知道他們去了哪裡，於是返回國家。兩位太子到達山中，青蓮花忽然在地上開放。哥哥太子結茅庵居住於此，這天寶川庵朝向東方。向北行走六百多步，北臺南麓也有青蓮花開放的地方。弟弟太子孝明也結茅庵居住於此，各自勤奮修行。

【English Translation】 English version: It is a place to cease disturbances. So, they built a hermitage to live in. When the faith and righteousness were fulfilled, the hermitage was abandoned for a long time. There was an elder of Suda Temple, who, due to circumstances, rebuilt and resided there, which is now Woljeongsa Temple. The monk-teacher returned to Silla, and Prince Bocheon and Prince Hyomyeong, the two brothers of King Jeongsin (according to the national history, there is no clear record of King Jeongsin, Bocheon, and Hyomyeong as father and sons in Silla. However, the record below states, 'In the first year of Shenlong, the temple was established,' then the Shenlong era was the fourth year of King Seongdeok's reign, the year Eulsa. King Seongdeok's name was Heunggwang, originally named Longji, and he was the second son of King Sinmun. King Seongdeok's elder brother, Hyojang, named Ligong, also written as Hong, was also a son of King Sinmun. Sinmun Jeongmyeong, whose courtesy name was Iljo, then Jeongsin is probably a corruption of Jeongmyeong or Sinmun. Hyomyeong is a corruption of Hyojang. The record says Hyomyeong ascended the throne, and the statement that the temple was established in the Shenlong year is also not a detailed examination. The one who established the temple in the Shenlong year was King Seongdeok) arrived at Heseo Prefecture (now Myeongju also has Heseo County, also written as Hagok County, not the current Ulju), and stayed overnight at the house of Seheon Gaggan. The next day, they passed Daeryeong, and more than a thousand followers from each ridge arrived at Seongo Pyeong, and toured for many days. Suddenly, one night, the two brothers secretly agreed on their ambition to renounce the world, without letting anyone know, and fled to hide in Odaesan Mountain (ancient records say, 'In the eighth month of the year Musin in the first year of Taihe, the king hid in the mountains,' I am afraid this record is greatly mistaken. According to Hyojang, also written as Hyo, he ascended the throne in the year Imjin of Tian Shou, at the age of sixteen. He died in the year Imin of Chang'an, at the age of twenty-six. King Seongdeok ascended the throne in this year, at the age of twenty-two. If it is said that it was the year Musin in the first year of Taihe, then it has been forty-five years since the year Gapjin when Hyojang ascended the throne, which was the era of King Taejong Muyeol. From this, it is known that this record is wrong, so it is not adopted). The guards did not know where they had gone, so they returned to the country. The two princes arrived in the mountains, and blue lotuses suddenly bloomed on the ground. The elder prince built a hermitage and stayed there. On this day, the Bocheon Hermitage faced east. Walking more than six hundred steps north, there was also a place where blue lotuses bloomed on the southern slope of Bukdae Peak. The younger prince, Hyomyeong, also built a hermitage and stayed there, each diligently cultivating.

一日同上五峰瞻禮。次東臺滿月山。有一萬觀音真身。現在南臺麒麟山。八大菩薩為首一萬地藏。西臺長嶺山無量壽如來為首一萬大勢至。北臺象王山釋迦如來為首五百大阿羅漢。中臺風廬山亦名地盧山。毗盧遮那為首一萬文殊。如是五萬真身一一瞻禮。每日寅朝。文殊大聖到真如院今上院。變現三十六種形。或時現佛面形。或作寶珠形。或作佛眼形。或作佛手形。或作寶塔形。或萬佛頭形。或作萬燈形。或作金橋形。或作金鼓形。或作金鐘形。或作神通形。或作金樓形。或作金輪形。或作金剛柝形。或作金甕形。或作金鈿形。或五色光明形。或五色圓光形。或吉祥草形。或青蓮花形。或作金田形。或作銀田形。或作佛足形。或作雷電形。或來涌出形。或地神涌出形。或作金鳳形。或作金烏形。或馬產師子形。或雞產鳳形。或作青龍形。或作白象形。或作鵲鳥形。或牛產師子形。或作游豬形。或作青蛇形。二公每汲洞中水煎茶獻供。至夜各庵修道。凈神王之弟與王爭位。國人廢之。遣將軍四人到山迎之。先到孝明庵前呼萬歲。時有五色云七日垂覆。國人尋云而畢至。排列鹵簿。將邀兩太子而歸。寶川哭泣以辭。乃奉孝明歸即位。理國有年(記云在位二十餘年。蓋崩年壽二十六之訛也。在位但十年爾。又神文之弟爭位事

【現代漢語翻譯】現代漢語譯本：一日，他們一同登上五峰瞻仰禮拜。隨後去了東臺滿月山。那裡有一萬尊觀音真身。現在南臺在麒麟山，以八大菩薩為首的一萬地藏菩薩。臺長嶺山有以無量壽如來為首的一萬大勢至菩薩。北臺象王山有以釋迦如來為首的五百大阿羅漢。中臺風廬山，也叫地盧山，有以毗盧遮那佛（Vairocana，宇宙之根本佛）為首的一萬文殊菩薩。就這樣，他們一一瞻仰禮拜這五萬尊真身。每天寅時（凌晨三點到五點），文殊大聖會來到真如院（現在的上院），變現出三十六種形象。有時顯現佛面形，有時變成寶珠形，有時變成佛眼形，有時變成佛手形，有時變成寶塔形，有時變成萬佛頭形，有時變成萬燈形，有時變成金橋形，有時變成金鼓形，有時變成金鐘形，有時變成神通形，有時變成金樓形，有時變成金輪形，有時變成金剛杵形，有時變成金甕形，有時變成金鈿形，有時變成五色光明形，有時變成五色圓光形，有時變成吉祥草形，有時變成青蓮花形，有時變成金田形，有時變成銀田形，有時變成佛足形，有時變成雷電形，有時是涌出地面形，有時是地神涌出形，有時變成金鳳形，有時變成金烏形，有時是馬產獅子形，有時是雞產鳳凰形，有時變成青龍形，有時變成白象形，有時變成鵲鳥形，有時是牛產獅子形，有時變成游豬形，有時變成青蛇形。兩位公子每天汲取洞中的水來煎茶獻供。到了晚上，各自在庵中修道。凈神王的弟弟與凈神王爭奪王位，國人廢黜了凈神王的弟弟。派遣了四位將軍到山中迎接凈神王。先到孝明庵前高呼萬歲。當時有五色雲彩連續七天垂覆在孝明庵上。國人尋找雲彩最終全部到達。排列好儀仗隊，準備邀請兩位太子回去。寶川哭泣著推辭。於是擁立孝明回去即位，治理國家多年（記載說在位二十餘年，大概是崩年壽二十六歲的訛誤。實際上在位只有十年而已。還有神文的弟弟爭奪王位的事情）。

【English Translation】 English version: One day, they together ascended the Five Peaks to pay homage. Then they went to Manyue Mountain on the East Terrace. There are ten thousand true bodies of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) there. Now, on Qilin Mountain on the South Terrace, there are ten thousand Kṣitigarbha (Dizang, the Bodhisattva of the Great Vow) Bodhisattvas, led by the Eight Great Bodhisattvas. On Changling Mountain on the Terrace, there are ten thousand Mahāsthāmaprāpta (Dashizhi, the Bodhisattva of Great Power) Bodhisattvas, led by Amitābha (Wuliangshou, the Buddha of Infinite Life). On Xiangwang Mountain on the North Terrace, there are five hundred great Arhats (Luohan, enlightened disciples), led by Śākyamuni (Shijia, the historical Buddha). On Fenglu Mountain, also called Dilu Mountain, on the Central Terrace, there are ten thousand Mañjuśrī (Wenshu, the Bodhisattva of Wisdom) Bodhisattvas, led by Vairocana (Piluzhena, the cosmic Buddha). In this way, they paid homage to each of these fifty thousand true bodies. Every day at the Yin hour (3:00 AM to 5:00 AM), the great sage Mañjuśrī would come to the Zhenru Monastery (now the Upper Monastery) and manifest thirty-six kinds of forms. Sometimes he would appear as the face of a Buddha, sometimes as a precious pearl, sometimes as the eye of a Buddha, sometimes as the hand of a Buddha, sometimes as a pagoda, sometimes as ten thousand Buddha heads, sometimes as ten thousand lamps, sometimes as a golden bridge, sometimes as a golden drum, sometimes as a golden bell, sometimes as a supernatural form, sometimes as a golden pavilion, sometimes as a golden wheel, sometimes as a vajra pestle, sometimes as a golden urn, sometimes as a golden hairpin, sometimes as a five-colored light, sometimes as a five-colored halo, sometimes as auspicious grass, sometimes as a blue lotus flower, sometimes as a golden field, sometimes as a silver field, sometimes as the footprint of a Buddha, sometimes as lightning, sometimes as a form emerging from the ground, sometimes as a form of a earth deity emerging from the ground, sometimes as a golden phoenix, sometimes as a golden crow, sometimes as a horse giving birth to a lion, sometimes as a chicken giving birth to a phoenix, sometimes as a blue dragon, sometimes as a white elephant, sometimes as a magpie, sometimes as a cow giving birth to a lion, sometimes as a wandering pig, sometimes as a blue snake. Every day, the two princes drew water from the cave to brew tea for offerings. At night, they each practiced the Dharma in their respective monasteries. The younger brother of King Jingshen (Jingshen Wang) fought with the king for the throne, and the people deposed the younger brother. They sent four generals to the mountain to welcome the king. They first arrived at Xiaoming Monastery and shouted 'Long live the King!' At that time, five-colored clouds covered Xiaoming Monastery for seven days. The people followed the clouds and all arrived. They arranged the royal procession and prepared to invite the two crown princes to return. Baochuan wept and declined. So they enthroned Xiaoming, who returned to the throne and ruled the country for many years (the record says he reigned for more than twenty years, probably a mistake for his age at death being twenty-six. In reality, he only reigned for ten years. Also, there is the matter of the younger brother of Shenwen fighting for the throne).

。國史無文。未詳)以神龍元年(乃唐中宗復位之年聖德即位四年也)乙巳三月初四日始改創真如院。大王親率百寮到山。營構殿堂。並塑泥像文殊大聖安於堂中。以知識靈卞等五員長轉華嚴經。仍結為華嚴社。長年供費。每歲春秋。各給近山州縣倉租一百石凈油一石。以為恒規。自院西行六千步至牟尼岾。古伊峴外柴地十五結。栗枝六結。坐位二結。創置莊舍焉。寶川常汲服其靈洞之水。故晚年肉身飛空。到流沙江外蔚珍國掌天窟停止。誦隨求陀羅尼。日夕為課。窟神現身白雲。我為窟神已二千年。今日始聞隨求真詮。請受菩薩戒。既受已。翌日窟亦無形。寶川驚異。留二十日乃還五臺山神聖窟。又修真五十年。忉利天神三時聽法。凈居天眾烹茶供獻。四十聖騰空十尺。常時護衛。所持錫杖一日三時作聲。繞房三匝。用此為鐘磬。隨時修業。文殊或灌水寶川頂。為授成道記莂。川將圓寂之日。留記後來山中所行輔益邦家之事云。此山乃白頭山之大脈。各臺真身常住之地。青在東臺。北角下北臺南麓之末。宜置觀音房。安圓像觀音及青地畫一萬觀音像。福田五員晝讀八卷金經仁王般若千手咒。夜念觀音禮懺。稱名圓通社。赤任南臺。南面置地藏房。安圓像地藏及赤地畫八大菩薩為首一萬地藏像。福田五員晝讀地藏經金

剛般若。夜□察禮懺。稱金剛社。曰方西臺。南面置彌陀房。安圓像無量壽及白地畫無量壽如來為首一萬大勢至。福田五員晝讀八卷法華。夜念彌陀禮懺。稱水精社。黑地北臺。南面置羅漢堂。安圓像釋迦及黑地畫釋迦如來為首五百羅漢。福田五員晝讀佛報恩經涅槃經。夜念涅槃禮懺。稱白蓮社。黃處中臺。直□院中安泥像文殊不動。後壁安黃地畫毗盧遮那為首三十六化形。福田五員晝讀華嚴經六百般若。夜念文殊禮懺。稱華嚴社。寶川庵改創華藏寺。安圓像毗盧遮那三尊及大藏經。福田五員長門藏經。夜念華嚴神眾。每年設華嚴會一百日。稱名法輪社。以此華藏寺為五臺社之本寺。堅固護持。命凈行福田鎮長香火。則國王千秋。人民安泰。文虎和平。百穀豐穰矣。又加排下院文殊岬寺為社之都會。福田七員晝夜常行華嚴神眾禮懺。上件三十七員齋料衣費。以河西府道內八州之稅充為四事之資。代代君王不忘遵行幸矣。

溟州(古河西府也)五臺山寶叱徒太子傳記

新羅凈神太子寶叱徒。與弟孝明太子。到河西府世獻角幹家一宿。翌日逾大嶺。各領一千人到省烏坪。累日遊玩。太和元年八月五日。兄弟同隱入五臺山。徒中侍衛等推覓不得。並皆還國。兄太乾見中臺南下真如院𪤏下山末青蓮開。其地結草菴

【現代漢語翻譯】現代漢語譯本：剛般若（僧人名）。夜晚在□察禮懺，稱為金剛社，地點在方西臺。南面設定彌陀房，安置圓形的無量壽佛像，以及以白地繪製的無量壽如來為首的一萬大勢至菩薩像。福田（指僧人）五人，白天誦讀八卷《法華經》，夜晚唸誦彌陀並禮懺，稱為水精社，地點在黑地北臺。南面設定羅漢堂，安置圓形的釋迦牟尼佛像，以及以黑地繪製的釋迦如來為首的五百羅漢像。福田五人，白天誦讀《佛報恩經》、《涅槃經》，夜晚唸誦涅槃並禮懺，稱為白蓮社，地點在黃處中臺。直接在□院中安置泥塑的文殊菩薩和不動明王像，後壁安置以黃地繪製的毗盧遮那佛為首的三十六化形像。福田五人，白天誦讀《華嚴經》、《六百般若經》，夜晚唸誦文殊菩薩並禮懺，稱為華嚴社。寶川庵改建為華藏寺，安置圓形的毗盧遮那佛三尊像以及大藏經。福田五人長期管理藏經，夜晚唸誦華嚴神眾。每年設定華嚴法會一百天，稱為名法輪社。以這座華藏寺作為五臺社的根本寺院，堅固地護持。命令凈行福田鎮長主持香火，那麼國王就能千秋萬代，人民安居樂業，文虎（指文化和軍事）和平，百穀豐收。又加上安排下院文殊岬寺作為社的都會，福田七人晝夜不停地進行華嚴神眾禮懺。以上三十七人的齋飯費用和衣服費用，用河西府道內八州的稅收來充當四事（指飲食、衣服、臥具、醫藥）的資用，希望歷代君王不要忘記遵行。

溟州（古河西府）五臺山寶叱徒太子傳記

新羅凈神太子寶叱徒（新羅太子名），與弟弟孝明太子，到河西府世獻角干（官名）家住了一夜。第二天越過大嶺，各自帶領一千人到達省烏坪，連續多日遊玩。太和元年八月五日，兄弟一同隱入五臺山。隊伍中的侍衛等推尋尋找不到，都回國了。哥哥太乾看見中臺南面下方的真如院𪤏下山末青蓮開放，就在那裡結草菴。

【English Translation】 English version: Gang Banruo (name of a monk). At night, he performs repentance rituals at □cha, calling it the Vajra Society, located at Fangxi Terrace. To the south, a Maitreya Hall is set up, housing a round statue of Amitayus (Amitabha Buddha, meaning 'Infinite Life') and a white-ground painting of Amitayus Buddha, with one hundred thousand Mahasthamaprapta Bodhisattvas as the head. Five monks (called 'Fields of Merit') recite eight volumes of the Lotus Sutra during the day, and chant Amitabha and perform repentance rituals at night, calling it the Crystal Society, located at the Black Earth North Terrace. To the south, an Arhat Hall is set up, housing a round statue of Shakyamuni Buddha and a black-ground painting of Shakyamuni Buddha, with five hundred Arhats as the head. Five monks recite the Buddha's Gratitude Sutra and the Nirvana Sutra during the day, and chant Nirvana and perform repentance rituals at night, calling it the White Lotus Society, located at the Yellow Central Terrace. Directly in the □ courtyard, clay statues of Manjushri (Bodhisattva of Wisdom) and Acala (Immovable Wisdom King) are placed. On the back wall, a yellow-ground painting of Vairocana Buddha (Cosmic Buddha) with thirty-six manifestations as the head is placed. Five monks recite the Avatamsaka Sutra and the Six Hundred Prajna Sutras during the day, and chant Manjushri and perform repentance rituals at night, calling it the Avatamsaka Society. Baochuan Hermitage is rebuilt into Huazang Temple, housing round statues of the three forms of Vairocana Buddha and the Great Treasury Sutra. Five monks manage the sutras long-term, and chant the Avatamsaka divine assembly at night. An Avatamsaka assembly is held for one hundred days each year, calling it the Name Dharma Wheel Society. This Huazang Temple is the main temple of the Five Terrace Society, firmly maintained. The pure-conduct monk, the head of Futian Town, is ordered to manage the incense, so that the king will have a long reign, the people will live in peace, culture and military affairs will be peaceful, and all grains will be abundant. Furthermore, the lower courtyard, Manjushri Cape Temple, is arranged as the capital of the society. Seven monks constantly perform Avatamsaka divine assembly repentance rituals day and night. The expenses for meals and clothing for the above thirty-seven monks are covered by the taxes from the eight prefectures within the Hexi Prefecture, serving as resources for the four necessities (food, clothing, bedding, and medicine). It is hoped that successive kings will not forget to follow this.

The Biography of Prince Baochitu of Mount Wutai in Mingzhou (ancient Hexi Prefecture)

Prince Baochitu (name of a Silla prince) of Silla, along with his younger brother Prince Hyomyeong, stayed overnight at the home of Seheon Gaggan (official title) in Hexi Prefecture. The next day, they crossed the Great Ridge and each led a thousand people to Seoung O Pyeong, where they played for several days. On August 5th of the first year of Taihe, the brothers hid together in Mount Wutai. The guards in the group searched but could not find them, and all returned to their country. The elder brother, Tae-gan, saw a lotus flower blooming at the end of the mountain below the Jinyeo Courtyard𪤏 south of the Central Terrace, and built a thatched hut there.

而居。弟孝明見北臺南山末青蓮開。亦結草菴而居。兄弟二人禮念修行。五臺進敬禮拜。青在東臺滿月形山。觀音真身一萬常住。南臺麒麟山。八大菩薩為首。一萬地藏菩薩常住。白方西臺長嶺山。無量壽如來為首。一萬大勢至菩薩常住。黑掌北臺相王山。釋迦如來為首。五百大阿羅漢常住。黃處中臺風爐山。亦名地爐山。毗盧遮那為首。一萬文殊常住。真如院地。文殊大聖每日寅朝化現三十六形(三十六形見臺山五萬真身傳)。兩太子並禮拜。每日早朝汲於洞水。煎茶供養。一萬真身文殊。凈神太子弟副君在新羅。爭位誅滅。國人遣將軍四人到五臺山。孝明太子前呼萬歲。即是有五色云。自五臺至新羅。七日七夜浮光。國人尋光到五臺。欲陪兩太子還國。寶叱徒太子涕泣不歸。陪孝明太子歸國即位。在位二十餘年。神龍元年三月八日。始開真如院(云云)。寶叱徒太子常服於洞靈水。肉身登空。到流沙江。入蔚珍大國掌天窟修道。還至五臺神聖窟。五十年修道(云云)。五臺山是白頭山大根脈。各臺真身常住(云云)。

臺山月精寺五類聖眾

按寺中所傳古記云。慈藏法師初至五臺。欲睹真身。于山麓結茅而住。七日不見。而到妙梵山創凈巖寺。後有信孝居士者。或云幼童菩薩化身。家在公州。養母純

【現代漢語翻譯】現代漢語譯本：於是（他們）就在那裡居住下來。弟弟孝明看到北臺南山末端的青蓮開放，也結草菴居住。兄弟二人禮敬誦唸修行，到五臺山虔誠禮拜。青蓮在東臺滿月形山，觀音（Avalokiteśvara）真身一萬常住。南臺麒麟山，以八大菩薩為首，一萬地藏菩薩（Kṣitigarbha）常住。白色西方西臺長嶺山，以無量壽如來（Amitāyus）為首，一萬大勢至菩薩（Mahāsthāmaprāpta）常住。黑色北方北臺相王山，以釋迦如來（Śākyamuni）為首，五百大阿羅漢常住。黃色中央中臺風爐山，也名地爐山，以毗盧遮那佛（Vairocana）為首，一萬文殊菩薩（Mañjuśrī）常住。真如院這塊地方，文殊大聖每日寅時化現三十六形（三十六形見《臺山五萬真身傳》）。兩位太子一同禮拜，每日早晨從洞中汲水，煎茶供養一萬真身文殊。凈神太子弟弟副君在新羅，爲了爭奪王位而互相誅滅。國人派遣四位將軍到五臺山。孝明太子上前高呼萬歲，立刻就有五色云，從五臺山到新羅，七日七夜浮現光芒。國人循著光芒來到五臺山，想要陪同兩位太子回國。寶叱徒太子哭泣不肯回去，陪同孝明太子回國即位。在位二十餘年。神龍元年三月八日，開始開創真如院（云云）。寶叱徒太子常常服用洞靈水，肉身升空，到達流沙江，進入蔚珍大國掌天窟修道，之後回到五臺山神聖窟，在那裡修道五十年（云云）。五臺山是白頭山的大根脈，各臺都有真身常住（云云）。臺山月精寺五類聖眾按照寺中所傳的古老記載說，慈藏法師最初來到五臺山，想要親眼見到真身，於是在山腳下結茅屋居住，七天都沒有見到。於是到妙梵山建立了凈巖寺。後來有位信孝居士，有人說是幼童菩薩化身，家在公州，贍養母親，非常孝順。

【English Translation】 English version: And they resided there. The younger brother, Hyo-myeong, saw a blue lotus flower blooming at the end of the South Mountain of North Terrace (Bukdae), and also built a thatched hermitage to live in. The two brothers respectfully recited and practiced, and reverently prostrated themselves at the Five Terraces (Odaesan). The blue lotus is at the Full Moon Shaped Mountain of the East Terrace (Dongdae), where ten thousand true bodies of Avalokiteśvara (觀音) constantly reside. At the Qilin Mountain of the South Terrace (Namdae), headed by the Eight Great Bodhisattvas, ten thousand Kṣitigarbha Bodhisattvas (地藏菩薩) constantly reside. At the Long Ridge Mountain of the White West Terrace (Seodae), headed by Amitāyus Tathāgata (無量壽如來), ten thousand Mahāsthāmaprāpta Bodhisattvas (大勢至菩薩) constantly reside. At the Xiangwang Mountain of the Black North Terrace (Bukdae), headed by Śākyamuni Tathāgata (釋迦如來), five hundred great Arhats constantly reside. At the Furnace Mountain, also known as Earth Furnace Mountain, of the Yellow Central Terrace (Jungdae), headed by Vairocana (毗盧遮那), ten thousand Mañjuśrī Bodhisattvas (文殊菩薩) constantly reside. At the site of Jinyeo Hermitage, the Great Sage Mañjuśrī manifests in thirty-six forms every morning at the hour of Yin (as described in 'The Five Myriad True Bodies of Mount Tai'). The two princes prostrated themselves together, drawing water from the cave every morning to brew tea as offerings to the ten thousand true bodies of Mañjuśrī. The younger brother of Crown Prince Jeongsin, Deputy Ruler, was in Silla, where they were mutually exterminating each other in a struggle for the throne. The people of the country sent four generals to the Five Terraces Mountain. Crown Prince Hyo-myeong stepped forward and shouted 'Long live!', and immediately there were five-colored clouds stretching from the Five Terraces to Silla, with floating light for seven days and seven nights. The people of the country followed the light to the Five Terraces, wanting to accompany the two princes back to the country. Prince Bo-cheol-do wept and refused to return, accompanying Crown Prince Hyo-myeong back to the country to ascend the throne. He reigned for more than twenty years. On the eighth day of the third month of the first year of Shenlong, he began to establish Jinyeo Hermitage (and so on). Prince Bo-cheol-do constantly consumed the water of Dongnyeong, and his physical body ascended into the sky, reaching the Liusha River, entering the Great Country of Ulleung and practicing the Way in the Palm Heaven Cave, before returning to the Sacred Cave of the Five Terraces, where he practiced the Way for fifty years (and so on). The Five Terraces Mountain is the great root vein of Baekdu Mountain, and true bodies constantly reside on each terrace (and so on). The Five Categories of Holy Beings at Woljeongsa Temple on Mount Tai According to ancient records transmitted within the temple, when Preceptor Jajang first arrived at the Five Terraces, desiring to behold the true body, he built a thatched hut at the foot of the mountain and resided there, but did not see it for seven days. So he went to Myobeom Mountain and founded Jingnyeo Hermitage. Later, there was a lay devotee named Sin-hyo, some say he was a manifestation of a child Bodhisattva, whose home was in Gongju, who supported his mother with pure filial piety.

孝。母非肉不食。士求肉出行山野。路見五鶴射之。有一鶴落一羽而去。士執其羽遮眼而見。人人皆是畜生。故不得肉。而因割股肉進母。后乃出家。舍其家為寺。今為孝家院。士自慶州界至河率。見人多是人形。因有居住之志。路見老婦。問可住處。婦云。過西嶺有北向洞可居。言訖不現。士知觀音所教。因過省烏坪。入慈藏初結茅處而住。俄有五比丘到云。汝之持來袈裟一幅今何在。士茫然。比丘云。汝所執見人之羽是也。士乃出呈。比丘乃置羽于袈裟闕幅中相合。而非羽乃布也。士與五比丘別。後方知是五類聖眾化身也。此月精寺慈藏初結茅。次信孝居士來住。次梵日門人信義頭陀來。創庵而住。後有水多寺長老有緣來住。而漸成大寺。寺之五類聖眾九層石塔皆聖蹟也。相地者云。國內名山。此地最勝。佛法長興之處云云。

南月山(亦名甘山寺)

寺在京城東南二十許里。金堂主彌勒尊像火光後記云。開元七年己未二月十五日。重阿餐全忘誠。為亡考仁章一吉于亡妃觀肖里夫人。敬造甘山寺一所石彌勒一軀。兼及愷元伊餐第懇誠小舍玄度師。姊古巴里。前妻古老里。後妻阿好里。兼庶族及漠一吉餐一幢薩餐聰敏。亡舍妹首肹置等。同營茲善。亡妣肖里夫人。古人成之東海攸反邊散也(古人成之以

【現代漢語翻譯】現代漢語譯本：孝。有個人母親非肉不吃。這個人（士）爲了找肉，就到山野里去。在路上，他看見五隻鶴，就射它們。其中一隻鶴掉了一根羽毛就飛走了。這個人拿著那根羽毛遮住眼睛去看，發現所有的人都變成了畜生。因此他找不到肉。於是他割下自己大腿上的肉給母親吃。後來他就出家了。他把自己的家捨棄，改造成寺廟。現在叫做孝家院。這個人從慶州地界來到河率，看見那裡的人大多還是人形，於是就有了在那裡居住的想法。他在路上遇到一位老婦人，就問她哪裡可以居住。老婦人說：『過了西邊的山嶺，有個朝北的山洞可以居住。』說完就不見了。這個人知道是觀音菩薩在指點他，於是就過了省烏坪，進入慈藏法師最初結茅居住的地方住了下來。不久，來了五個比丘，問他說：『你帶來的袈裟的一角現在在哪裡？』這個人很茫然。比丘說：『你手裡拿著，認為那是人羽毛的東西就是。』這個人就拿出來給他們看。比丘就把那根『羽毛』放在袈裟缺失的一角，竟然完全吻合。而那根本不是羽毛，而是一塊布。這個人與五個比丘告別。後來才知道他們是五類聖眾的化身。這裡就是月精寺慈藏法師最初結茅的地方。之後是信孝居士來這裡居住。再後來是梵日法師的門人信義頭陀來這裡，建立庵棚居住。之後有水多寺的長老有緣來到這裡居住。於是逐漸成為一座大寺廟。寺廟裡的五類聖眾九層石塔都是聖蹟。相地的人說，國內的名山中，這裡是最殊勝的地方，是佛法長久興盛的地方。

南月山（也叫甘山寺）

寺廟在京城東南二十多里處。金堂里彌勒佛尊像的火光後記中記載：開元七年己未二月十五日，重阿餐全忘誠，爲了已故的父親仁章一吉和已故的妻子觀肖里夫人，恭敬地建造了甘山寺，並塑造了一尊石彌勒佛像。同時還有愷元伊餐第懇誠、小舍玄度師、姐姐古巴里、前妻古老里、後妻阿好里，以及庶族和漠一吉餐一幢薩餐聰敏，已故的妹妹首肹置等人，一同經營這件善事。已故的母親肖里夫人，古人成之東海攸反邊散也（古人成之以

【English Translation】 English version: Filial Piety. His mother would not eat anything but meat. A man (Shi) sought meat and went out into the mountains and fields. On the road, he saw five cranes and shot at them. One crane lost a feather and flew away. The man held the feather to his eyes and looked, and everyone was a beast. Therefore, he could not get meat. So he cut flesh from his own thigh and offered it to his mother. Later, he became a monk. He gave up his home and made it a temple. Now it is called Hyo Ga Won (Filial Piety Temple). The man came from the Gyeongju area to Haryul and saw that most of the people there were still in human form, so he had the idea of living there. On the road, he met an old woman and asked her where he could live. The old woman said, 'Beyond the western ridge, there is a north-facing cave where you can live.' After saying this, she disappeared. The man knew that it was Gwanseum Bosal (Avalokitesvara) guiding him, so he passed Seowoopyeong and entered the place where Jajang (a monk) first built a hut and lived. Soon, five Bhikkhus (monks) came and asked him, 'Where is the corner of the Kasaya (robe) you brought?' The man was bewildered. The Bhikkhus said, 'What you are holding, thinking it is a human feather, is it.' The man took it out and showed it to them. The Bhikkhus placed the 'feather' in the missing corner of the Kasaya, and it fit perfectly. And it was not a feather at all, but a piece of cloth. The man said goodbye to the five Bhikkhus. Later, he learned that they were the incarnations of the Five Kinds of Holy Beings. This is where Jajang (a monk) first built a hut at Woljeongsa Temple. Later, Geo Sa (layman) Sinhyeo came to live here. Later still, Sinee Duta (ascetic), a disciple of Beomil (a monk), came here and built a hermitage to live in. Later, Elder Yooyeon (a monk) of Suda Temple came to live here by chance. And gradually it became a large temple. The Five Kinds of Holy Beings Nine-Story Stone Pagoda in the temple are all sacred sites. Those who read the land say that among the famous mountains in the country, this place is the most outstanding, a place where Buddhism will prosper for a long time.

Namwolsan Mountain (also called Gamsansa Temple)

The temple is located about twenty li (Korean unit of distance) southeast of the capital. The postscript of the halo of the Maitreya statue in the Geumdang (main hall) says: On the fifteenth day of the second month of the year Gimiae (year) of the Kaiyuan (era) seventh year, Jung Achan Jeon Mangseong respectfully built Gamsansa Temple and sculpted a stone Maitreya statue for his deceased father, Injang Ilgil, and his deceased wife, Gwan Sori Buin. At the same time, there were also Gaewon Ichan Je Ken Seong, Soseo Hyeondo Sashi, sister Gubarri, former wife Goro Ri, later wife Ahori, as well as the commoners and Mak Ilgilchan Ilttong Satchan Chongmyeong, and the deceased younger sister, Syeol Heulchi, etc., who jointly managed this good deed. The deceased mother, Sori Buin, the ancients made it Donghae Yuban Byeonsan also (the ancients made it with

下文未詳其意但存古文而已下同)彌陀佛火光後記云。重阿餐金志全。曾以尚衣奉御。又執事侍郎年六十七。致仕閑居。奉為國主大王。伊餐愷元。亡考仁章一吉于。亡妃亡弟。小舍梁誠。沙門玄度。亡妻古路里。亡妹古巴里。又為妻阿好里等。舍甘山莊田建伽藍。仍造石彌陀一軀。奉為亡考仁章一吉于古人。成之東海攸反邊散也(按帝系金愷元乃太宗春秋之弟太子愷元角干也乃丈熙之所生也誠志全乃仁章一吉於之子東海攸反恐法敏葬東海也)。

天龍寺

東都南山之南。有一峰屹起。俗云高位山。山之陽有寺。俚云高寺。或雲天龍寺。討論三韓集云。雞林土內有客水二條。逆水一條。其逆水客水二源。不鎮天災。則致天龍覆沒之災。俗傳云逆水者州之南馬等烏村南流川是。又是水之源致大龍寺。中國來使樂鵬龜來見云。破此寺則國亡無日矣。又相傳云。昔有檀越。有二女曰天。

女龍女二親為二女創寺因名之。境地異常。助道之場。羅季殘破久矣。眾生寺大聖所乳崔殷諴之子承魯。魯生肅。肅生侍中齊顏。顏乃重修起廢。仍置釋迦萬日道場。受朝旨。兼有信書愿文留于寺。既卒。為護伽藍神。頗著靈異。其信書略曰。檀越內史侍郎同內史門下平章事柱國崔齊顏狀。東京高位山天龍寺殘破有年。弟

【現代漢語翻譯】現代漢語譯本：彌陀佛火光後記中記載：重阿餐金志全，曾任尚衣奉御，又擔任執事侍郎，六十七歲時辭官閑居。他爲了國主大王伊餐愷元（按帝系，金愷元乃太宗春秋之弟，太子愷元角干，乃丈熙所生），已故的父親仁章一吉于，已故的妃子和弟弟，小舍梁誠，沙門玄度，已故的妻子古路里，已故的妹妹古巴里，以及妻子阿好里等人，捐獻甘山莊田，建造伽藍（寺廟），並雕造了一尊石彌陀佛像，供奉給已故的父親仁章一吉于古人。佛像安放在東海攸反邊散也（按帝系，誠志全乃仁章一吉於之子，東海攸反，恐怕是法敏葬在東海）。

天龍寺

天龍寺位於東都南山之南，有一座山峰高聳而立，俗稱高位山。山南面有一座寺廟，當地人稱之為高寺，或稱天龍寺。《討論三韓集》中記載：雞林（新羅別稱）境內有兩條客水，一條逆水。如果這兩條逆水和客水的源頭沒有得到鎮壓，就會導致天災，或者發生天龍覆沒的災難。民間傳說逆水指的是州南馬等烏村南流的河流。這條河流的源頭導致了大龍寺的興建。中國來的使者樂鵬龜來此後說：『如果毀掉這座寺廟，國家滅亡的日子就不遠了。』又相傳，過去有一位施主，有兩個女兒，分別叫天女和龍女。她們的父母爲了兩個女兒建立了這座寺廟，因此得名。寺廟的境地非常特別，是修道的場所。新羅末年，寺廟殘破已久。眾生寺的大聖所乳崔殷諴的兒子承魯，承魯生肅，肅生侍中齊顏。齊顏於是重新修建了寺廟，並設定了釋迦萬日道場。他接受了朝廷的旨意，並留下了信書和愿文在寺廟中。他去世后，成爲了護衛伽藍的神，顯現了很多靈異。他的信書大致如下：檀越內史侍郎同內史門下平章事柱國崔齊顏稟告，東京高位山天龍寺殘破多年，弟弟……

【English Translation】 English version: The postscript of 'Amitabha Buddha's Fiery Light' records: Chong A Can Kim Ji-jeon, who once served as Shangyi Bonggeo (official title), and later as Jipsa Sirlang (official title), retired at the age of sixty-seven to live in leisure. He, for the sake of the King Yi Can Gae-won (according to the imperial genealogy, Kim Gae-won was the younger brother of King Taejong Chun-chu, Crown Prince Gae-won Gaggan, born to Janghui), his deceased father Injang Ilgil-eo, his deceased concubine and younger brother, Soseo Ryang-seong, the monk Hyeon-do, his deceased wife Guro-ri, his deceased younger sister Guba-ri, and his wife A-ho-ri, donated the Gam Mountain estate to build a Garan (temple), and sculpted a stone Amitabha Buddha statue to dedicate to his deceased father Injang Ilgil-eo Gugin. The Buddha statue was placed in Donghae Yu-ban Byeon-san-ya (according to the imperial genealogy, Seong Ji-jeon was the son of Injang Ilgil-eo, Donghae Yu-ban, presumably where Beopmin was buried in the East Sea).

Cheonryongsa Temple

Cheonryongsa Temple is located south of Namsan in Dongdu, where a peak rises prominently, commonly called Gowisan (High Position Mountain). On the south side of the mountain is a temple, locally called Go Temple, or Cheonryongsa Temple. 'Discussions on the Three Hans' records: Within Gyerim (another name for Silla), there are two guest waters and one reverse water. If the sources of these reverse and guest waters are not suppressed, they will lead to natural disasters or the calamity of Cheonryong's (Heavenly Dragon) destruction. Folk legend says that the reverse water refers to the river flowing south from the village of Ma-deung O in the south of the state. The source of this river led to the construction of Daeryongsa Temple. The envoy from China, Nak Peng-gwi, came and said: 'If this temple is destroyed, the day of the nation's demise will not be far off.' It is also said that in the past, there was a benefactor who had two daughters named Heavenly Woman and Dragon Woman. Their parents created this temple for their two daughters, hence the name. The temple grounds are extraordinary, a place for cultivating the Way. In the late Silla period, the temple was dilapidated for a long time. Seung-ro, the son of Choi Eun-heom, who was nursed by the Great Sage of Jungsaengsa Temple, Seung-ro begat Suk, and Suk begat the Sijung (official title) Jae-yan. Jae-yan then rebuilt the temple and established a Shakyamuni Ten Thousand Day Dharma Assembly. He received the royal decree and left a letter of faith and a vow at the temple. After his death, he became a guardian spirit of the Garan, manifesting many miracles. His letter of faith is roughly as follows: The benefactor, Naesirlang (official title) and Dong Naesirmunha Pyeongjangsa (official title) Juguk (official title) Choi Jae-yan reports, Cheonryongsa Temple on Gowisan in Donggyeong has been dilapidated for many years, my younger brother...

子特為聖壽天長民國安泰之愿。殿堂廊閣。房舍廚庫。已來興構畢。具石造泥塑佛聖數軀。開置釋迦萬日道場。既為國修營。官家差定主人亦可。然當遆換交代之時。道場僧眾不得安心。側觀入田稠足寺院。如公山地藏寺入田二百結。毗瑟山道仙寺入田二十結。西京之四面山寺各田二十結。例皆勿論有職無職。須擇戒備才高者。社中眾望。連次住持。焚修以為恒規。弟子聞風而悅。我此天龍寺亦于社眾之中。擇選才德雙高大德。兼為棟樑。差主人鎮長焚修。具錄文字。付在剛司。自當時主人為始。受留守官文通。示道場諸眾。各宜知悉。重熙九年六月日。具䘖如前署。按重熙乃契丹興宗年號。本朝靖宗七年庚辰歲也。

鍪藏寺彌陀殿

京城之東北二十許里。暗谷村之北有鍪藏寺。第三十八元聖大王之考大阿干孝讓追封明德大王之為叔父波珍餐追崇所創也。幽谷迥絕。類似削成。所寄冥奧。自生虛白。乃息心樂道之靈境也。寺之上方有彌陀古殿。乃昭成(一作聖)大王之妃桂花王后為大王先逝。中宮乃充充焉皇皇焉。哀慼之至。泣血棘心。思所以幽贊明休光啟玄福者。聞西方有大聖曰彌陀。至誠歸仰。則善救來迎。是真語者豈欺我哉。乃舍六衣之盛服。罄九府之貯財。召彼名匠。教造彌陀像一軀。並造神眾

【現代漢語翻譯】現代漢語譯本：弟子特意爲了聖上萬壽無疆、國家安定昌盛的心願，殿堂廊閣、房舍廚庫都已經興建完畢。備有石造泥塑的佛像和聖像若干尊，開設了釋迦萬日道場。既然是為國家修建，官府差遣指定的主持人也可以。然而在輪換交接的時候，道場的僧眾不能安心。我觀察到，有的寺院像公山地藏寺一樣，擁有入田二百結，毗瑟山道仙寺入田二十結，西京的四面山寺各有田二十結。按照慣例，不論有職無職，都必須選擇戒律精嚴、才華出衆的人，由社中眾人推舉，連續擔任住持，焚香修行，作為永久的規矩。弟子聽聞后非常高興。我天龍寺也在社眾之中，選擇才德兼備的大德，兼任棟樑，差遣主人和鎮長焚香修行，詳細記錄文字，交給剛司。從當時的主持人開始，接受留守官的公文通告，告知道場的所有人，都應該知曉。重熙九年六月日，詳細記錄如前署名。按：重熙是契丹興宗的年號，相當於本朝靖宗七年庚辰年。

鍪藏寺彌陀殿

京城東北二十多里，暗谷村的北面有鍪藏寺。這是第三十八代元聖大王的父親大阿干孝讓追封為明德大王的叔父波珍餐爲了追念先人而建立的。幽深的山谷，與世隔絕，彷彿刀削斧劈而成。這裡寄託著深奧的玄機，自然產生虛靜空明的境界，是靜心修道的好地方。寺廟的上方有彌陀古殿，是昭成（一作聖）大王的妃子桂花王后爲了悼念先逝的大王而建造的。王后內心充滿哀傷，悲痛至極，想要默默地贊助大王的功德，開啟玄妙的福報。她聽說西方有一位大聖名叫彌陀（Amitabha），如果至誠歸依仰仗，他就會慈悲救助，前來迎接。這句真誠的話難道會欺騙我嗎？於是她捨棄了華麗的服飾，用盡了府庫的錢財，召集了著名的工匠，建造了一尊彌陀佛像，並建造了諸神像。

【English Translation】 English version: Your disciple specially makes this wish for the longevity of the Emperor and the peace and prosperity of the nation. The halls, corridors, rooms, kitchens, and storehouses have already been constructed. Several stone and clay sculptures of Buddhas and saints have been prepared, and a Shakyamuni (釋迦, Shakyamuni) ten-thousand-day retreat has been established. Since it is built for the country, it is acceptable for the government to appoint a designated master. However, during the time of rotation and handover, the monks of the monastery cannot be at ease. I have observed that some monasteries, like Gongshan Dizang Temple (公山地藏寺, Gongshen Dizang Temple), possess 200 'jie' (結, a unit of land measurement) of land, Daoxian Temple (道仙寺, Daoxian Temple) on Mount Bishu has 20 'jie' of land, and the Simianshan Temple (四面山寺, Simianshan Temple) in Xijing each have 20 'jie' of land. According to custom, regardless of whether they hold office or not, one must select those who are strict in discipline and highly talented, recommended by the community, to continuously serve as abbot, burning incense and cultivating as a permanent rule. Your disciple is delighted to hear this. Our Tianlong Temple (天龍寺, Tianlong Temple) also selects virtuous and talented monks from the community to serve as pillars, dispatching a master and town head to burn incense and cultivate, recording the details in writing, and submitting them to the Gangsi (剛司, a government office). Starting from the current master, they should receive the official document from the Liushou official (留守官, a local official) and inform all in the monastery, so that everyone should be aware. June of the ninth year of Chongxi (重熙, Chongxi). Recorded in detail as above. Note: Chongxi is the reign title of Emperor Xingzong of the Khitan, equivalent to the year Gengchen of the seventh year of Emperor Jingzong of our dynasty.

Mouzang Temple (鍪藏寺, Mouzang Temple) Amitabha Hall

About twenty 'li' (里, a unit of distance) northeast of the capital city, north of Angu Village (暗谷村, Angu Village), is Mouzang Temple. This was founded by Bozhencan (波珍餐, Bozhencan), the uncle of King Mingde (明德大王, King Mingde), who was posthumously conferred upon Da Agan Xiaorang (大阿干孝讓, Da Agan Xiaorang), the father of the thirty-eighth Yuan Sheng Great King (元聖大王, Yuan Sheng Great King), to commemorate his ancestors. The secluded valley is isolated from the world, as if carved by knives and axes. It embodies profound mysteries, naturally producing a realm of emptiness and clarity, a good place to calm the mind and cultivate the Way. Above the temple is the ancient Amitabha Hall (彌陀殿, Amitabha Hall), built by Queen Guihua (桂花王后, Queen Guihua), the consort of King Zhaocheng (昭成大王, King Zhaocheng) (also written as Sheng (聖, Saint)), to mourn the deceased king. The queen's heart was filled with sorrow, extremely grieved, wanting to silently sponsor the king's merits and open up mysterious blessings. She heard that there was a great saint in the West named Amitabha (彌陀, Amitabha), and if one sincerely takes refuge and relies on him, he will mercifully save and come to welcome them. Would this sincere word deceive me? Therefore, she abandoned her gorgeous clothes, exhausted the wealth of the treasury, summoned famous craftsmen, and built an Amitabha Buddha statue, and also built statues of the gods.

以安之。先是寺有一老僧。忽夢真人坐于石塔東南岡上。向西為大眾說法。意謂此地必佛法所住也。心秘之而不向人說。嵓石巉崒。流澗邀迅。匠者不顧。咸謂不臧。及乎闢地。乃得平坦之地。可容堂宇。宛似神基。見者莫不愕然稱善。近古來殿則壞圮。而寺獨在。諺傳太宗統三已后。藏兵鍪于谷中。因名之。

伯嚴寺石塔舍利

開運三年丙午十月二十九日。康州界任道大監柱貼云。伯嚴禪寺坐草八縣(今草溪)。寺僧侃游上座年三十九。云寺之經始則不知。但古傳云。前代新羅時。北宅廳基舍置茲寺。中間久廢。去丙寅年中沙木谷陽孚和尚改造住持。丁丑遷化。乙酉年曦陽山競讓和尚來住十年。又乙未年卻返犧陽。時有神卓和尚。自南原白嵓藪來入當院。如法住持。又鹹雍元年十一月。當院住持得奧微定大師釋秀立。定院中常規十條。新豎五層石塔。真身佛舍利四十二粒安邀。以私財立寶。追年供養條。第一當寺護法敬僧嚴欣伯欣兩明神及近岳等三位前。立寶供養條(該傳嚴欣伯欣二人舍家為寺因名曰伯嚴仍為護法神)金堂藥師前。木缽月朔遆米條等。已下不錄。

靈鷲寺

寺中古記云。新羅真骨第二十一主神文王代。永淳二年癸未(本文云元年誤)宰相忠元公。萇山國(即東萊縣亦名萊

【現代漢語翻譯】現代漢語譯本：於是便在這裡安定下來。此前，寺里有一位老僧，忽然夢見一位真人在石塔東南邊的山岡上，面向西方為大眾說法。他認為這地方一定是佛法所住之處，心裡暗自記著，沒有向人說。這裡山石險峻，溪流湍急，工匠們都不願顧及，都說這裡不好。等到開闢這塊地方，才得到一塊平坦的土地，可以容納殿堂房屋，簡直像是神造的地基。看見的人沒有不驚訝稱讚的。近古以來，殿宇都已倒塌，只有寺廟還存在。民間傳說太宗統一三韓之後，把藏兵的頭盔藏在山谷中，因此得名。

伯嚴寺石塔舍利

開運三年丙午十月二十九日，康州界任道大監柱貼云：伯嚴禪寺坐落在草八縣（現在的草溪）。寺僧侃游上座，年齡三十九歲，說寺廟的開始建造則不清楚，但古老的傳說說，前代新羅時，北宅廳基捨棄了這裡建造寺廟。中間荒廢了很久。在丙寅年，中沙木谷的陽孚和尚改造並住持。丁丑年圓寂。乙酉年，曦陽山的競讓和尚來住持了十年。又在乙未年返回曦陽。當時有神卓和尚，從南原白嵓藪來到當院，如法住持。又在咸雍元年十一月，當院住持得奧微定大師釋秀立，制定院中常規十條，新豎立五層石塔，將真身佛舍利四十二粒安放其中。用自己的私財設立寶物，追念往年進行供養。第一條是在當寺護法敬僧嚴欣伯(Yan Xinbo)(該傳嚴欣伯(Yan Xinbo)欣(Xin)二人舍家為寺因名曰伯嚴(Boyan)仍為護法神)欣兩明神及近岳等三位前，設立寶物進行供養。金堂藥師佛前，木缽每月初一進獻米等。以下不再記錄。

靈鷲寺

寺中古老的記載說，新羅真骨第二十一代主神文王時代，永淳二年癸未年（本文說元年是錯誤的），宰相忠元公，萇山國(Changshan)(即東萊縣，也叫萊(Lai))

【English Translation】 English version: Thus, they settled down here. Prior to this, there was an old monk in the temple who suddenly dreamed of a true man sitting on the southeast ridge of the stone pagoda, facing west and preaching to the masses. He believed that this place must be where the Buddha's teachings resided, and he secretly remembered it without telling anyone. The mountains and rocks here were steep, and the streams were swift, so the craftsmen were unwilling to consider it, all saying that this place was not good. When this place was opened up, a flat piece of land was obtained, which could accommodate halls and houses, just like a foundation created by the gods. Those who saw it were all surprised and praised it. In recent times, the halls have collapsed, but only the temple still exists. Folk legends say that after Taejong unified the Three Han, he hid the helmets of the soldiers in the valley, hence the name.

Relics in the Stone Pagoda of Boyan Temple (Boyan Si)

On the 29th day of the tenth month of the Bingwu year of Kaiyun three (Kaiyun, a reign period) , Zhu Tieyun, the Daegam of Ren Dao in Kang Prefecture, said: Boyan Chan Temple (Boyan Chan Si) is located in Cao Eight Counties (now Caoxi). The senior monk Kan You, aged thirty-nine, said that he did not know when the temple was first built, but ancient legends say that in the previous Silla dynasty, the North Residence Hall abandoned this place to build the temple. It was abandoned for a long time in between. In the Bingyin year, the monk Yang Fu of Zhongsha Mugok renovated and presided over it. He passed away in the Dingchou year. In the Yiyou year, the monk Jing Rang of Xiyang Mountain came to preside over it for ten years. Then in the Yiwei year, he returned to Xiyang. At that time, there was the monk Shen Zhu, who came to the temple from Nanyuan Baiyan Sou and presided over it according to the Dharma. Also, in the eleventh month of the first year of Xianyong, the abbot of the temple, the Great Master De Ao Wei Ding Shi Xiuli, formulated ten rules for the temple, newly erected a five-story stone pagoda, and enshrined forty-two grains of true Buddha relics in it. He established treasures with his private wealth to commemorate the past years and make offerings. The first item is to make offerings before the three deities of the temple's Dharma protectors, the monks Yan Xinbo (Yan Xinbo) (it is said that Yan Xinbo (Yan Xinbo) and Xin (Xin) gave up their homes for the temple, hence the name Boyan (Boyan), and they are still Dharma protectors), the two bright deities, and the nearby mountains. Before the Bhaisajyaguru in the Golden Hall, offer rice in wooden bowls on the first day of each month, etc. The following is not recorded.

Lingjiu Temple (Lingjiu Si)

The ancient records of the temple say that in the era of King Sinmun, the twenty-first ruler of Silla Jingol, in the Guiwei year of Yongchun two (the text says the first year is wrong), the Prime Minister Chungwon Gong, Changshan State (Changshan) (that is, Dongnae County, also called Lai (Lai))

山國)溫井沐浴。還城次到屈井驛桐旨野駐歇。忽見一人放鷹而逐雉。雉飛過金岳。杳無軌跡。聞鈴尋之。到屈井縣官北井邊。鷹坐樹上。雉在井中。水渾血色。雉開西翅。抱二雛焉。鷹亦如相。惻隱而不敢攫也。公見之惻然有感。卜問此地云可立寺。歸京啟于王。移其縣於他所。創寺于其地。名靈鷲寺焉。

有德寺

新羅大夫角于崔有德。舍私第為寺。以有德名之。遠孫三韓功臣崔彥撝。掛安真影。仍有碑云。

五臺山文殊寺石塔記

庭畔石塔。蓋新羅人所立也。製作雖淳樸不巧。然甚有靈響。不可勝記。就中一事。聞之諸古老云昔。連谷縣人具舡㳂海而漁。忽見一塔隨逐舟楫。凡水族見其影者。皆逆散四走。以故漁人一無所得。不堪憤恚。尋影而至。蓋此塔也。於是共揮斤斫之而去。今此塔四隅皆缺者以此也。予驚歎無已。然怪其置塔稍東而不中。於是仰見一懸板云。比丘處玄曾住此院。輒移置庭心。則二十餘年間寂無靈應。及日者求基抵此。乃嘆曰。是中庭地。非安塔之所。胡不移東乎。於是眾僧乃悟。復移舊處。今所立者是也。余非好怪者。然見其佛之威神。其急於現跡利物如此。為佛子者詎可默而無言耶　時正豐元年丙子十月日白雲子記。

三國遺事卷第三大正藏第 4

【現代漢語翻譯】現代漢語譯本 (山國)的溫井沐浴后，返回都城，途中在屈井驛桐旨野駐紮休息。忽然看見一個人放鷹追逐野雞。野雞飛過金岳，消失得無影無蹤。循著鈴鐺的聲音尋找，到了屈井縣官北井邊。老鷹停在樹上，野雞卻在井中，水變得渾濁，帶著血色。野雞張開西邊的翅膀，懷抱著兩隻雛鳥。老鷹也好像有所感應，顯得惻隱，不敢捕捉它們。國王看見這一幕，內心深受觸動，占卜此地，結果顯示適合建立寺廟。回京后稟告國王，國王將縣城遷移到其他地方，在這塊地方建立寺廟，命名為靈鷲寺。有德寺新羅大夫角于崔有德，捐獻自己的住宅作為寺廟，用他的名字命名為有德寺。他的遠房後代三韓功臣崔彥撝，將他的畫像懸掛于寺中，並且立碑記載。五臺山文殊寺石塔記庭院旁邊的石塔，大概是新羅人所建造的。製作雖然樸素笨拙，但是非常靈驗，靈異事蹟數不勝數。其中有一件事，聽老人們說，過去連谷縣的人駕船出海捕魚，忽然看見一座塔跟隨在船邊。凡是水裡的生物看見塔的影子，都驚慌逃散。因此漁民一無所獲，非常憤怒。尋找塔影，發現就是這座塔。於是大家一起用斧頭砍它，然後離去。現在這座塔的四個角都有缺損，就是因為這個緣故。我對此感到非常驚歎。但是奇怪的是，當初放置塔的位置稍微偏東，沒有在正中央。於是抬頭看見一塊懸掛的木板上寫著：比丘處玄曾經住在這座寺院。於是擅自將塔移動到庭院中心，結果二十多年間沒有任何靈驗的跡象。等到請來相地的人勘察地基，相地的人感嘆說：這是庭院的中心位置，不是安放塔的地方，為什麼不移到東邊去呢？於是眾僧才醒悟，又將塔移回原來的地方，就是現在所看到的位置。我並非喜歡怪力亂神的人，但是看到佛的威神，如此急切地顯現神蹟來利益眾生，作為佛弟子，怎麼可以沉默不語呢？當時正豐元年丙子十月，白雲子記。

【English Translation】 English version After bathing in the hot springs of (Sanguo) Wenjing, they returned to the capital and stopped to rest at Tongji Field in Qujing Post Station. Suddenly, they saw a person releasing a hawk to chase a pheasant. The pheasant flew over Jin Yue and disappeared without a trace. Following the sound of the bell, they arrived at the north well of the magistrate of Qujing County. The hawk was perched on a tree, while the pheasant was in the well, the water murky and blood-tinged. The pheasant opened its west wing, embracing two chicks. The hawk also seemed to sense something, showing pity and not daring to seize them. Seeing this scene, the king was deeply moved and divined the location, which indicated it was suitable for building a temple. Upon returning to the capital, he reported to the king, who moved the county to another location and established a temple on this site, naming it Lingjiu Temple (Vulture Peak Temple). Youde Temple The Silla (ancient Korean kingdom) official, Gakyu Choi Youde, donated his private residence to be a temple, naming it Youde Temple after himself. His distant descendant, Choi Eonhwi, a meritorious subject of the Three Han (ancient Korean kingdoms), hung his portrait in the temple and erected a stele to record it. Record of the Stone Pagoda at Manjusri Temple on Mount Odae The stone pagoda beside the courtyard was probably built by the people of Silla. Although the craftsmanship is simple and unrefined, it is very efficacious, with countless miraculous events. Among them, one incident was heard from the elders: In the past, people from Yeongok County sailed out to sea to fish and suddenly saw a pagoda following their boat. All aquatic creatures that saw the pagoda's shadow scattered in fear. As a result, the fishermen caught nothing and were very angry. They followed the pagoda's shadow and discovered it was this pagoda. So they all chopped at it with axes and left. The reason why the four corners of this pagoda are now damaged is because of this. I am very amazed by this. However, what is strange is that the initial placement of the pagoda was slightly to the east, not in the center. Then, looking up, I saw a hanging board that read: The Bhikkhu Cheohyeon once resided in this temple. So I arbitrarily moved the pagoda to the center of the courtyard, but for more than twenty years, there were no signs of efficacy. When a geomancer was invited to survey the site, the geomancer exclaimed: This is the center of the courtyard, not a place to put a pagoda. Why not move it to the east? Then the monks realized and moved the pagoda back to its original location, which is where it stands now. I am not someone who likes strange and supernatural things, but seeing the Buddha's majestic power, so eager to manifest miracles to benefit sentient beings, how can a Buddhist disciple remain silent?

9 冊 No. 2039 三國遺事

三國遺事卷第四

義解第五

圓光西學

唐續高僧傳第十三卷載。新羅皇隆寺釋圓光。俗姓樸氏。本住三韓。卞韓辰韓馬韓。光即辰韓人也。家世海東。祖習綿遠。而神器恢廓。愛染篇章。校獵玄儒。討仇子史。文華騰翥于韓服。博贍猶愧於中原。遂割略親朋。發憤溟渤。年二十五。乘舶造于金陵。有陳之世。號稱文國。故得咨考先疑。詢猷了義。初聽莊嚴旻公弟子講素沾世典。謂理窮神。及聞釋宗。反同腐芥。虛尋名教。實懼生涯。乃上啟陳主。請歸道法。有敕許焉。既爰初落采。即稟具戒。遊歷講肆。具盡嘉謀。領牒微言。不謝光景。故得成實涅槃蕰括心府。三藏釋論遍所披尋。末又投吳之虎山。念定相沿。無忘覺觀。息心之眾。云結林泉。並以綜涉四含。功流八定。明善易擬。筒直難虧。深副夙心。遂有終焉之慮。于即頓絕人事。盤遊聖蹟。攝想青霄。緬謝終古。時有信士宅居山下。請光出講。固辭不許。苦事邀延。遂從其志。創通成論。末講般若。皆思解佼徹嘉。問飛移。兼䋴。以絢采。織綜詞義。聽者欣欣會其心府。從此因循舊章。開化成任。每法輪一動。輒傾注江湖。雖是異域通傳。而沐道頓除嫌郤。故名望橫流。播於嶺表。披榛負橐

而至者。相接如鱗。會隋后御宇。威加南國。歷窮其數。軍入楊都。遂被亂兵。將加刑戮。有大主將望見寺塔火燒。走赴救乏。了無火狀。但見光在塔前被縛將殺。既怪其異。即解而放之。斯臨危達感如此也。光學通吳越。便欲觀化周秦。開皇九年來游帝宇。值佛法初會。攝論肇興。奉佩文言。振績。微緒。又馳慧解。宣譽京皋。績業既成。道東須繼。本國遠聞。上啟頻請。有敕厚加勞問。放歸桑梓。光往還累紀。老幼相欣。新羅王金氏面申虔敬仰若聖人。光性在虛閑。情多泛愛。言常含笑。慍結不形。而箋表啟書。往還國命。並出自胸襟。一隅傾奉。皆委以治方。詢之道化。事異錦衣。請同觀國。乘機敷訓。垂範於今。年齒既高。乘輿入內。衣服藥食。並王手自營。不許佐助。用希專福。其感敬為此類也。將終之前。王親執慰囑累遺法。兼濟民斯為說。徴祥被于海曲。以彼建福五十八年少覺不悆。經於七日遺誡清切。端坐終於所住皇隆寺中。春秋九十有九。即唐貞觀四年也(宜云十四年)當終之時。寺東北虛中音樂滿空。異香充院。道俗悲慶。知其靈感。遂葬于郊外。國給羽儀。葬具同於王禮。後有俗人兒胎死者。彼土諺云。當於有福人墓埋之。種胤不絕。乃私瘞于墳側。當日震。此胎尸擲于塋外。由此不懷。敬者

【現代漢語翻譯】現代漢語譯本前來的人絡繹不絕，如同魚鱗般緊密相連。後來隋朝滅亡，他（光學）的威望傳到了南國新羅。等到他年紀大了，隋朝的軍隊攻入了楊都（隋朝的都城，今江蘇揚州），他被亂兵抓住，即將被處刑。有一位大將遠遠望見寺廟的塔著火了，急忙趕去救援，卻發現根本沒有火，只看見一道光在塔前，光學被捆綁著即將被殺。大將感到非常奇怪，就解開了他的繩索，釋放了他。這就是光學在危難之際顯現的感應。光學精通吳越地區的語言文化，想要遊歷周朝和秦朝的故地。開皇九年（589年）他來到隋朝的都城，正值佛法初興，攝論（佛教論書）開始興盛。他研習文言文，發揮自己的才能，又運用自己的智慧，在京城一帶贏得了聲譽。他的事業已經有所成就，需要有人繼承他在東方的事業。他的祖國新羅聽說了他的事蹟，多次上書請求他回國。隋朝皇帝下令厚加慰問，放他返回故鄉。光學往返兩國多年，受到家鄉老少的歡迎。新羅國王金氏親自表達了對光學虔誠的敬仰，視他為聖人。光學生性喜歡清靜閒適，富有愛心，說話總是面帶微笑，從不顯露怒色。他與新羅國王之間的書信往來，都出自他的胸懷。新羅國王將國家的一隅委託給他治理，向他請教治國之道。新羅國王對待光學不同於對待其他官員，邀請他一同觀看國家的情況，並趁機向他請教佛法，他的教誨一直流傳至今。他年事已高，國王用專車接他入宮，衣服、藥物、飲食，都由國王親自照料，不許別人幫忙，希望以此來增加自己的福報。他對光學的尊敬就是如此。臨終之前，國王親自前去慰問，囑託他留下遺法，兼濟百姓。他的靈異事蹟傳到了海邊。新羅建福五十八年（631年），光學稍微感到不適，過了七天，他留下清醒的遺囑，端坐著在所居住的皇隆寺中去世，享年九十九歲，即唐朝貞觀四年（應為貞觀十四年，640年）。臨終之時，寺廟東北方的天空中充滿了音樂，整個寺院都瀰漫著奇異的香味。僧人和俗人都感到悲傷和慶幸，知道這是光學的靈感顯現。於是將他安葬在郊外，新羅國王按照王室的禮儀為他提供葬具。後來，有一個俗人的孩子胎死腹中，當地的諺語說，應該將死胎埋在有福之人的墓旁，這樣才能保證子孫後代不會斷絕。於是有人偷偷地將死胎埋在了光學的墳墓旁邊。當天發生了地震，死胎被拋到了墳墓外面。從此以後，沒有人再敢這樣做，人們更加敬畏光學。

【English Translation】 English version Those who came were connected like scales. After the fall of the Sui Dynasty, his (Gwanghak's) prestige spread to the southern country of Silla. When he grew old, the Sui army entered Yangdu (the capital of the Sui Dynasty, present-day Yangzhou, Jiangsu), and he was captured by mutinous soldiers and was about to be executed. A general saw from afar that the temple pagoda was on fire and rushed to rescue it, but found that there was no fire at all. He only saw a light in front of the pagoda, and Gwanghak was tied up and about to be killed. The general felt very strange, so he untied his ropes and released him. This is how Gwanghak manifested his response in times of danger. Gwanghak was proficient in the language and culture of the Wu and Yue regions and wanted to travel to the former sites of the Zhou and Qin dynasties. In the ninth year of Kaihuang (589), he came to the capital of the Sui Dynasty, just as Buddhism was beginning to flourish and the She Lun (a Buddhist treatise) was beginning to prosper. He studied classical Chinese, developed his talents, and used his wisdom to earn a reputation in the capital area. His career had achieved some success, and someone was needed to inherit his work in the East. His homeland, Silla, heard of his deeds and repeatedly requested him to return home. The Sui emperor ordered that he be given generous condolences and allowed to return to his hometown. Gwanghak traveled back and forth between the two countries for many years and was welcomed by the old and young in his hometown. King Kim of Silla personally expressed his sincere admiration for Gwanghak, regarding him as a sage. Gwanghak was by nature fond of tranquility and leisure, and was full of love. He always spoke with a smile and never showed anger. The correspondence between him and the King of Silla all came from his heart. The King of Silla entrusted a corner of the country to him to govern and asked him for advice on how to govern the country. The King of Silla treated Gwanghak differently from other officials, inviting him to view the country's situation together and taking the opportunity to ask him about Buddhism. His teachings have been passed down to this day. As he grew older, the king used a special vehicle to take him into the palace, and the king personally took care of his clothes, medicine, and food, not allowing others to help, hoping to increase his own blessings. This is how respectful he was to Gwanghak. Before his death, the king personally went to comfort him, entrusting him to leave behind his teachings and benefit the people. His miraculous deeds spread to the seaside. In the fifty-eighth year of Jianfu (631) of Silla, Gwanghak felt slightly unwell. After seven days, he left clear instructions and passed away while sitting upright in the Hwangnyongsa Temple where he lived, at the age of ninety-nine, which was the fourth year of Zhenguan (should be the fourteenth year of Zhenguan, 640) of the Tang Dynasty. At the time of his death, the sky northeast of the temple was filled with music, and the entire temple was filled with a strange fragrance. Monks and laypeople alike felt sadness and joy, knowing that this was a manifestation of Gwanghak's spiritual power. So he was buried in the suburbs, and the King of Silla provided burial items according to royal etiquette. Later, a commoner's child died in the womb, and a local proverb said that the stillborn should be buried next to the grave of a blessed person in order to ensure that future generations would not be cut off. So someone secretly buried the stillborn next to Gwanghak's grave. An earthquake occurred that day, and the stillborn was thrown outside the grave. From then on, no one dared to do this again, and people became even more in awe of Gwanghak.

率崇仰焉。有弟子圓安。神忘機穎。性希歷覽。慕仰幽求。遂北趣九都。東觀不耐。又西燕魏。后展帝京。備通方俗。尋諸經論。跨轢大綱。洞清纖旨。晚歸心學。高軌光塵。初住京寺。以道素有聞。特進蕭瑀奏請住於藍田所造津樑寺。四事供給無替六時矣。安嘗敘光云。本國王染患。醫治不損。請光入宮。別省安置。夜別二時為說深法。受戒懺悔。王大信奉。一時初夜王見光首。金色晃然有象。日輪隨身而至。王后宮女同共觀之。由是重發勝心。克留疾所。不久遂差。光于辰韓馬韓之間。盛通正法。每歲再講。匠成後學。之資。並充營寺。余惟衣缽而已(載達函)。

又東京安逸戶長貞孝家在古本殊異傳載。圓光法師傳曰。法師俗姓薛氏。王京人也。初為僧學佛法。年三十歲思靜居修道。獨居三岐山。后四年有一比丘來。所居不遠。別作蘭若。居二年。為人強猛。好修咒述。法師夜獨坐誦經。忽有神聲呼其名。善哉善哉汝之修行。凡修者雖眾。如法者稀有。今見鄰有比丘。徑修咒術而無所得。喧聲惱他。靜念住處。礙我行路。每有去來。幾發噁心。法師為我語告。而使移遷。若久住者。恐我忽作罪業。明日法師往而告曰。吾于昨夜有聽神言。比丘可移別處。不然應有餘殃。比丘對曰。至行者為魔所眩。法師何

【現代漢語翻譯】現代漢語譯本：人們都非常崇敬他。他有個弟子名叫圓安（Yuán Ān）。他天資聰穎，不追逐名利，嚮往探求深奧的佛法。於是他北上前往九都（Jiūdū），又到東邊觀察不耐（Bù Nài），之後又到西邊的燕（Yān）和魏（Wèi），最後來到帝京（Dìjīng）。他廣泛瞭解各地的風俗人情，尋訪各種經書和論著，超越了前人的綱領，透徹地理解了精微的旨意。晚年他專注於心性之學，高尚的品行照亮世間。他最初住在京城的寺廟裡，因為他的道行素來聞名，特進蕭瑀（Xiāo Yǔ）上奏請求他住在藍田（Lántián）所建造的津樑寺（Jīnliáng Sì）。寺廟按時提供他生活所需，從不間斷。圓安（Yuán Ān）曾經敘述圓光（Yuán Guāng）的事蹟說，『本國王染上疾病，醫生治療沒有效果，於是請圓光（Yuán Guāng）入宮，在另一處宮殿安置。每天晚上分兩次為國王講解深奧的佛法，國王接受戒律並懺悔罪過。國王非常信奉圓光（Yuán Guāng）。有一次，在初夜時分，國王看見圓光（Yuán Guāng）的頭頂發出金色的光芒，光芒四射，如同太陽的光輪一樣照耀著他的身體。王后和宮女們都一同看到了這一景象。因此，國王更加堅定了虔誠的信仰，最終戰勝了疾病。圓光（Yuán Guāng）在辰韓（Chén Hán）和馬韓（Mǎ Hán）之間，大力弘揚正法。每年舉辦兩次講經活動，培養了許多後來的學人。他把所有的收入都用來充實寺廟的運營，自己只保留了衣缽而已。』（記載於達函（Dá Hán））。』又據東京（Dōngjīng）安逸（Ānyì）戶長貞孝（Zhēnxiào）家中古本《殊異傳》（Shūyì Zhuàn）記載，《圓光法師傳》（Yuán Guāng Fǎshī Zhuàn）中說：『法師俗姓薛（Xuē），是王京（Wángjīng）人。他最初出家為僧，學習佛法。三十歲時，他想找個安靜的地方修行，於是獨自居住在三岐山（Sānqí Shān）。四年後，有一位比丘（bǐqiū）來到附近，另外建造了一座蘭若（lánrě）。住了兩年後，這個人性格強悍，喜歡修習咒術。法師晚上獨自坐著誦經時，忽然聽到有神的聲音呼喚他的名字，說：『善哉！善哉！你的修行很好。修行的人雖然很多，但像你這樣如法修行的卻很少。現在看到鄰居有個比丘（bǐqiū），只知道修習咒術而一無所得，喧鬧的聲音打擾了他的清凈，妨礙了我行走。每次來來往往，幾乎都要生起惡念。你替我告訴他，讓他搬走。如果他長久住下去，恐怕我會一時衝動犯下罪業。』第二天，法師前去告訴那位比丘（bǐqiū）說：『我昨天晚上聽到神說，比丘（bǐqiū）你最好搬到別的地方去，不然恐怕會有災禍。』比丘（bǐqiū）回答說：『修行高深的人會被魔所迷惑，法師你為什麼會這樣說呢？』

【English Translation】 English version: People deeply revered him. He had a disciple named Yuan An (Yuán Ān, personal name). Gifted with intelligence and free from worldly desires, he yearned to seek profound Dharma. Thus, he journeyed north to Jiu Du (Jiūdū, Nine Capitals), then east to observe Bu Nai (Bù Nài, place name), and later west to Yan (Yān, state name) and Wei (Wèi, state name), eventually arriving at Di Jing (Dìjīng, Imperial Capital). He extensively learned about local customs and traditions, sought various sutras and treatises, surpassed the frameworks of his predecessors, and thoroughly understood subtle meanings. In his later years, he focused on the study of mind-nature, and his noble conduct illuminated the world. He initially resided in a temple in the capital. Because his virtuous practice was well-known, the Special Advance Xiao Yu (Xiāo Yǔ, personal name) petitioned for him to reside at Jinliang Temple (Jīnliáng Sì, Temple of the Ford Bridge) built by him in Lantian (Lántián, place name). The temple provided his necessities without fail at all times. Yuan An (Yuán Ān, personal name) once narrated the deeds of Yuan Guang (Yuán Guāng, personal name), saying, 'The king of our country contracted an illness that did not improve with medical treatment. Therefore, Yuan Guang (Yuán Guāng, personal name) was invited to the palace and accommodated in a separate palace. Every night, he explained profound Dharma to the king in two sessions. The king received precepts and repented of his sins. The king deeply revered Yuan Guang (Yuán Guāng, personal name). Once, in the early part of the night, the king saw golden light emanating from Yuan Guang's (Yuán Guāng, personal name) head, shining like a sun disc around his body. The queen and palace women all witnessed this scene together. As a result, the king further strengthened his faith and overcame his illness. Yuan Guang (Yuán Guāng, personal name) vigorously propagated the true Dharma between Chen Han (Chén Hán, ancient Korean state) and Ma Han (Mǎ Hán, ancient Korean state). He held lectures twice every year, nurturing many later scholars. He used all the income to support the operation of the temple, keeping only his robes and bowl for himself.' (Recorded in Da Han (Dá Hán, place name)).' Furthermore, according to the ancient version of 'Stories of the Extraordinary' (Shūyì Zhuàn, title of a book) in the household of Zhen Xiao (Zhēnxiào, personal name), the head of Anyi (Ānyì, place name) in Dongjing (Dōngjīng, Eastern Capital), the 'Biography of Dharma Master Yuan Guang' (Yuán Guāng Fǎshī Zhuàn, title of a book) states: 'The Dharma Master's secular surname was Xue (Xuē, surname), and he was a native of Wang Jing (Wángjīng, Capital City). He initially became a monk and studied the Buddha Dharma. At the age of thirty, he desired to find a quiet place to cultivate, so he lived alone on Sanqi Mountain (Sānqí Shān, Three Fork Mountain). Four years later, a Bhiksu (bǐqiū, Buddhist monk) came to live nearby, building another Aranya (lánrě, secluded dwelling). After living there for two years, this person was strong-willed and fond of practicing mantras. One night, as the Dharma Master sat alone reciting scriptures, he suddenly heard a divine voice calling his name, saying, 'Excellent! Excellent! Your practice is very good. Although there are many who practice, few practice like you according to the Dharma. Now I see that there is a Bhiksu (bǐqiū, Buddhist monk) next door who only knows how to practice mantras and gains nothing, and his noisy sounds disturb his tranquility and obstruct my path. Every time I come and go, I almost generate evil thoughts. Please tell him to move away for me. If he stays here for a long time, I am afraid that I will impulsively commit a sin.' The next day, the Dharma Master went and told the Bhiksu (bǐqiū, Buddhist monk), 'Last night I heard a god say that you should move to another place, otherwise you may encounter misfortune.' The Bhiksu (bǐqiū, Buddhist monk) replied, 'Those who are highly accomplished are deluded by demons. Why do you say such things, Dharma Master?'

憂狐鬼之言乎。其夜神又來曰。向我告事。比丘有何答乎。法師恐神瞋怒而對曰。終未了說。若強語者。何敢不聽。神曰。吾已具聞。法師何須補說。但可默然見我所為。遂辭而去。夜中有聲如雷震。明日視之。山頹填比丘所在蘭若。神亦來曰。師見如何。法師對曰。見甚驚懼。神曰。我歲幾於三千年。神術最壯。此是小事。何足為驚。但復將來之事。無所不知。天下之事。無所不達。今思法師唯居此處。雖有自利之行。而無利他之功。現在不揚高名。未來不取勝果。盍采佛法于中國。導群迷於東海。對曰。學道中國。是本所愿。海陸迥阻。不能自通而已。神祥誘歸中國所行之計。法師依其言歸中國。留十一年。博通三藏。兼學儒術。真平王二十二年庚申(三國史云。明年辛酉來)。師將理策東還。乃隨中國朝聘使還國。法師欲謝神。至前住三岐山寺。夜中神亦來呼其名曰。海陸途間。往還如何。對曰。蒙神鴻恩。平安到訖。神曰。吾亦授戒于神。仍結生生相濟之約。又請曰。神之真容可得見耶。神曰。法師若欲見我形。平旦可望東天之際。法師明日望之。有大臂貫云接于天際。其夜神亦來曰。法師見我臂耶。對曰。見已甚奇絕異。因此俗號臂長山。神曰。雖有此身。不免無常之害。故吾無月日捨身其嶺。法師來送長

逝之魂。待約曰往看。有一老狐黑如枈。但吸吸無息。俄然而死。法師始自中國來。本朝君臣敬重為師。常講大乘經典。此時高麗百濟常侵邊鄙。王甚患之。欲請兵于隋(宜作唐)請法師作乞兵表。皇帝見以三十萬兵親征高麗。自此知法師旁通儒術也。享年八十四入寂。葬明活城西。又三國史列傳云。賢士貴山者沙梁部人也。與同里帚項為友。二人相謂曰。我等期與士君子游。而不先正心持身。則恐不免於招辱。盍問道于賢者之側乎。時聞圓光法師入隋回。寓止嘉瑟岬(或作加西。又嘉棲。皆方言也。岬俗云古尸。故或云古尸寺。言岬寺也。今雲門寺東九千步許有加西峴。或云嘉瑟峴。峴之北洞有寺基是也)二人詣門進告昌。俗士顓蒙無所知識。愿賜一言以為終身之誡。光曰。佛教有菩薩戒其別有十。若等為人臣子。恐不能堪。今有世俗五戒。一曰。事君以忠。二曰。事親以孝。三曰。交友有信。四曰。臨戰無退。五曰。殺生有擇。若行之無忽。貴山等曰。他則既受命矣。所謂殺生有擇特未曉也。光曰。六齋曰春夏月不殺。是擇時也。不殺使畜。謂馬牛雞犬。不殺細物。謂肉不足一臠。是擇物也。此亦唯其所用。不求多殺。此是世俗之善戒也。貴山等曰。自今以後。奉以周旋。不敢失墜。后二人從軍事。皆有奇功於國

【現代漢語翻譯】現代漢語譯本：逝去的靈魂。相約前往探望。見到一隻老狐貍，黑得像木炭一樣。只是微弱地呼吸，不久就死了。這位法師最初從中國來，本朝的君臣都非常敬重他，尊他為老師。他經常講解大乘經典。當時，高麗和百濟經常侵犯邊境，國王非常憂慮。想向隋朝（宜改為唐朝）請求援兵，請法師撰寫乞兵表。皇帝看了之後，親自率領三十萬大軍征討高麗。從此，人們才知道法師也精通儒家學問。法師享年八十四歲圓寂，安葬在明活城西邊。《三國史記·列傳》中記載：賢士貴山是沙梁部人。與同鄉帚項是朋友。兩人互相說道：『我們期望與士君子交往，如果不先端正自己的心，修養自己的品德，恐怕難免會招致羞辱。何不到賢者那裡請教呢？』當時聽說圓光法師從隋朝回來，住在嘉瑟岬（或作加西，又作嘉棲，都是方言。岬，俗稱古尸，所以也叫古尸寺，意思是岬寺。現在雲門寺東邊九千步左右的地方有加西峴，或稱嘉瑟峴，峴的北洞有寺廟遺址）。兩人來到門前，稟告說：『我們是平庸無知的俗人，希望您能賜予一句教誨，作為終身的告誡。』圓光法師說：『佛教有菩薩戒，其中有十條。你們作為臣子和兒子，恐怕難以做到。現在有世俗五戒：一是，侍奉君主要忠誠；二是，侍奉父母要孝順；三是，與朋友交往要有信用；四是，面臨戰鬥不能退縮；五是，殺生要有選擇。如果能認真奉行，不要疏忽。』貴山等人說：『其他的我們已經領受了，只是所謂殺生有選擇，還不明白。』圓光法師說：『在六齋日和春夏月份不殺生，這是選擇時節。不殺使役的牲畜，比如馬、牛、雞、狗，不殺細小的生物，比如肉不夠一塊，這是選擇對象。這也只是根據需要，不追求多殺。這是世俗的善戒。』貴山等人說：『從今以後，我們將謹遵奉行，不敢有所懈怠。』後來，兩人從軍，都為國家立下了奇功。專有名詞解釋：隋(宜作唐)：應該為唐朝嘉瑟岬(或作加西。又嘉棲。皆方言也。岬俗云古尸。故或云古尸寺。言岬寺也。今雲門寺東九千步許有加西峴。或云嘉瑟峴。峴之北洞有寺基是也)：地名，也寫作加西或嘉棲，都是方言。岬，俗稱古尸，所以也叫古尸寺，意思是岬寺。現在雲門寺東邊九千步左右的地方有加西峴，或稱嘉瑟峴，峴的北洞有寺廟遺址

【English Translation】 English version: A departed soul. They made an appointment to visit. There was an old fox, as black as charcoal. It was barely breathing and soon died. The Dharma Master originally came from China. The rulers and ministers of this dynasty deeply respected him as their teacher. He often lectured on the Mahayana sutras. At that time, Goguryeo (Koryo) and Baekje (Paekche) frequently invaded the borders, and the king was very worried. He wanted to request troops from the Sui Dynasty (should be Tang Dynasty), and asked the Dharma Master to write a memorial requesting aid. Upon seeing it, the emperor personally led an army of 300,000 to conquer Goguryeo. From this, people knew that the Dharma Master was also proficient in Confucianism. He passed away at the age of eighty-four and was buried west of Myeonghwal Fortress. The 'Biographies' section of the 'History of the Three Kingdoms' records: The virtuous man Gwisil was from Saryang Village. He was friends with Juhang from the same village. The two said to each other, 'We aspire to associate with virtuous gentlemen, but if we do not first rectify our hearts and cultivate our character, we fear we will inevitably invite disgrace. Why not seek guidance from a wise person?' At that time, they heard that Dharma Master Wongwang had returned from the Sui Dynasty and was residing at Gaseul Cape (also written as Gaseo or Gaseo, all local dialects. 'Cape' is commonly called 'Old Corpse,' so it is also called 'Old Corpse Temple,' meaning Cape Temple. Today, about 9,000 steps east of Unmun Temple is Gaseo Ridge, also called Gaseul Ridge. There is a temple site in the north cave of the ridge). The two went to the gate and announced, 'We are ignorant laymen with no knowledge. We hope you can grant us a word of advice to serve as a lifelong admonition.' Dharma Master Wongwang said, 'Buddhism has the Bodhisattva precepts, which include ten specific ones. As subjects and sons, you may find it difficult to uphold them. Now, there are five secular precepts: First, serve your ruler with loyalty; second, serve your parents with filial piety; third, be trustworthy in your friendships; fourth, do not retreat in battle; fifth, be selective in killing. If you practice these diligently, do not neglect them.' Gwisil and the others said, 'We have already received the other precepts, but we do not understand what is meant by being selective in killing.' Dharma Master Wongwang said, 'Not killing on the six fast days and during the spring and summer months is selecting the time. Not killing domestic animals such as horses, cattle, chickens, and dogs, and not killing small creatures, such as a piece of meat that is not even a morsel, is selecting the object. This is also only according to need, not seeking to kill more. These are the good secular precepts.' Gwisil and the others said, 'From now on, we will respectfully uphold them and dare not neglect them.' Later, the two joined the military and made extraordinary contributions to the country. Explanation of proper nouns: Sui (宜作唐): Should be Tang Dynasty 嘉瑟岬(或作加西。又嘉棲。皆方言也。岬俗云古尸。故或云古尸寺。言岬寺也。今雲門寺東九千步許有加西峴。或云嘉瑟峴。峴之北洞有寺基是也): Place name, also written as Gaseo or Gaseo, all local dialects. 'Cape' is commonly called 'Old Corpse,' so it is also called 'Old Corpse Temple,' meaning Cape Temple. Today, about 9,000 steps east of Unmun Temple is Gaseo Ridge, also called Gaseul Ridge. There is a temple site in the north cave of the ridge.

家。又建福三十年癸酉(即真平王即位三十五年也)秋。隋使王世儀至。于皇龍寺設百座道場。請諸高德說經。光最居上首。議曰。原宗興法已來津樑始置。而未遑堂粵。故宜以歸戒滅懺之法開曉愚迷。故光于所住嘉棲岬。置占察寶以為恒規。時有檀越尼納田于占察寶。今東平郡之田一百結是也。古籍猶存。光性好虛靜。言常含笑。形無慍色。年臘既邁。乘輿入內。當時群彥。德義攸屬。無敢出其右者。文藻之贍。一隅所傾。年八十餘。卒于貞觀間。浮圖在三岐山金谷寺(今安康之西南洞也。亦明活之西也)唐傳云。告寂皇隆寺。未詳其地。疑皇龍之訛也。如芬皇作王芬寺之例也。據如上唐鄉二傳之文。但姓氏之樸薛。出家之東西。如二人焉。不敢詳定。故兩存之。然彼諸傳記。皆無鵲岬璃目與雲門之事。而鄉人金陟明謬以街巷之說潤文作光師傳。濫記雲門開山祖寶壤師之事蹟。合為一傳。后撰海東僧傳者。承誤而錄之。故時人多惑之。因辨於此。不加減一字。載二傳之文詳矣。陳隋之世。海東人鮮有航海問道者。設有。猶未大振。及光之後。繼踵西學者憧憧焉。光乃啟途矣。贊曰。

航海初穿漢地云　　幾人來往挹清芬　昔年軌跡青山在　　金谷嘉西事可聞

寶壤梨木

釋寶壤傳。不載鄉井氏族

【現代漢語翻譯】現代漢語譯本：又在建福三十年癸酉年（即真平王即位第三十五年），隋朝使者王世儀來到。在皇龍寺設立百座道場，邀請各位高僧大德講解佛經。光法師位居首座。商議說：『自從開創宗派弘揚佛法以來，才開始設定渡河的橋樑，但還沒有來得及建造殿堂。』所以應該用歸戒滅罪懺悔之法來開導愚昧迷惑之人。因此，光法師在他居住的嘉棲岬，設定占察寶作為永久的規矩。當時有施主尼姑將田地捐獻給占察寶，就是現在東平郡的一百結田地。古籍仍然存在。光法師天性喜歡虛靜，說話常常帶著笑容，臉上沒有慍怒的表情。年齡和僧臘都已增長，乘坐車進入宮內。當時眾多的賢才，都歸屬於他的德行和道義，沒有人敢超過他。文采的豐富，傾倒一方。八十多歲時，在貞觀年間去世。浮屠（舍利塔）在三岐山金谷寺（就是現在安康的西南洞，也是明活的西邊）。唐朝的傳記說，在皇隆寺圓寂，但不知道具體地點。懷疑是皇龍寺的訛誤，就像芬皇寺被寫作王芬寺的例子一樣。根據上面唐鄉的兩篇傳記的文字，只是姓氏的樸薛，出家的東西不同，好像是兩個人。不敢詳細確定，所以兩篇都保留下來。然而那些傳記，都沒有鵲岬、梨木和雲門的事情。而鄉人金陟明錯誤地用街巷的說法來潤色文字，寫作光師傳，胡亂地記載了雲門開山祖師寶壤師的事蹟，合併爲一篇傳記。後來撰寫《海東僧傳》的人，承襲錯誤而記錄下來，所以當時很多人被迷惑。因此在這裡辨明。不增減一個字，詳細地記載了兩篇傳記的文字。陳朝隋朝的時代，海東人很少有航海問道的人。即使有，也還沒有大興盛。等到光法師之後，接連不斷地西行求法的人絡繹不絕。光法師是開啟道路的人啊！讚頌說：『航海最初穿過漢地的雲彩，有多少人來來往往，吸取清凈的芬芳。昔日的軌跡青山還在，金谷嘉棲的事情可以聽到。』寶壤梨木《釋寶壤傳》沒有記載他的家鄉和姓氏。

【English Translation】 English version: Furthermore, in the 30th year of Jianfu, Guiyou year (corresponding to the 35th year of King Jinpyeong's reign), the Sui envoy Wang Shiyi arrived. A hundred-seat Dharma assembly was established at Hwangnyongsa Temple, inviting eminent monks to expound the scriptures. The Venerable Gwang was seated at the head. It was discussed: 'Since the establishment of the sect and the propagation of the Dharma, the ferry bridge has just been set up, but there has been no time to build halls.' Therefore, the Dharma of returning to precepts, extinguishing sins, and repentance should be used to enlighten the ignorant and deluded. Thus, the Venerable Gwang established the Zhancha Treasure at his residence, Gaseop Cape, as a permanent rule. At that time, a donor nun donated land to the Zhancha Treasure, which is now one hundred gyeol of land in Dongpyeong County. Ancient records still exist. The Venerable Gwang was naturally fond of emptiness and tranquility, his words always containing a smile, and his face without any sign of anger. As his age and monastic seniority increased, he entered the palace by carriage. At that time, many talents belonged to his virtue and righteousness, and no one dared to surpass him. His literary talent was abundant, captivating one side. He passed away in the Zhenguan period at the age of eighty-odd. The stupa (reliquary pagoda) is located at Geumgoksa Temple on Samgisan Mountain (which is now the southwest cave of Angang, also west of Myeonghwal). The Tang records say that he passed away at Hwangnyongsa Temple, but the exact location is unknown. It is suspected to be a corruption of Hwangnyongsa Temple, just like Bunhwangsa Temple being written as Wangbunsa Temple. According to the texts of the two biographies from Tanghyang above, only the surnames Bak and Seol, and the east-west of ordination are different, as if they were two people. I dare not determine it in detail, so both are preserved. However, those biographies do not mention the matters of Jakgap, Imok, and Unmun. However, the villager Kim Cheok-myeong mistakenly embellished the text with street and alley stories, writing the Biography of Master Gwang, recklessly recording the deeds of Master Bo-yang, the founder of Unmun, and merging them into one biography. Later, the author of 'Haedong Seungjeon' ('Biographies of Eminent Monks of Korea') inherited the error and recorded it, so many people were confused at that time. Therefore, it is clarified here. Without adding or subtracting a word, the texts of the two biographies are recorded in detail. During the Chen and Sui dynasties, few people from Haedong sailed to ask about the Dharma. Even if there were, it had not yet flourished greatly. After the Venerable Gwang, those who continued to go west to seek the Dharma came in droves. The Venerable Gwang was the one who opened the way! The eulogy says: 'Sailing across the sea, first piercing the clouds of Han land, how many people come and go, imbibing the pure fragrance. The traces of the past are still on the green mountains, and the affairs of Geumgok and Gaseo can be heard.' Bo-yang and Imok The biography of the Venerable Bo-yang does not record his hometown or clan.

。謹按清道郡司籍載。天福八年癸酉(太祖即位第二十六年也)正月日。清道郡界里審使順英大乃末水文等柱貼公文。雲門山禪院長生南阿尼岾。東嘉西峴(云云)。同藪三剛典主人寶壤和尚。院主玄會長老。貞座玄兩上座。直歲信元禪師(右公文清道郡都田帳傳準)又開運三年丙辰。雲門山禪院長生標塔公文一道。長生十一阿尼岾。嘉西峴。畝峴。西北買峴(一作面知村)。北豬。足門等。又庚寅年。晉陽府貼五道按察使。各道禪教寺院始創年月形止。審檢成籍時。差使員東京掌書記李僐審檢記載。王豐六年辛巳(大金年號。本朝毅宗即位十六年也)九月。郡中古籍裨補記準清道郡前副戶長禦侮副尉李則楨戶在右人訊息及諺傳記載。致仕上戶長金亮辛。致仕戶長旻育。戶長同正尹應前其人珍奇等與時上戶長用成等言語。時太守李思老戶長亮辛年八十九。余輩皆七十已上。用成年六十已上(云云次不準)羅代已來。當郡寺院。鵲岬已下中小寺院。三韓亂亡間。大鵲岬。小鵲岬。所寶岬。天門岬。嘉西岬等五岬皆亡壞。五岬柱合在大鵲岬。祖師知識(上文云寶壤)大國傳法來。還次西海中。龍邀入宮中。唸經施金羅袈裟一領。兼施一子璃目。為侍奉而追之。囑曰於時三國擾動。未有歸依佛法之君主。若與吾子歸本國鵲岬

【現代漢語翻譯】現代漢語譯本：謹遵照清道郡司的戶籍記載。天福八年癸酉（即太祖即位第二十六年）正月某日，清道郡界里審使順英、大乃末、水文等張貼公文。雲門山禪院長生南阿尼岾，東嘉西峴（此處省略部分內容）。同藪三剛典主人寶壤和尚，院主玄會長老，貞座玄兩上座，直歲信元禪師（右公文依據清道郡都田帳傳抄）。又有開運三年丙辰，雲門山禪院長生標塔公文一道。長生十一阿尼岾，嘉西峴，畝峴，西北買峴（一作面知村），北豬，足門等。又有庚寅年，晉陽府張貼五道按察使的公文，內容是關於各道禪教寺院的始創年月和形制，審檢成籍時，差遣使員東京掌書記李僐審檢記載。王豐六年辛巳（大金年號，本朝毅宗即位十六年）九月，郡中古籍裨補記依據清道郡前副戶長禦侮副尉李則楨戶的訊息以及諺語記載。致仕上戶長金亮辛，致仕戶長旻育，戶長同正尹應前及其人珍奇等與當時的上戶長用成等人說，當時太守李思老戶長亮辛年八十九，其餘人等都七十以上，用成年六十以上（此處省略部分內容）。羅代以來，當郡的寺院，鵲岬以下的各種中小寺院，在三韓亂亡期間，大鵲岬、小鵲岬、所寶岬、天門岬、嘉西岬等五岬都亡壞了。五岬合併在大鵲岬。祖師知識（上文提到的寶壤）從大國傳法而來，返回途中經過西海，被龍邀請入宮中。唸經並施捨了金羅袈裟一件，還施捨了一個兒子璃目，讓他侍奉並追隨。囑咐說：『此時三國擾動，還沒有歸依佛法的君主。如果和我的兒子回到本國鵲岬』

【English Translation】 English version: According to the registry records of the Qingdao County Office. On a certain day in the first month of the Guiyou year of Tianfu eight (the 26th year of Emperor Taizu's reign), Shunying, Danaimo, Shuiwen, and others, the boundary inspectors of Qingdao County, posted an official document. The Chan Monastery of Unmun Mountain, Changsheng, is located at Naman A-ni Cliff, east of Jiaxi Ridge (some content omitted here). Bao Rang, the master of the Dongsou Sangang Canon, the abbot Xuanhui Elder, the Zhenzuo Xuanliang Senior Monks, and the Zhizui Chan Master Xinyuan (the right official document is copied from the Qingdao County Dutian Account). Also, in the Bingchen year of Kaiyun three, there was an official document about the Changsheng Pagoda of the Chan Monastery of Unmun Mountain. Changsheng is located at Eleven A-ni Cliff, Jiaxi Ridge, Mu Ridge, Northwest Mai Ridge (also known as Mianzhi Village), North Pig, Zumen, etc. Also, in the Gengyin year, the Jinyang Prefecture posted a document from the Five-Route Investigating Commissioner, concerning the founding years and forms of the Chan and Teaching monasteries in each route. When reviewing the registered records, the dispatched official, Li Shan, the secretary of Tokyo, reviewed and recorded them. In September of the Xinsi year of Wangfeng six (the reign title of the Great Jin Dynasty, the 16th year of Emperor Yizong's reign in this dynasty), the supplementary records of the ancient books of the county, based on the news and proverbs recorded by Li Zezhen, the former deputy head of Qingdao County and the deputy commandant of Yuyi. The retired senior household head Jin Liangxin, the retired household head Minyu, the household head Tongzheng Yin Yingqian, and his man Zhenqi, etc., said to the then senior household head Yongcheng and others, at that time, the prefect Li Silao, the household head Liangxin was eighty-nine years old, and the rest were all over seventy, and Yongcheng was over sixty (some content omitted here). Since the Luo Dynasty, the temples in this county, the various small and medium-sized temples below Que Cliff, during the turmoil and destruction of the Three Hans, the Great Que Cliff, the Small Que Cliff, the Suobao Cliff, the Tianmen Cliff, and the Jiaxi Cliff, etc., all five cliffs were destroyed. The five cliffs were merged into the Great Que Cliff. The ancestral master and knowledgeable person (Bao Rang mentioned above) came from a great country to transmit the Dharma, and on his way back, he passed through the West Sea and was invited into the palace by a dragon. He recited scriptures and donated a golden silk kasaya, and also donated a son, Limu, to serve and follow him. He instructed: 'At this time, the Three Kingdoms are in turmoil, and there is no monarch who has taken refuge in the Buddha Dharma. If you return to Que Cliff in your country with my son'

。創寺而居。可以避賊。抑亦不數年內。必有護法賢君。出定三國矣。言訖。相別而來。還及至茲洞。忽有老僧。自稱圓光。抱吊樻而出。授之而沒(按圓光以陳末入中國。開皇間東還。住嘉西岬。而沒于皇隆。計至清泰之初。無慮三百年矣。今悲嘆諸岬皆廢。而喜見壤來而將興。故告之爾)於是壤師將興廢寺而登北嶺望之。庭有五層黃塔。下來尋之則無跡。再陟望之。有群鵲啄地。乃思海龍鵲岬之言尋掘之。果有遺磚無數。聚而蘊崇之。塔成而無遺磚。知是前代伽藍墟也。畢。創寺而住焉。因名鵲岬寺。未幾太祖統一三國。聞師至此創院而居。乃合五岬田束五百結納寺。以清泰四年丁酉。賜額曰云門禪寺。以奉袈裟之靈蔭。璃目常在寺側小潭。陰騭法化。忽一年元旱。田蔬焦槁。壤敕璃目行雨。一境告足。天帝將誅不識璃目告急於師。師藏於床下。俄有天使到庭。請出璃目。師指庭前梨木。乃震之而上天。梨木萎摧。龍撫之即蘇(一雲師咒之而生)其木近年倒地。有人作楗椎。安置善法堂及食堂。其椎柄有銘。初師入唐回。先止於推火之奉聖寺。適太祖東征至清道境。山賊嘯聚于犬城(有山岑臨水峭立。今俗惡其名。改云犬城)驕傲不格。太祖至於山下。問師以易制之述。師答曰。夫犬之為物。司夜而不司晝。守前

【現代漢語翻譯】現代漢語譯本：於是壤師開始建立寺廟並居住。這樣做可以躲避盜賊，或者不出幾年，必定會有護法賢君出現，平定三國。說完這些話，他們就告別離開了。壤師回到這個洞穴，忽然有一位老僧，自稱圓光（按：圓光在陳朝末年進入中國，開皇年間東返回國，住在嘉西岬，于皇隆年間去世。算到清泰初年，已經有三百年了。現在他悲嘆各個岬都荒廢了，但很高興看到壤師來到這裡並將興盛，所以告訴了他這些），抱著吊樻出來，交給壤師后就圓寂了。於是壤師打算興建這座廢棄的寺廟，登上北嶺眺望，看到庭院裡有一座五層高的黃色寶塔。他下山去尋找，卻沒有找到任何軌跡。再次登上山嶺眺望，看到一群喜鵲在啄地。於是他想起了海龍鵲岬的預言，開始挖掘，果然挖出了無數的遺磚。他把這些磚聚集起來，堆積增高。寶塔建成后，沒有剩餘的磚，才知道這裡是前代伽藍的遺址。完畢。壤師便在這裡建立寺廟並居住。因此命名為鵲岬寺。不久，太祖統一了三國。聽說壤師在這裡建立寺院居住，於是將五個岬的田地合併，共五百結，捐納給寺廟。在清泰四年丁酉年，賜予寺廟匾額，名為雲門禪寺，以供奉袈裟的靈蔭。璃目（龍名）常常在寺廟旁邊的小潭裡，暗中幫助寺廟弘揚佛法。忽然有一年發生大旱，田地裡的蔬菜都枯焦了。壤師命令璃目降雨，整個地區都得到了充足的雨水。天帝將要誅殺不識（龍名），不識向壤師告急。壤師將不識藏在床下。不久，有天使來到庭院，請求交出璃目。壤師指著庭前的梨樹。天使就震動梨樹，帶著璃目上天了。梨樹枯萎倒塌，龍撫摸它就復甦了（一說壤師唸咒使它復生）。這棵樹近年倒地，有人用它做成楗椎（門閂），安置在善法堂和食堂。這些門閂的把柄上有銘文。當初壤師從唐朝返回，先住在推火的奉聖寺。恰逢太祖東征到達清道境，山賊聚集在犬城（有一座山峰臨水峭立，現在人們厭惡這個名字，改稱為犬城），驕橫傲慢，不肯投降。太祖來到山下，向壤師詢問容易制服山賊的方法。壤師回答說：『犬這種動物，只司夜而不司晝，只守衛前面』

【English Translation】 English version: Thereupon, Master Rang began to build a temple and reside there. This could avoid thieves, or within a few years, there would surely be a virtuous king who protects the Dharma and pacifies the Three Kingdoms. After saying these words, they bid farewell and left. Master Rang returned to this cave, and suddenly an old monk, claiming to be Wongwang (meaning: Wongwang entered China at the end of the Chen Dynasty, returned to his country during the Kaihuang period, lived in Gasi Cape, and passed away during the Huanglong period. Counting to the beginning of Qingtai, it has been three hundred years. Now he laments that all the capes are abandoned, but is very happy to see Master Rang come here and prosper, so he told him these things), came out holding a hanging coffin, handed it to Master Rang, and then passed away. Thereupon, Master Rang planned to build this abandoned temple, climbed North Ridge and looked out, and saw a five-story yellow pagoda in the courtyard. He went down the mountain to look for it, but found no trace of it. Climbing the mountain again to look out, he saw a flock of magpies pecking at the ground. Then he remembered the prophecy of the Sea Dragon Magpie Cape and began to dig, and indeed dug up countless abandoned bricks. He gathered these bricks together and piled them up higher. After the pagoda was built, there were no bricks left, and he knew that this was the site of the former monastery. Finished. Master Rang then built a temple here and resided there. Therefore, it was named Magpie Cape Temple. Soon, Taejo unified the Three Kingdoms. Hearing that Master Rang had built a temple here and resided there, he merged the fields of the five capes, a total of five hundred gyeol, and donated them to the temple. In the fourth year of Qingtai, Dingyou year, the temple was granted a plaque, named Unmun Zen Temple, to enshrine the spiritual shade of the kasaya. Rimeok (dragon name) often stayed in the small pond next to the temple, secretly helping the temple to promote the Dharma. Suddenly, there was a severe drought one year, and the vegetables in the fields were withered and scorched. Master Rang ordered Rimeok to bring rain, and the entire area received sufficient rain. The Heavenly Emperor was about to punish Bulshik (dragon name), and Bulshik appealed to Master Rang for help. Master Rang hid Bulshik under the bed. Soon, an angel came to the courtyard and asked to hand over Rimeok. Master Rang pointed to the pear tree in front of the courtyard. The angel shook the pear tree and took Rimeok to heaven. The pear tree withered and collapsed, and the dragon stroked it and it recovered (it is said that Master Rang chanted a spell to revive it). This tree fell to the ground in recent years, and someone used it to make door bolts, which were placed in the Seonbeop Hall and the dining hall. There are inscriptions on the handles of these door bolts. Initially, when Master Rang returned from the Tang Dynasty, he first stayed at Bongseong Temple in Tuhwa. Coincidentally, Taejo's eastern expedition reached the territory of Cheongdo, and mountain bandits gathered in Gyeonseong (there is a mountain peak standing steeply by the water, now people hate this name and changed it to Gyeonseong), arrogant and unwilling to surrender. Taejo came to the foot of the mountain and asked Master Rang for a method to easily subdue the mountain bandits. Master Rang replied, 'The dog, as an animal, only guards the night and not the day, only guards the front.'

而忘其後。宜以晝擊其北。祖從之。果敗降。太祖嘉乃神謀。歲給近縣租五十碩。以供香火。是以寺安二聖真容。因名奉聖寺。后遷至鵲岬。而大創終焉。師之行狀古傳不載。諺云。與石崛備虛師(一作毗虛)為昆弟。奉聖石崛雲門三寺。連峰櫛比。交相往還。爾後人改作新羅異傳。濫記鵲塔璃目之事于圓光傳中。系犬城事于毗虛傳。既謬矣。又作海東僧傳者。從而潤文。使寶壤無傳。而疑誤後人。誣妄幾何。

良志使錫

釋良志。未詳祖考鄉邑。唯現跡于善德王朝。錫杖頭掛一布袋。錫自飛至檀越家。振拂而鳴戶。知之納齋費。袋滿則飛還。故名其所住曰錫杖寺。其神異莫測皆類此。旁通雜譽。神妙絕比。又善筆札。靈廟。丈六三尊。天王像。並殿塔之瓦。天王寺塔下八部神將。法林寺主佛三尊。左右金剛神等皆所塑也。書靈廟法林二寺額。又嘗雕磚造一小塔。並造三千佛。安其塔置於寺中。致敬焉。其塑靈廟之丈六也。自入定以正受所對為揉式。故傾城士女爭運泥土。風謠云。

來如來如來如　來如哀反多羅　哀反多矣徒良　功德修叱如良來如

至今土人舂[柜-匚+囗]役作皆用之。蓋始於此。像成之費。入谷二萬三千七百碩(或云金時祖)議曰。師可謂才全德充。而以大方隱於末技

者也。贊曰。

齋罷堂前錫杖閑　　靜裝爐鴨自焚檀　殘經讀了無餘事　　聊塑圓容合掌看

歸竺諸師

廣函求法高僧傳云。釋阿離那(一作耶)跋摩(一作□)新羅人也。初希王教。早入中華。思覲聖蹤。勇銳彌增。以貞觀年中離長安。到五天住那蘭陀寺。多閱律論抄寫具莢痛矣歸心所期不遂。忽于寺中無常。齡七十餘。繼此有惠業。玄泰。求本。玄恪。惠輪。玄游。復有二亡名法師等。皆忘身順法。觀化中天。而或夭于中途。或生存住彼寺者。竟未有能復雞貴與唐室者。唯玄泰師克返歸唐。亦莫知所終。天竺人呼海東云矩矩吒䃜說羅。矩矩吒言雞也。䃜說羅言貴也。彼土相傳云。其國敬雞神而取尊。故戴翎羽而表飾也。贊曰。

天竺天遙萬疊山　　可憐遊士力登攀　幾回月送孤帆去　　未見云隨一杖還

二惠同塵

釋惠宿。沈光於好世郎徒。郎既讓名黃卷。師亦隱居赤善村(今安康縣有赤谷村)二十餘年。時國仙瞿旵公嘗往其郊。縱獵一日。宿出於道左。攬轡而請曰。庸僧亦愿隨從可乎。公許之。於是縱橫馳突。裸袒相先。公既悅。及休勞坐。數炮烹相餉。宿亦與啖嚙。略無忤色。既而進於前曰。今有美鮮于此。益薦之何。公曰善。宿屏人割其股。置盤以薦。衣血淋漓。公

【現代漢語翻譯】現代漢語譯本者也。贊曰：

齋罷堂前錫杖閑，靜裝爐鴨自焚檀。殘經讀了無餘事，聊塑圓容合掌看。

歸竺諸師

《廣函求法高僧傳》云：釋阿離那跋摩（Arinab跋摩，一作耶，一作□，新羅人也。最初希望學習王的教義，早早來到中華。思慕朝覲聖人的足跡，勇氣和銳氣日益增長。在貞觀年間離開長安，到達五天（印度）的那蘭陀寺（Nalanda Temple）。閱讀了大量的律藏和論藏，抄寫完備，但歸鄉的願望未能實現，忽然在寺中去世，享年七十餘歲。此後有惠業、玄泰、求本、玄恪、惠輪、玄游，還有兩位不知名的法師等，都忘記自身，順從佛法，觀察教化于中天（印度）。但有人夭折于中途，有人生存居住在那蘭陀寺，最終沒有能夠回到故土與唐朝相見的人。只有玄泰師成功返回唐朝，但最終的結局也不為人知。天竺人稱呼海東（指新羅）為矩矩吒䃜說羅（Kukuta Srisaila）。矩矩吒（Kukuta）是雞的意思，䃜說羅（Srisaila）是貴的意思。當地相傳，他們的國家敬奉雞神，認為雞是尊貴的，所以戴著翎羽來裝飾自己。贊曰：

天竺天遙萬疊山，可憐遊士力登攀。幾回月送孤帆去，未見云隨一杖還。

二惠同塵

釋惠宿和沈光都在年少時就很有名氣。沈光後來放棄名利，專心研究佛經，惠宿也隱居在赤善村（Chishan Village，今安康縣有赤谷村）二十多年。當時國仙瞿旵公（Qu Jian Gong）曾經到他的郊外打獵一天。惠宿站在路邊，拉住瞿旵公的馬韁請求說：『庸僧也希望能夠跟隨您，可以嗎？』瞿旵公答應了他。於是兩人縱橫馳騁，都脫光了上衣。瞿旵公很高興。等到休息的時候，多次用炮烹製的食物互相款待，惠宿也一起吃喝，沒有絲毫違逆的神色。之後，惠宿走到瞿旵公面前說：『現在這裡有美味的食物，再增加一些怎麼樣？』瞿旵公說好。惠宿避開眾人，割下自己的大腿肉，放在盤子里獻給瞿旵公，鮮血淋漓。瞿旵公

【English Translation】 English version This is it. A eulogy says:

After the vegetarian meal, the tin staff rests idly before the hall, quietly preparing the furnace duck while burning sandalwood. Having finished reading the remaining scriptures, there is nothing else to do, so I mold a perfect form and watch with palms together.

The Masters Returning from India

The Biographies of Eminent Monks Seeking Dharma in the Broad Collection states: The monk Arinab跋摩 (Arinab跋摩, sometimes written as '耶' or '□'), was a person from Silla (ancient Korean kingdom). Initially, he hoped to learn the teachings of the king and entered China early. Longing to pay homage to the sacred traces, his courage and vigor increased. In the Zhenguan era, he left Chang'an and arrived at Nalanda Temple (Nalanda Temple) in the Five Indies (India). He read extensively in the Vinaya and Abhidharma, completing his transcriptions, but his desire to return home was not fulfilled. He suddenly passed away in the temple at the age of seventy. Following him were Huiye, Xuantai, Qiuben, Xuange, Huilun, Xuanyou, and two other unnamed Dharma masters, all of whom forgot themselves, followed the Dharma, and observed the teachings in Central India. However, some died prematurely on the way, and some lived in Nalanda Temple, but ultimately none were able to return to their homeland and meet with the Tang Dynasty. Only Master Xuantai successfully returned to the Tang Dynasty, but his final fate is unknown. The people of India call Haidong (referring to Silla) Kukuta Srisaila (Kukuta Srisaila). Kukuta (Kukuta) means 'chicken,' and Srisaila (Srisaila) means 'noble.' It is said that their country reveres the chicken god and considers the chicken to be noble, so they wear feathers to adorn themselves. A eulogy says:

India is far away, with ten thousand layers of mountains, pitiful are the traveling scholars who strive to climb. How many times has the moon sent off a lone sail, yet I have not seen the clouds return with a staff.

Two Worthies Sharing the Dust

The monks Huisu and Shenguang were both famous in their youth. Shenguang later abandoned fame and devoted himself to studying Buddhist scriptures, and Huisu also lived in seclusion in Chishan Village (Chishan Village, now Chigu Village in Ankang County) for more than twenty years. At that time, the national immortal Qu Jian Gong (Qu Jian Gong) once went hunting in his suburbs for a day. Huisu stood on the side of the road, grabbed Qu Jian Gong's reins and asked: 'May this humble monk also follow you?' Qu Jian Gong agreed. So the two galloped around, both taking off their shirts. Qu Jian Gong was very happy. When they rested, they repeatedly treated each other with roasted food, and Huisu also ate and drank with them, without the slightest sign of offense. Afterwards, Huisu went to Qu Jian Gong and said: 'Now there is delicious food here, how about adding some more?' Qu Jian Gong said yes. Huisu avoided the crowd, cut off a piece of his own thigh meat, placed it on a plate and offered it to Qu Jian Gong, with blood dripping.

愕然曰。何至此耶。宿曰。始吾謂公仁人也。能恕己通物也。故從之爾。今察公所好。唯殺戮之耽。篤害彼自養而已。豈仁人君子之所為。非吾徒也。遂拂衣而行。公大慚。視其所食盤中。鮮胾不滅。公甚異之。歸奏於朝。真平王聞之。遣使徴迎。宿示臥婦床而寢。中使陋焉。返行七八里。逢師於途。問其所從來。曰。城中檀越家赴七日齋。席罷而來矣。中使以其語達于上。又遣人檢檀越家。其事亦實。未幾宿忽死。村人輿葬于耳峴(一作刷峴)東。其村人有自峴西來者。逢宿於途中。問其何往。曰。久居此地。欲游他方爾。相揖而別。行半許里。躡云而逝。其人至峴東。見葬者未散。具說其由。開冢視之。唯芒鞋一隻而已。今安康縣之北有寺名惠宿。乃其所居云。亦有浮圖焉。

釋惠空。天真公之家傭嫗之子。小名憂助(蓋方言也)公嘗患瘡濱于死。而候慰填街。憂助年七歲謂其母曰。家有何事賓客之多也。母曰。家公發惡疾將死矣。爾何不知。助曰。吾能右之。母異其言告于公。公使喚來。至坐床下。無一語須臾瘡潰。公謂偶爾。不甚異之。既壯。為公養鷹。甚愜公意。初公之弟有得官赴外者。請公之選鷹歸治所。一夕公忽憶其鷹。明晨擬遣助取之。助已先知之。俄頃取鷹。昧爽獻之。公大驚悟。方知昔日

【現代漢語翻譯】現代漢語譯本：愕然問道：『怎麼會到這種地步？』惠宿回答說：『起初我認為您是仁人，能夠寬恕自己，通達萬物，所以才跟隨您。現在觀察您所喜好的，只是沉溺於殺戮，熱衷於傷害他人來滋養自己罷了。這哪裡是仁人君子所為？我不是您這類人。』於是拂袖而去。那人非常慚愧，看他所吃的盤中，鮮美的肉食沒有減少。那人對此感到非常奇怪，回去稟告了朝廷。真平王聽說了這件事，派使者去徵召迎接惠宿。惠宿卻躺在婦女的床上睡覺。使者覺得他很粗俗，返回走了七八里路，在路上遇到了惠宿，問他從哪裡來。惠宿說：『我從城中施主家參加七日齋戒，宴席結束后回來。』使者把他的話告訴了真平王，又派人去施主家查驗，事情確實如此。不久，惠宿忽然去世，村裡人把他埋葬在耳峴（一作刷峴）東邊。村裡有人從峴西邊來，在路上遇到惠宿，問他要去哪裡。惠宿說：『我在這裡住了很久，想去別的地方遊玩。』兩人互相作揖告別。走了大約一半的路程，惠宿就踩著雲彩離開了。那人到了峴東，看到埋葬的人還沒有散去，詳細地說了他遇到的事。人們打開墳墓檢視，只有一隻草鞋而已。現在安康縣的北邊有一座寺廟，名叫惠宿寺，據說就是他居住的地方，還有佛塔。釋惠空，是天真公家的傭人老婦的兒子，小名叫憂助（大概是方言）。天真公曾經生瘡，病危將死，前來探望慰問的人擠滿了街道。憂助七歲時問他的母親說：『家裡有什麼事，來了這麼多客人？』母親說：『家公得了重病快要死了，你怎麼不知道？』憂助說：『我能治好他。』母親覺得他的話很奇怪，告訴了天真公。天真公派人把他叫來，憂助來到床下坐著，一句話也沒說，一會兒，瘡就潰爛了。天真公認為這是偶然，不覺得很奇怪。長大后，憂助替天真公養鷹，很合天真公的心意。當初，天真公的弟弟得到官職要到外地去，請求天真公挑選一隻鷹帶到他的官署。一天晚上，天真公忽然想起他的鷹，第二天早上打算派憂助去取。憂助已經事先知道了這件事，一會兒就取來了鷹，天還沒亮就獻給了天真公。天真公非常驚訝醒悟，才知道以前的事情不是偶然。

【English Translation】 English version: E Ran asked in astonishment, 'How did it come to this?' Su replied, 'Initially, I thought you were a benevolent person, capable of forgiving yourself and understanding all things, so I followed you. Now I observe that what you enjoy is indulging in killing and harming others to nourish yourself. How can this be the behavior of a benevolent person or a gentleman? I am not one of your kind.' Thereupon, he flicked his sleeves and left. The man was greatly ashamed. He looked at the food on his plate, and the fresh meat had not diminished. The man found this very strange and reported it to the court. King Jinpyeong heard of this and sent an envoy to summon and welcome Su. Su, however, lay sleeping on a woman's bed. The envoy found him vulgar. Returning seven or eight li, he met Su on the road and asked him where he was coming from. Su said, 'I came from the house of a benefactor in the city, attending a seven-day fast, and am returning after the feast.' The envoy reported his words to the king, who sent people to verify the matter at the benefactor's house, and it was indeed true. Not long after, Su suddenly died, and the villagers buried him east of Erhyeon (also written as Swahyeon). A villager coming from the west of Hyeon met Su on the road and asked him where he was going. Su said, 'I have lived here for a long time and wish to travel to other places.' They bowed to each other and parted. After walking about half a li, Su ascended into the clouds and departed. The man arrived east of Hyeon and saw that the burial party had not yet dispersed. He told them in detail what he had encountered. People opened the tomb and found only a straw sandal. Now, north of An'kang County, there is a temple called Hyesu Temple, said to be where he lived, and there is also a pagoda. Shi Huikong (釋惠空), was the son of a servant woman in the Tianzhen (天真) family, his childhood name was Youzhu (憂助) (probably a dialect). Tianzhen Gong (天真公) once suffered from sores and was on the verge of death, and those who came to visit and comfort him filled the streets. When Youzhu (憂助) was seven years old, he asked his mother, 'What's going on at home that there are so many guests?' His mother said, 'The master of the house has a serious illness and is about to die, how can you not know?' Youzhu (憂助) said, 'I can cure him.' His mother found his words strange and told Tianzhen Gong (天真公). Tianzhen Gong (天真公) sent for him, and Youzhu (憂助) came and sat under the bed, without saying a word. After a while, the sores burst. Tianzhen Gong (天真公) thought it was a coincidence and didn't find it very strange. When he grew up, Youzhu (憂助) raised hawks for Tianzhen Gong (天真公), which greatly pleased Tianzhen Gong (天真公). Initially, Tianzhen Gong's (天真公) younger brother obtained an official position and was going to a foreign place, and he asked Tianzhen Gong (天真公) to select a hawk to take to his official residence. One night, Tianzhen Gong (天真公) suddenly remembered his hawk, and the next morning he planned to send Youzhu (憂助) to fetch it. Youzhu (憂助) already knew about this in advance, and in a short while, he brought the hawk and presented it to Tianzhen Gong (天真公) before dawn. Tianzhen Gong (天真公) was greatly surprised and awakened, and then he knew that the previous events were not accidental.

救瘡之事皆匹測也。謂曰。仆不知至聖之託吾家。狂言非禮污辱之。厥罪何雪。而後乃今。愿為導師導我也。遂下拜。靈異既著。遂出家為僧。易名惠空常住一小寺。每猖狂大醉。負簣歌舞于街巷。號負簣和尚。所居寺因名夫蓋寺。乃簣之鄉言也。每入寺之井中。數月不出。因以師名名其井。每出有碧衣神童先涌。故寺僧以此為候。既出。衣裳不濕。晚年移止恒沙寺(今迎日縣吾魚寺諺云。恒沙人出世。故名恒沙洞)時元曉撰諸經疏。每就師質疑。或相調戲。一日二公沿溪掇魚蝦而啖之。放便於石上。公指之戲曰汝屎吾魚。故因名吾魚寺。或人以此為曉師之語濫也。鄉俗訛呼其溪曰芼矣川。瞿旵公嘗遊山。見公死僵于山路中。其尸膀脹爛生蟲蛆。悲嘆久之。及回轡入城。見公大醉歌舞於市中。又一日將草索绹入靈廟寺。圍結于金堂與左右經樓及南門廊廡。告剛司。此索須三日後取之。剛司異焉而從之。果三日善德王駕幸入寺。志鬼心火出燒其塔。唯結索處獲免。又神即祖師明朗新創金剛寺。設落成會。龍象畢集。唯師不赴。朗即焚香虔禱。小[這-言+苑]公至。時方大雨。衣褲不濕。足不沾泥。謂明朗曰。辱召勤勤。故茲來矣。靈蹟頗多。及終。浮空告寂。舍利莫知其數。嘗見肇論。曰。是吾昔所撰也。乃知僧肇之

【現代漢語翻譯】現代漢語譯本：關於救治瘡痍的事情，都是可以推測的。有人說：『我不知道至聖之人會託身於你家，之前狂妄的言語，不合禮儀的舉動，都玷污了你，這樣的罪過要如何才能洗雪，從今以後，我願意做你的嚮導，指引我吧。』於是下拜。因為他的靈異事蹟已經顯現，於是就出家做了僧人，改名為惠空，常住在一座小寺廟裡。他經常瘋狂地大醉，揹著竹筐在街巷裡唱歌跳舞，被稱為負簣和尚。他所居住的寺廟因此被命名為夫蓋寺，這是『簣』的鄉音說法。他經常進入寺廟的水井中，幾個月都不出來，因此用他的名字命名那口井。每次出來的時候，都有穿著碧色衣服的神童先涌出來，所以寺廟裡的僧人就用這個作為他出來的徵兆。出來之後，他的衣裳都不會濕。晚年的時候，他移居到恒沙寺（就是現在的迎日縣吾魚寺，俗話說，『恒沙人出世』，所以叫做恒沙洞）。當時元曉（Wonhyo，新羅時期著名僧人）撰寫各種經書的疏解，經常向惠空請教疑問，或者互相開玩笑。有一天，他們兩個人沿著溪流撿拾魚蝦來吃，然後就在石頭上排泄。惠空指著元曉的排泄物開玩笑說：『這是你的屎，我的魚。』所以因此命名為吾魚寺。也有人認為這是元曉說的話，是錯誤的。鄉間的習俗訛傳這條溪流叫做芼矣川。瞿旵（Gu Qian，人名)曾經遊山，看見惠空僵死在山路中，他的屍體膨脹腐爛，生滿了蟲蛆。瞿旵悲傷地嘆息了很久。等到他迴轉馬頭進入城裡，又看見惠空大醉在市集中唱歌跳舞。還有一天，惠空拿著草繩進入靈廟寺，將草繩圍繞在金堂和左右的經樓以及南門廊廡上，告訴剛司（temple official）：『這根繩子需要三天後才能取走。』剛司覺得奇怪，但還是聽從了他。果然三天後，善德王（Queen Seondeok，新羅女王）駕臨寺廟，志鬼（demon）的心火出來焚燒佛塔，只有被繩子圍繞的地方倖免於難。還有，神即祖師明朗（Myeongnang，新羅僧人）新建立了金剛寺，設定了落成法會，龍象（指高僧大德）全部聚集，只有惠空沒有去。明朗於是焚香虔誠地祈禱，小[這-言+苑]公（惠空）才到。當時正下著大雨，他的衣褲都沒有濕，腳也沒有沾泥。他對明朗說：『承蒙您勤勤懇懇地召喚，所以我來了。』他的靈異事蹟非常多。等到他去世的時候，身體浮在空中圓寂，舍利多得數不清。他曾經看見《肇論》，說：『這是我以前撰寫的。』才知道他是僧肇（Sengzhao，東晉僧人）的轉世。

【English Translation】 English version: The matter of healing sores can all be speculated. Someone said: 'I didn't know that the most holy one would entrust himself to your family. My previous wild words and impolite actions have defiled you. How can such sins be washed away? From now on, I am willing to be your guide and lead me.' Then he bowed. Because his miraculous deeds had already manifested, he then became a monk, changing his name to Hyegong (혜공, a Korean monk), and resided in a small temple. He often went mad and got drunk, carrying a bamboo basket and singing and dancing in the streets, and was called 'Basket-Carrying Monk'. The temple where he lived was therefore named Bugaesa Temple (夫蓋寺), which is the local pronunciation of 'basket'. He often entered the temple's well and did not come out for several months, so the well was named after him. Every time he came out, a divine child in green clothes would emerge first, so the monks in the temple used this as a sign of his emergence. After coming out, his clothes would not be wet. In his later years, he moved to Hengsha Temple (恒沙寺) (now Oryusa Temple (吾魚寺) in Yeongil County, proverbially saying, 'The Hengsha person is born', hence the name Hengsadong (恒沙洞)). At that time, Wonhyo (元曉, a prominent Silla monk) wrote commentaries on various scriptures and often asked Hyegong questions, or they joked with each other. One day, the two of them picked up fish and shrimp along the stream to eat, and then defecated on the stone. Hyegong pointed to Wonhyo's excrement and joked: 'This is your shit, my fish.' So it was named Oryusa Temple (吾魚寺). Some people think that this was Wonhyo's words, which is wrong. The local customs falsely call this stream Maoecheon (芼矣川). Gu Qian (瞿旵, a person's name) once traveled in the mountains and saw Hyegong stiff and dead on the mountain road. His body was swollen and rotten, and full of maggots. Gu Qian sighed sadly for a long time. When he turned his horse back into the city, he saw Hyegong drunk and singing and dancing in the market. One day, Hyegong took a grass rope into Yeongmyosa Temple (靈廟寺), and surrounded the Geumdang (金堂, main hall) and the left and right scripture halls and the south gate corridor with the grass rope, and told the Gangsa (剛司, temple official): 'This rope needs to be taken off after three days.' The Gangsa found it strange, but followed him. Sure enough, three days later, Queen Seondeok (善德王, a Silla queen) visited the temple, and the heart fire of the demon (志鬼) came out and burned the pagoda, only the place surrounded by the rope was spared. Also, the divine founder Myeongnang (明朗, a Silla monk) newly created Geumgangsa Temple (金剛寺) and set up a completion ceremony. All the dragons and elephants (龍象, referring to eminent monks) gathered, but only Hyegong did not go. Myeongnang then burned incense and prayed sincerely, and Little [這-言+苑] Gong (Hyegong) arrived. At that time, it was raining heavily, but his clothes and pants were not wet, and his feet were not muddy. He said to Myeongnang: 'Thank you for your diligent summons, so I have come.' His miraculous deeds are very numerous. When he died, his body floated in the air and entered Nirvana, and the number of relics was countless. He once saw the Zhaolun (肇論, The Book of Zhao), saying: 'This is what I wrote before.' Then he knew that he was the reincarnation of Sengzhao (僧肇, a Jin Dynasty monk).

後有也。贊曰。

草原縱獵床頭臥　　酒肆狂歌井底眠　只履浮空何處去　　一雙珍重火中蓮

慈藏定律

大德慈藏金氏本。辰韓真骨蘇判(三級爵名)茂林之子。其父歷官清要。絕無後胤。乃歸心三寶。造于千部觀音。希生一息。祝曰。若生男子。舍作法海津樑。母忽夢星墜入懷。因有娠。及誕。與釋尊同日。名善宗郎。神志澄睿。文思日贍。而無染世趣。早喪二親。轉厭塵嘩。捐妻息。舍田園為亢寧寺。獨處幽險。不避狼虎。修枯骨觀。微或倦弊。乃作小室。周障荊棘。裸坐其中。動輒箴刺。頭懸在梁。以祛昏暝。適臺輔有闕。門閥當議。累徴不赴。王乃敕曰。不就斬之。藏聞之曰。吾寧一日持戒而死。不願百年破戒而生。事聞。上許令出家。乃深隱巖叢。糧粒不恤。時有異禽。含果來供。就手而餐。俄夢天人來授五戒。方始出谷。鄉邑士女。爭來受戒。藏自嘆邊生西希大化。以仁平三年丙申歲(即貞觀十年也)受敕。與門人僧實等十餘輩西入唐。謁清涼山。山有曼殊大聖塑相。彼國相傳云。帝釋天將工來雕也。藏於像前禱祈冥感。夢像摩頂授梵偈。覺而未解。及旦有異僧來釋云(已出皇龍塔篇)又曰。雖學萬教。未有過此文。以袈裟舍利等付之而滅(藏公初匿之。故唐僧傳不載)藏知已蒙聖

【現代漢語翻譯】現代漢語譯本後有也。贊曰：『草原縱獵床頭臥，酒肆狂歌井底眠，只履浮空何處去，一雙珍重火中蓮。』

慈藏定律

大德慈藏金氏，本是辰韓真骨蘇判（三級爵名）茂林之子。他的父親歷任要職，但一直沒有後代。於是他歸心三寶，建造了千部觀音像，希望能夠生個兒子。他祈禱說：『如果生個男孩，我願他成為法海的津樑。』他的母親忽然夢見一顆星星墜入懷中，因此懷孕。等到孩子出生，與釋尊是同一天。取名為善宗郎。他神志澄明睿智，文思日益豐富，但沒有沾染世俗的趣味。早年喪失雙親，更加厭惡塵世的喧囂。於是拋棄妻子兒女，捨棄田園，在亢寧寺獨自居住在幽深險峻的地方，不避豺狼虎豹，修習枯骨觀。稍微感到疲倦，就建造一個小室，周圍用荊棘圍住，裸身坐在其中，動不動就用針刺自己。把頭懸掛在房樑上，用來驅除昏睡。恰逢朝廷輔佐大臣的職位空缺，按照門閥制度應當進行議論。多次徵召慈藏，他都不赴任。國王於是下令說：『不來就處斬。』慈藏聽到后說：『我寧願一天持戒而死，也不願百年破戒而生。』事情傳到國王那裡，國王允許他出家。於是他深深地隱居在巖石叢中，不顧糧食。當時有奇異的鳥，銜著果實來供養他，他就拿來吃。不久，夢見天人來授予他五戒。他才開始走出山谷。鄉里的士人和婦女，爭著來受戒。慈藏感嘆自己出生在邊遠地區，希望得到西方的教化。在仁平三年丙申歲（即貞觀十年），他奉敕令，與門人僧實等十餘人西行入唐，拜謁清涼山。山上有曼殊大聖的塑像。那個國家相傳說是帝釋天派遣工匠來雕塑的。慈藏在佛像前祈禱，得到冥冥中的感應，夢見佛像摩他的頭頂，授予他梵文偈語。醒來后不理解偈語的意思。到了早晨，有奇異的僧人來解釋說（已在皇龍塔篇中出現）。又說：『即使學習萬種教義，也沒有超過這句偈語的。』並將袈裟舍利等物交付給他后就消失了（慈藏最初隱瞞了這件事，所以唐僧傳中沒有記載）。慈藏知道自己已經蒙受聖 English version Here is also a verse of praise: 『In the grassland, hunting and sleeping by the bed; in the tavern, singing wildly and sleeping at the bottom of the well; where has the single sandal gone floating in the air; a pair of precious lotus flowers in the fire.』

The Vinaya of Jajang (慈藏)

The virtuous Jajang (慈藏), of the Kim (金) clan, was originally the son of Mao Lin (茂林), a Jingol Supan (真骨蘇判) (third-rank title) of Jinhan (辰韓). His father held important official positions, but had no descendants. Therefore, he devoted himself to the Three Jewels (三寶) and built the Thousand-Armed Guanyin (千部觀音) statue, hoping to have a son. He prayed, 『If a son is born, may he become a ferry for the sea of Dharma (法海津樑).』 His mother suddenly dreamed of a star falling into her womb, and thus became pregnant. When the child was born, it was on the same day as Shakyamuni Buddha (釋尊). He was named Seonjongrang (善宗郎). He was clear-minded and wise, and his literary talent grew daily, but he was not tainted by worldly interests. He lost both parents early and became even more disgusted with the noise of the world. So he abandoned his wife and children, gave up his fields and gardens, and lived alone in the secluded and dangerous Gangnyeong Temple (亢寧寺), unafraid of wolves and tigers, practicing the contemplation of bones (枯骨觀). When he felt slightly tired, he built a small room, surrounded it with thorns, and sat naked inside, pricking himself with needles at every movement. He hung his head from the beam to dispel drowsiness. It happened that the position of assistant minister was vacant, and according to the clan system, it should be discussed. He was summoned many times, but he did not go. The king then ordered, 『If he does not come, he will be executed.』 Jajang (慈藏) heard this and said, 『I would rather die holding the precepts for one day than live breaking the precepts for a hundred years.』 The matter was reported to the king, who allowed him to become a monk. So he hid deep in the rocky mountains, not caring about food. At that time, there were strange birds that brought fruit to offer him, which he took and ate. Soon, he dreamed of a heavenly being coming to give him the Five Precepts (五戒). Only then did he begin to come out of the valley. The gentry and women of the village competed to receive the precepts. Jajang (慈藏) lamented that he was born in a remote area and hoped to receive the great transformation of the West. In the year Byeongsin (丙申) of Inpyeong (仁平) 3 (i.e., the tenth year of Zhenguan (貞觀)), he received an imperial order and went west to Tang (唐) with his disciples Monk Sil (僧實) and others, more than ten in all, to visit Mount Qingliang (清涼山). On the mountain was a statue of the Great Sage Manjushri (曼殊大聖). It was said in that country that Emperor Shakra (帝釋天) had sent craftsmen to sculpt it. Jajang (慈藏) prayed before the statue and received a response in the dark, dreaming that the statue touched his head and gave him a Sanskrit verse. When he woke up, he did not understand the meaning of the verse. In the morning, a strange monk came to explain it (as already mentioned in the chapter on the Hwangnyong Pagoda (皇龍塔)). He also said, 『Even if you study ten thousand teachings, none surpasses this verse.』 He gave him a kasaya (袈裟), relics (舍利), and other things, and then disappeared (Jajang (慈藏) initially concealed this matter, so it is not recorded in the Biographies of Eminent Monks of the Tang Dynasty (唐僧傳)). Jajang (慈藏) knew that he had received the grace of the saint.

【English Translation】 Here is also a verse of praise: 'In the grassland, hunting and sleeping by the bed; in the tavern, singing wildly and sleeping at the bottom of the well; where has the single sandal gone floating in the air; a pair of precious lotus flowers in the fire.'

The Vinaya of Jajang (慈藏)

The virtuous Jajang (慈藏), of the Kim (金) clan, was originally the son of Mao Lin (茂林), a Jingol Supan (真骨蘇判) (third-rank title) of Jinhan (辰韓). His father held important official positions, but had no descendants. Therefore, he devoted himself to the Three Jewels (三寶) and built the Thousand-Armed Guanyin (千部觀音) statue, hoping to have a son. He prayed, 'If a son is born, may he become a ferry for the sea of Dharma (法海津樑).' His mother suddenly dreamed of a star falling into her womb, and thus became pregnant. When the child was born, it was on the same day as Shakyamuni Buddha (釋尊). He was named Seonjongrang (善宗郎). He was clear-minded and wise, and his literary talent grew daily, but he was not tainted by worldly interests. He lost both parents early and became even more disgusted with the noise of the world. So he abandoned his wife and children, gave up his fields and gardens, and lived alone in the secluded and dangerous Gangnyeong Temple (亢寧寺), unafraid of wolves and tigers, practicing the contemplation of bones (枯骨觀). When he felt slightly tired, he built a small room, surrounded it with thorns, and sat naked inside, pricking himself with needles at every movement. He hung his head from the beam to dispel drowsiness. It happened that the position of assistant minister was vacant, and according to the clan system, it should be discussed. He was summoned many times, but he did not go. The king then ordered, 'If he does not come, he will be executed.' Jajang (慈藏) heard this and said, 'I would rather die holding the precepts for one day than live breaking the precepts for a hundred years.' The matter was reported to the king, who allowed him to become a monk. So he hid deep in the rocky mountains, not caring about food. At that time, there were strange birds that brought fruit to offer him, which he took and ate. Soon, he dreamed of a heavenly being coming to give him the Five Precepts (五戒). Only then did he begin to come out of the valley. The gentry and women of the village competed to receive the precepts. Jajang (慈藏) lamented that he was born in a remote area and hoped to receive the great transformation of the West. In the year Byeongsin (丙申) of Inpyeong (仁平) 3 (i.e., the tenth year of Zhenguan (貞觀)), he received an imperial order and went west to Tang (唐) with his disciples Monk Sil (僧實) and others, more than ten in all, to visit Mount Qingliang (清涼山). On the mountain was a statue of the Great Sage Manjushri (曼殊大聖). It was said in that country that Emperor Shakra (帝釋天) had sent craftsmen to sculpt it. Jajang (慈藏) prayed before the statue and received a response in the dark, dreaming that the statue touched his head and gave him a Sanskrit verse. When he woke up, he did not understand the meaning of the verse. In the morning, a strange monk came to explain it (as already mentioned in the chapter on the Hwangnyong Pagoda (皇龍塔)). He also said, 'Even if you study ten thousand teachings, none surpasses this verse.' He gave him a kasaya (袈裟), relics (舍利), and other things, and then disappeared (Jajang (慈藏) initially concealed this matter, so it is not recorded in the Biographies of Eminent Monks of the Tang Dynasty (唐僧傳)). Jajang (慈藏) knew that he had received the grace of the saint.

莂。乃下北臺。抵大和池入京師。太宗敕使慰撫。安置勝光別院。寵賜頻厚。藏嫌其繁。擁啟表入終南雲際寺之東崿。架嵓為室。居三年。人神受戒。靈應日錯。辭煩不載。既而再入京。又蒙敕慰。賜絹二百疋。用資衣費。貞觀十七年癸卯。本國善德王上表乞還。詔許引入宮。賜絹一領。雜彩五百端。東宮亦賜二百端。又多禮貺。藏以本朝經像未充。乞赍藏經一部。洎諸幡幢花蓋。堪為福利者皆載之。既至。洎舉國欣迎。命住芬皇寺(唐傳作王芬)給侍稠渥一夏。請至宮中講大乘論。又于皇龍寺演菩薩戒本七日七夜。天降甘澍。雲霧暗靄。覆所講堂。四眾咸服其異。朝廷議曰。佛教東漸。雖百千齡。其于住持修奉。軌儀闕如也。非夫綱。理無以肅清。啟敕藏為大國統。凡僧尼一切規猷。總委僧統主之(按北齊天寶中。國置十統有司卷宜甄異之。於是宣帝以法上法師為大統。余為通統。又梁陳之間。有國統。州統。國都。州都。僧都。僧正。都維乃等名。揔屬昭玄曹。曹即領僧尼官名。唐初又有十大德之盛。新羅真興王十一年庚午。以安藏法師為大書省一人。又有小書省二人。明年辛未。以高麗惠亮法師為國統。亦云寺主。寶良法師為大都維那一人。及州統九人。郡統十八人等。至藏更置大國統一人。蓋非常職也亦猶夫

【現代漢語翻譯】莂（音bié）。於是從北臺出發，抵達大和池，進入京師。唐太宗派遣使者慰問安撫，將他安置在勝光別院。賞賜優厚頻繁。藏法師嫌其繁瑣，上表請求前往終南山雲際寺的東邊山崖。他在崖上搭建石室居住，住了三年。人與神都來受戒，靈異的感應每天都有。瑣事不再記載。之後再次進入京城，又蒙受皇帝的慰問，賜予絹二百匹，用作衣物費用。貞觀十七年癸卯，新羅本國善德王上表請求藏法師回國，皇帝下詔允許，並召入宮中，賜予絹一領，各色絲綢五百端。東宮也賜予二百端，還有許多禮物。藏法師因為本國的經書佛像不足，請求攜帶大藏經一部，以及各種幡幢花蓋，凡是可以作為福利的都裝載了。到達新羅后，舉國上下都歡欣迎接，命他住在芬皇寺（唐朝的記載是王芬寺），供給侍奉非常豐厚，住了一個夏天。請他到宮中講解大乘論，又在皇龍寺演說菩薩戒本七天七夜。天降甘露，雲霧昏暗，籠罩著講堂。四眾弟子都信服他的神異。朝廷商議說：『佛教傳入東方，雖然已經歷經千百年，但是對於住持修奉，規章制度還很缺乏。如果沒有綱領，就無法肅清。』於是下令任命藏法師為大國統，凡是僧尼的一切規章制度，都由僧統主管。（按：北齊天寶年間，國家設定十統，有司應該甄別差異。於是宣帝任命法上法師為大統，其餘為通統。又梁朝陳朝之間，有國統、州統、國都、州都、僧都、僧正、都維那等名稱，都隸屬於昭玄曹。昭玄曹就是管理僧尼的官名。唐朝初年又有十大德的盛況。新羅真興王十一年庚午，任命安藏法師為大書省一人，又有小書省二人。第二年辛未，任命高麗惠亮法師為國統，也叫寺主，寶良法師為大都維那一人，以及州統九人，郡統十八人等。到藏法師時，又設定大國統一人，這大概是非常設的職位，也就像是……）

【English Translation】 Bié (pronounced bié). Then he departed from North Terrace, arrived at Dahe Pond, and entered the capital. Emperor Taizong of Tang sent envoys to comfort and appease him, and settled him in Shengguang Retreat. The bestowals and favors were frequent and generous. Master Zang, disliking the extravagance, submitted a memorial requesting to go to the eastern cliff of Yunji Temple on Zhongnan Mountain. He built a stone chamber on the cliff and lived there for three years. Humans and spirits came to receive precepts, and miraculous responses occurred daily. Trivial matters are not recorded. Later, he re-entered the capital and again received the emperor's comfort, who bestowed upon him two hundred bolts of silk for clothing expenses. In the year Gui Mao, the seventeenth year of Zhenguan, King Shandok of his native Silla submitted a memorial requesting Master Zang's return. The emperor issued an edict permitting it and summoned him into the palace, bestowing upon him one bolt of silk and five hundred pieces of assorted colored silk. The Crown Prince also bestowed two hundred pieces, along with many other gifts. Master Zang, because his native country lacked scriptures and Buddhist images, requested to carry a complete Tripitaka, as well as various banners, canopies, and flower coverings, all of which could serve as blessings. Upon arriving in Silla, the entire country joyfully welcomed him, and he was ordered to reside in Bunhwang Temple (recorded as Wangbun Temple in Tang accounts), where he received abundant service and support for a summer. He was invited to the palace to lecture on the Mahayana Treatise, and at Hwangnyong Temple, he expounded the Bodhisattva Precepts for seven days and seven nights. Sweet rain fell from the sky, and clouds and mist darkened, covering the lecture hall. The fourfold assembly all admired its strangeness. The court deliberated, saying: 'Although Buddhism has spread eastward for thousands of years, the rules and regulations for upholding and practicing it are still lacking. Without a framework, there is no way to maintain order.' Therefore, they issued an edict appointing Master Zang as the Great National Overseer, and all rules and regulations for monks and nuns were to be managed by the Sangha Overseer. (Note: During the Tianbao period of the Northern Qi Dynasty, the state established ten overseers, and the authorities should have distinguished their differences. Therefore, Emperor Xuan appointed Dharma Master Fa Shang as the Great Overseer, and the rest as General Overseers. Also, between the Liang and Chen dynasties, there were titles such as National Overseer, Provincial Overseer, National Capital, Provincial Capital, Sangha Overseer, Sangha Rector, and Chief Disciplinarian, all under the Zhaoxuan Bureau. The Zhaoxuan Bureau was the official name for the office managing monks and nuns. In the early Tang Dynasty, there was also the flourishing of the Ten Virtuous Ones. In the year Geng Wu, the eleventh year of King Jinheung of Silla, Dharma Master Anzang was appointed as one of the Great Secretariat, and there were also two Small Secretariats. In the following year, Xin Wei, Dharma Master Hyeryang of Goguryeo was appointed as National Overseer, also called Temple Master, and Dharma Master Boryang as the Chief Disciplinarian, as well as nine Provincial Overseers and eighteen District Overseers, etc. By the time of Master Zang, the position of Great National Overseer was established, which was probably not a permanent position, but rather like...)

禮郎為大角干。金庾信大大角干。后至元聖大王元年。又置僧官名授法典。以大舍一人史二人為司棟。僧中有才行者眾之。有故即替。無定年限。故今紫衣之徒。亦律寺之別也。鄉傳云。藏入唐太宗。迎至式干殿請講華嚴。天降甘露。開為國師云者妄矣。唐傳與國史皆無文)藏值斯嘉會。勇激弘通令僧尼五部。各增舊學。半月說戒。冬春總試。令知持犯。置員管維持之。又遣巡使歷檢外寺。誡礪僧失。嚴飾經像。為恒式。一代護法於斯盛矣。如夫子自衛返魯。樂正雅頌各得其宜。當此之際。國中之人。受戒奉佛。十室八九。祝髮請度。歲月增至。乃創通度寺。筑戒壇以度四來(戒壇事已出上)又改營生緣里第元寧寺。設落成會。講雜花萬偈。感五十二女。現身證聽。使門人植樹如其數。以旌厥異。因號知識樹。嘗以邦國服章不同諸夏。舉議于朝。簽允曰臧。乃以真德王三年己酉。始服中朝衣冠。明年庚戌又奉正朔。始行永徽號。自後每有朝覲。列在上蕃。藏之功也。暮年謝辭京輦于江陵郡(今冥州也)創水多寺居焉。復夢真僧狀北臺所見。來告曰。明日見汝于大松汀。驚悸而起。早行而松汀。果感文殊來格。諮詢法要。乃曰。重期于太伯葛蟠地。遂隱不現(松汀至今不生荊刺。亦不棲鷹鹯之類云)藏往太伯山尋之。見

【現代漢語翻譯】禮郎（Iryang）為大角干（Daegakgan）。金庾信（Kim Yu-sin）為大大角干（Daedaegakgan）。后至元聖大王（King Wonseong）元年，又設定僧官，名為授法典（Seobeopjeon）。以大舍（Daesa）一人、史（Sa）二人為司棟（Sadong）。僧侶中有才幹品行的人被眾人推舉，如有不稱職的情況就替換，沒有固定的年限。所以現在穿著紫衣的僧侶，也是律寺（Yulsa）的別稱。鄉間的傳說稱，藏（Jang）入唐太宗（Emperor Taizong of Tang），被迎至式干殿（Sikganjeon）講解《華嚴經》（Avatamsaka Sutra），天降甘露，被尊為國師，這些都是虛妄的說法。《唐傳》和國史中都沒有記載。）藏（Jang）正值這美好的盛會，奮勇激勵，弘揚佛法，命令僧尼五部，各自增加舊有的學識，每月兩次講說戒律，冬春兩季進行總的考試，使他們懂得持戒和犯戒。設定官員管理維持這些制度。又派遣巡視使巡查各地的寺廟，告誡和勉勵僧侶的過失，莊嚴地裝飾經書和佛像，作為永久的規章。一代護持佛法，在此達到鼎盛。如同孔子從衛國返回魯國，雅樂和頌歌各自得到合適的安排。在這個時期，國家中的人，受戒信奉佛教的，十戶人家有八九戶。請求剃度出家的人，隨著歲月增加。於是建立了通度寺（Tongdosa），建造戒壇用來為四方來的人授戒（關於戒壇的事情已經在前面說過了）。又改建經營生緣里（Saengnyeon-ri）的第元寧寺（Jehwallyongsa），設定落成法會，講解《雜花萬偈》（Miscellaneous Flower Verses），感動了五十二位女子，現身證明聽法。於是讓門人種植樹木，數量與女子相同，用來表彰這奇異的景象，因此稱之為知識樹。藏（Jang）曾經因為邦國的服飾章法與中原各國不同，在朝廷上提出建議，得到贊同。於是在真德王（Queen Jindeok）三年己酉年，開始穿戴中原王朝的衣冠。第二年庚戌年，又奉行正朔，開始使用永徽年號。自此以後，每次朝覲，都排列在上等藩屬的位置，這都是藏（Jang）的功勞。晚年辭別京城，前往江陵郡（現在的冥州），建立水多寺（Suta Temple）居住在那裡。又夢見一位真僧，描述了北臺（Bukdae）所見到的景象，來告訴他說：『明天在大松汀（Daesongjeong）與你相見。』藏（Jang）驚恐而起，一大早前往松汀（Songjeong），果然感應到文殊菩薩（Manjusri）降臨，向他諮詢佛法要義。文殊菩薩（Manjusri）說：『再次相約在太伯葛蟠地（Taebaek Galbanji）。』於是隱身不見。（松汀（Songjeong）至今不生長荊棘，也不棲息鷹鹯之類的鳥。）藏（Jang）前往太伯山（Taebaek Mountain）尋找他，看見了……

【English Translation】 Iryang was appointed as Daegakgan (Great Chief). Kim Yu-sin was appointed as Daedaegakgan (Great Great Chief). Later, in the first year of King Wonseong, the office of monk official called Seobeopjeon (Teaching Law Office) was established. One Daesa (Great Scholar) and two Sa (Historians) were appointed as Sadong (Chiefs). Monks with talent and good conduct were recommended by the people, and those who were not suitable were replaced without a fixed term limit. Therefore, the monks wearing purple robes today are also a separate branch of the Yulsa (Vinaya Temple). Local legends say that Jang entered the Tang Dynasty to meet Emperor Taizong of Tang, and was welcomed to Sikganjeon (Hall) to lecture on the Avatamsaka Sutra (Flower Garland Sutra), and that heavenly sweet dew fell, and he was honored as a National Preceptor, but these are false claims. Neither the Tang records nor the national history contain any such accounts.) Jang, at this auspicious gathering, bravely encouraged and promoted Buddhism, ordering the five divisions of monks and nuns to increase their existing knowledge, to give precepts twice a month, and to conduct general examinations in winter and spring, so that they would understand keeping and breaking precepts. Officials were appointed to manage and maintain these systems. In addition, inspection envoys were sent to inspect temples in various regions, to admonish and encourage monks for their faults, and to solemnly decorate scriptures and Buddha statues, as permanent regulations. The protection of Buddhism reached its peak in this era. It was like Confucius returning to Lu from Wei, and the elegant music and hymns each finding their proper place. At this time, eight or nine out of ten households in the country received precepts and believed in Buddhism. The number of people requesting ordination increased with the years. Therefore, Tongdosa (Tongdo Temple) was founded, and a precept platform was built to ordain people from all directions (the matter of the precept platform has already been mentioned above). Jehwallyongsa (Jehwallyong Temple) in Saengnyeon-ri (Saengnyeon Village) was rebuilt and a completion ceremony was held, lecturing on the Miscellaneous Flower Verses, which moved fifty-two women to appear and testify to listening to the Dharma. Therefore, disciples were made to plant trees, the same number as the women, to commemorate this extraordinary sight, and it was called the Knowledge Tree. Jang once suggested to the court that the clothing system of the country was different from that of the Central Plains, and it was approved. Therefore, in the year of Gi-yu, the third year of Queen Jindeok, they began to wear the clothing of the Central Plains dynasty. In the following year, Gyeong-sul, they also adopted the calendar and began to use the Yonghui era name. Since then, every time they paid tribute to the court, they were ranked as a superior tributary state, which was all due to Jang's merit. In his later years, he resigned from the capital and went to Gangneung-gun (now Myeongju), where he founded Suta Temple (Suta Temple) and resided there. He also dreamed of a true monk who described the scene he saw at Bukdae (North Terrace), and came to tell him: 'I will meet you tomorrow at Daesongjeong (Great Pine Pavilion).' Jang was startled and got up, and went to Songjeong (Pine Pavilion) early in the morning, and indeed felt Manjusri Bodhisattva descend, and consulted him on the essentials of the Dharma. Manjusri Bodhisattva said: 'Let's meet again at Taebaek Galbanji (Taebaek Galban Land).' Then he disappeared. (To this day, thorns do not grow in Songjeong (Pine Pavilion), nor do hawks or falcons perch there.) Jang went to Taebaek Mountain (Taebaek Mountain) to find him, and saw...

巨蟒蟠結樹下。謂侍者曰。此所謂葛蟠地。乃創石南院(今凈巖寺)以候聖降。粵有老居士。方袍襤褸。荷葛簣。盛死狗兒來。謂侍者曰。欲見慈藏來爾。門者曰。自奉山帚未見忤犯吾師諱者。汝何人斯爾狂言乎。居士曰。但告汝師。遂入告。藏不之覺曰。殆狂者耶。門人出詬逐之。居士曰。歸歟歸歟有我相者焉得見我。乃倒簣拂之。狗變為師子寶座。升坐放光而去。藏聞之。方具威儀。尋光而趍登南嶺。已杳然不及。遂殞□而卒。荼毗安骨于石穴中。凡藏之締構寺塔十有餘所。每一興造必有異祥。故蒲塞供填市。不日而成。藏之道具布襪。並太和龍所獻木鴨枕。與釋尊由衣等。合在通度寺。又巘陽縣(今彥陽)有鴨游寺。枕鴨嘗於此現異。故名之。又有釋圓勝者。先藏西學。而同還桑梓。助弘律部云。贊曰。

曾向清涼夢破回　　七篇三聚一時開　欲令緇素衣慚愧　　東國衣冠上國裁

元曉不羈

聖師元曉俗姓薛氏。祖仍皮公。亦云赤大公。今赤大淵側有仍皮公廟。父談捺乃末。初示生於押梁郡南(今章山郡)佛地村北栗谷裟羅樹下。村名佛地。或作發智村(俚云弗等乙村)裟羅樹者。諺云。師之家本住此谷西南。母既娠而月滿。適過此谷栗樹下。忽分產而倉皇不能歸家。且以夫衣掛樹。而寢處

【現代漢語翻譯】現代漢語譯本一條巨蟒盤繞在樹下。慈藏（Jajang，新羅僧人）對侍者說：『這裡就是所謂的葛蟠地。應該在這裡建立石南院（Seognamwon，寺廟名，即現在的凈巖寺）以等待聖人降臨。』當時有一位老居士，穿著破舊的僧袍，挑著一個用葛藤編織的筐，裡面裝著死狗來到這裡，對侍者說：『我想見慈藏。』守門人說：『自從我拿著掃帚侍奉山門以來，從未見過有人冒犯我們師父的名諱。你是什麼人，竟敢說出如此狂妄的話？』居士說：『你只管稟告你的師父。』於是侍者進去稟告。慈藏沒有意識到，說：『大概是個瘋子吧。』門人出來呵斥並驅趕他。居士說：『回去吧，回去吧，心中有『我』的執著，怎麼能見到我呢？』於是他把筐倒過來，拂了一下，死狗變成了獅子寶座。居士升座，放出光芒離去。慈藏聽到這件事，才穿戴整齊，循著光芒追趕到南嶺，但已經杳無軌跡，於是悲傷地去世了。火化后，將骨灰安放在石穴中。慈藏建造的寺廟和佛塔有十多處。每次興建，必定有奇異的祥瑞出現。因此，信徒們爭相供奉，很快就完成了建造。慈藏的日常用具，包括布襪，以及太和龍（Taehwa Dragon）所獻的木鴨枕，與釋迦牟尼佛的袈裟等，都儲存在通度寺（Tongdosa，寺廟名）。另外，巘陽縣（Geonyanghyeon，今彥陽）有鴨游寺（Agyusa，寺廟名）。木枕鴨曾經在這裡顯現奇異景象，因此得名。還有一位釋圓（Seokwon）勝者，先學習**學，然後一同返回家鄉，幫助弘揚律部。讚頌說：『曾經在清涼山（Cheongnyangsan，山名）的夢中醒來，七篇和三聚戒（戒律名）一時開啟。想要讓僧人和俗人都感到慚愧，東國的衣冠（指新羅的服飾制度）以上國的制度為標準。』元曉（Wonhyo，新羅僧人）不羈聖師元曉，俗姓薛氏（Seol），祖父名叫仍皮公（Reungpi Gong），也叫赤大公（Jeokdae Gong）。現在赤大淵（Jeokdaeyeon）旁邊有仍皮公廟（Reungpi Gongmyo）。父親談捺乃末（Damnal Naimal）。最初在押梁郡南（Aplyang-gunnam，今章山郡）佛地村（Bulji-chon）北面的栗谷裟羅樹（Sarabalasu）下出生。村名佛地，也寫作發智村（Balji-chon，方言稱為弗等乙村）。裟羅樹，用諺語來說，師父的家本來就住在山谷的西南方。母親懷孕滿了月，正好經過這個山谷的栗樹下，忽然生產，倉皇不能回家，於是把丈夫的衣服掛在樹上，在那裡休息。

【English Translation】 English version A large serpent coiled beneath a tree. Jajang (신라승려, a Silla monk) said to his attendant, 'This is the so-called Geoppan-ji (갈반지). We should establish Seognamwon (석남원, temple name, now known as Jingwam Temple) here to await the descent of a sage.' At that time, there was an old layman, wearing tattered robes, carrying a basket made of kudzu vines, filled with a dead dog. He said to the attendant, 'I wish to see Jajang.' The gatekeeper said, 'Since I have been sweeping the gate, I have never seen anyone dare to utter our master's name so disrespectfully. Who are you to speak such madness?' The layman said, 'Just inform your master.' So the attendant went in to inform him. Jajang, unaware, said, 'Probably just a madman.' The gatekeeper came out and scolded and drove him away. The layman said, 'Returning, returning, how can one with the notion of 'self' see me?' Then he overturned the basket and brushed it off, and the dead dog transformed into a lion throne. He ascended the throne, emitted light, and departed. Jajang, upon hearing this, donned his ceremonial attire and followed the light to Namnyeong (남령), but it had already vanished without a trace. He then passed away in sorrow. After cremation, his ashes were enshrined in a stone cave. Jajang constructed more than ten temples and pagodas. Each construction was accompanied by auspicious omens. Therefore, the Buddhist followers eagerly made offerings, and the construction was completed quickly. Jajang's everyday items, including cloth socks, and a wooden duck pillow presented by Taehwa Dragon (태화룡), along with Shakyamuni Buddha's robe, are all preserved at Tongdosa (통도사, temple name). Additionally, in Geonyanghyeon (건양현, now Eonyang), there is Agyusa (압유사, temple name). The wooden duck pillow once manifested miraculous signs here, hence the name. There was also the Venerable Seokwon (석원), who first studied **ology and then returned home together, helping to propagate the Vinaya school. A eulogy says: 'Once awakened from a dream on Cheongnyangsan (청량산, mountain name), the seven sections and three aggregates of precepts (계율명) were opened at once. Wishing to make both monks and laypeople feel ashamed, the attire of the Eastern country (referring to Silla's clothing system) was based on the standards of the upper country (China).' Wonhyo (원효, Silla monk) Unrestrained The Venerable Master Wonhyo, whose secular surname was Seol (설), his grandfather was named Reungpi Gong (능피공), also known as Jeokdae Gong (적대공). Now, next to Jeokdae Pond (적대연) is Reungpi Gong Shrine (능피공묘). His father was Damnal Naimal (담날내말). He was first born in Aplyang-gunnam (압량군남, now Jangsan-gun) north of Bulji Village (불지촌) under a Sarabalasu tree (사라발수). The village is named Bulji, also written as Balji Village (발지촌, dialect called Beuldeung-eul Village). The Sarabalasu tree, in the vernacular, the master's home was originally located southwest of the valley. His mother, having reached full term in her pregnancy, happened to pass under a chestnut tree in this valley, and suddenly gave birth, unable to return home in haste. So she hung her husband's clothes on the tree and rested there.

其中。因號樹曰裟羅樹。其樹之實亦異於常。至今稱裟羅栗古。傳昔有主寺者。給寺奴一人。一夕饌栗二枚。奴訟于官。官吏怪之。取栗檢之。一枚盈一缽。乃皈判給一枚。故因名栗谷。師既出家。舍其宅為寺。名初開。樹之旁置寺曰裟羅。師之行狀云。是京師人。從祖考也。唐僧傳云。本下湘州之人。按麟德二年間。文武王割上州下州之地。置歃良州。則下州乃今之昌寧郡也。押梁郡本下州之屬縣。上州則今尚州。亦作湘州也。佛地村今屬慈仁縣。則乃押梁之所分開也。師生小名誓幢。第名新幢(幢者俗云毛也)初母夢流星入懷。因而有娠。及將產。有五色云覆地。真平王三十九年。大業十三年丁丑歲也生而穎異。學不從師。其遊方始末。弘通茂跡具載唐傳與行狀。不可具載。唯鄉傳所記有一二段異事。師嘗一日風顛唱街云。誰許沒柯斧。我斫支天柱。人皆未喻。時太宗聞之曰。此師殆欲得貴婦產賢子之謂爾。國有大賢。利莫大焉。時瑤石宮(今學院是也)有寡公主。敕宮吏覓曉引入。宮吏奉敕將求之。已自南山來過蚊川橋(沙川。俗云年川。又蚊川。又橋名榆橋也)遇之。佯墮水中濕衣褲。吏引師于宮。褫衣曬㫰。因留宿焉。公主果有娠。生薛聰。聰生而睿敏。博通經史。新羅十賢中一也。以方音通會華夷方俗物

名。訓解六經文學。至今海東業明經者。傳受不絕。曉既失戒生聰。已后易俗服。自號小姓居士。偶得優人舞弄大瓠。其狀瑰奇。因其形制為道具。以華嚴經一切無礙人一道出生死命名曰無礙。仍作歌流於世。嘗持此。千村萬落且歌且舞。化詠而歸。使桑樞甕牖玃猴之輩。皆識佛陀之號。咸作南無之稱。曉之化大矣哉。其生緣之村名佛地。寺名初開。自稱元曉者。蓋初輝佛日之意爾。元曉亦是方言也。當時人皆以鄉言稱之。始且也。曾住芬皇寺。纂華嚴疏至第四十回向品。終乃絕筆。又嘗因訟分軀于百松。故皆謂位階初地矣。亦因海龍之誘承詔于路上。撰三昧經疏。置筆硯于牛之兩角上。因謂之角乘。亦表本始二覺之微旨也。大安法師排來而粘紙。亦知音唱和也。既入寂。聰碎遺骸。塑真容。安芬皇寺。以表敬慕終天之志。聰時旁禮。像忽回顧。至今猶顧矣。曉嘗所居穴寺旁有聰家之墟云贊曰。

角乘初開三昧軸　　舞壺終掛萬街風　月明瑤石春眠去　　門掩芬皇顧影空

回顧至。

義湘傳教

法師義湘。考曰韓信金氏。年二十九依京師皇福寺落髮。未幾西圖觀化。遂與元曉道出遼東。邊戍邏之為諜者。囚閉者累旬。僅免而還(事在崔侯本傳及曉師行狀等)永徽初。會唐使舡有西還者。寓載

【現代漢語翻譯】現代漢語譯本：

元曉（Wonhyo）：他精通六經的訓詁和文學。至今，海東（Haidong，指朝鮮）研習明經的人，都傳承他的學問。元曉起初因為犯戒而失去戒律，後來改變習俗，自稱小姓居士。他偶然得到藝人舞弄的大葫蘆，形狀奇特。於是他根據葫蘆的形狀製作道具，並以《華嚴經》中『一切無礙人一道出生死』的含義，命名為『無礙』。他還創作歌曲流傳於世。他曾經拿著這個道具，走遍千村萬落，邊歌邊舞，用歌詠來教化民眾。使得即使是住在簡陋房屋裡的百姓，以及那些愚昧無知的人，都知道佛陀的名號，都念誦『南無』。元曉的教化真是偉大啊！他出生的村莊名叫佛地（Buddha Land），寺廟名叫初開（First Opening）。他自稱元曉，大概是初放佛日光明的意思。『元曉』也是方言的說法，當時的人都用鄉音稱呼他。他最初住在芬皇寺（Bunhwangsa Temple），撰寫《華嚴疏》到第四十回向品時，最終停筆。他還曾經因為訴訟而分身於百松（Baeksong），所以大家都認為他的位階已經達到初地菩薩的境界。也因為海龍（Sea Dragon）的引誘，他在路上接受詔令，撰寫《三昧經疏》。他把筆硯放在牛的兩角上，因此被稱為『角乘』，也象徵著本覺和始覺的微妙旨意。大安法師（Da'an）前來抄寫並貼上紙張，也是知音的唱和。他圓寂后，弟子們打碎他的遺骸，塑造他的真容像，安放在芬皇寺，以表達敬慕他直到永遠的心意。當時，聰（Chong）在旁邊行禮，佛像忽然回頭看他，至今仍然保持著回頭的姿勢。元曉曾經居住的穴寺旁邊，有聰家的遺址。讚頌說：

『角乘初開三昧軸，舞壺終掛萬街風。』『月明瑤石春眠去，門掩芬皇顧影空。』

回顧至此。

義湘傳教：

法師義湘（Uisang），他的父親是韓信金氏（Hansin Kim）。二十九歲時，他在京師皇福寺（Hwangboksa Temple）出家。不久，他打算前往西方求法，於是與元曉一同從遼東出發。邊境的士兵懷疑他們是間諜，把他們囚禁了數旬才放他們回去（這件事記載在崔侯的本傳和元曉師的行狀等書中）。永徽初年，正趕上有唐朝的使船要返回，於是他寄住在船上。

【English Translation】 English version:

Wonhyo: He was proficient in the exegesis and literature of the Six Classics. To this day, those in Haidong (Korea) who study the Myeonggyeong (Classics) continue to inherit his learning. Wonhyo initially lost his precepts due to breaking a commandment, and later changed his customs, calling himself a 'Small Surname Layman'. He happened to obtain a large gourd that entertainers used for dancing, which had a peculiar shape. Therefore, he created a prop based on the shape of the gourd, and named it 'Unobstructed' (Mu-ae) based on the meaning of 'all unobstructed people are born into and die from one path' in the Avatamsaka Sutra (Huayan Jing). He also composed songs that spread throughout the world. He once carried this prop, traveling through thousands of villages, singing and dancing, using songs to enlighten the people. As a result, even the common people living in humble dwellings and those who were ignorant all knew the name of the Buddha and recited 'Namo'. Wonhyo's enlightenment was truly great! The village where he was born was named Buddha Land (Buddha-ji), and the temple was named First Opening (Cho-gae). He called himself Wonhyo, probably meaning the first shining of the Buddha's sun. 'Wonhyo' is also a dialectal term; people at that time addressed him using the local dialect. He initially resided at Bunhwangsa Temple, and when writing the commentary on the Avatamsaka Sutra up to the fortieth chapter on dedication, he eventually stopped writing. He also once manifested himself in hundreds of pine trees due to a lawsuit, so everyone believed that his rank had reached the level of the first Bhumi (stage of enlightenment). Also, due to the enticement of the Sea Dragon, he received an imperial order on the road and wrote the Samadhi Sutra Commentary. He placed his pen and inkstone on the two horns of an ox, hence it was called 'Horn Ride', which also symbolizes the subtle meaning of the original and beginning enlightenment. The Dharma Master Da'an came to copy and paste the paper, which was also a harmonious response from a kindred spirit. After he entered Nirvana, his disciples broke his remains and sculpted his true likeness, placing it in Bunhwangsa Temple to express their respect and admiration for him until the end of time. At that time, Chong paid his respects beside the statue, and the Buddha image suddenly turned its head to look at him, and it still maintains the posture of looking back to this day. Next to the cave temple where Wonhyo once lived, there are the ruins of Chong's house. A eulogy says:

'The horn ride first opened the Samadhi scroll, the dancing gourd finally hangs in the wind of ten thousand streets.' 'The moon shines on the jade stone, spring sleep departs, the door closes at Bunhwangsa, the lonely shadow looks back.'

End of looking back.

Uisang's Propagation of the Dharma:

The Dharma Master Uisang, his father was Hansin Kim. At the age of twenty-nine, he became a monk at Hwangboksa Temple in the capital. Soon after, he intended to go west to seek the Dharma, so he set out from Liaodong with Wonhyo. The border soldiers suspected them of being spies and imprisoned them for several weeks before releasing them (this matter is recorded in the biography of Lord Choi and the hagiography of Master Wonhyo, etc.). In the early years of Yonghui, he happened to encounter a Tang Dynasty envoy ship returning west, so he resided on the ship.

入中國。初止楊州。州將劉至仁請留衙內。供養豐贍。尋往終南山至相寺謁智儼。儼前夕夢一大樹生海東。枝葉溥布。來蔭神州。上有鳳巢。登視之。有一摩尼寶珠。光明屬遠。覺而驚異。灑掃而待。湘乃至。殊禮迎際。從容謂曰。吾昨者之夢。子來投我之兆。許為入室。雜花妙旨。剖析幽微儼喜。逢郢質克發新致。可謂鉤深索隱藍茜沮本色。既而本國丞相金欽純一作仁問良圖等。往囚于唐。高宗將大舉東征。欽純等密遣湘誘而先之。以咸享元年庚午還國。聞事于朝。命神印大德明朗。假設密壇法穰之。國乃免。儀鳳元年。湘歸太伯山。奉朝旨創浮石寺。敷敞大乘靈感頗著。終南門人賢首撰搜玄疏。送副本于湘處。並奉書勤懇曰。西京崇福寺僧法藏。致書于海東新羅華嚴法師侍者。一從分別二十餘年。傾望之誠豈離心首。加以煙雲萬里海陸千重。恨此一身不復再面。抱懷戀戀。夫何可言。故由夙世同因今生同業。得於此報。俱沐大經。特蒙先師授茲粵典。仰承上人歸鄉之後。開演華嚴。宣揚法界。無礙緣起。重重帝網。新新佛國。利益弘廣。喜躍增深。是知如來滅后。光輝佛日。再轉法輪。令法久住者。其唯法師矣。藏進趣無成。周旋寡況。仰念茲典。愧荷先師。隨分受持。不能捨離。希憑此業。用結來因。但以和尚

【現代漢語翻譯】現代漢語譯本湘（Uisang，新羅僧人）來到中國，最初住在楊州。楊州將領劉至仁請求他留在衙內，給予豐厚的供養。不久，湘前往終南山至相寺拜謁智儼（Zhiyan）。智儼前夜夢見一棵大樹從海東生長出來，枝葉茂盛，覆蓋神州（中國），樹上有一個鳳巢。他登上樹觀看，發現一顆摩尼寶珠（Mani Jewel），光明照耀遠方。醒來后，他感到驚異，於是灑掃庭院等待湘的到來。湘到達后，智儼以特殊的禮節迎接他，從容地說：『我昨天的夢，是您來投奔我的預兆。』於是允許湘進入內室，為他剖析雜花（各種花朵）的微妙旨意，闡明深奧的道理。智儼很高興遇到了能深刻理解並闡發新意的湘，這真是能從深處挖掘，從隱秘處探尋，即使是藍茜（染料）也能恢復本色。不久，本國（新羅）的丞相金欽純（Kim Heum-sun，一作金仁問）等人被囚禁在唐朝。高宗（唐朝皇帝）將要大舉東征。金欽純等人秘密派遣湘去引誘並先發制人。咸亨元年（公元670年），湘回到新羅。他向朝廷稟報了情況，朝廷命令神印大德明朗（Myongnang）假設密壇，舉行法會禳解災禍，國家才得以倖免。儀鳳元年，湘回到太伯山（Mount Taebaek），奉朝廷旨意建立浮石寺（Buseok Temple），弘揚大乘佛法，靈驗的事蹟很多。終南山的門人賢首（Xianshou，法藏的法號）撰寫了《搜玄疏》（Commentary on the Search for the Profound），送了一份副本給湘，並附上一封信，懇切地說：『西京（長安）崇福寺僧人法藏（Fazang），致書于海東（朝鮮半島）新羅華嚴法師侍者。自從分別二十多年來，傾慕仰望的心情從未離開心頭。加上煙雲萬里，海陸千重，遺憾此身不能再次相見，心中戀戀不捨，不知如何表達。因為前世有共同的因緣，今生有共同的行業，才能得到這樣的果報，一同沐浴在大乘經典之中。特別蒙受先師（智儼）傳授這部經典，仰承上人（湘）歸鄉之後，開演華嚴，宣揚法界（Dharmadhatu），無礙緣起（Interdependent Origination），重重帝網（Indra's net），新新佛國（Buddha-land），利益廣博，喜悅之情更加深厚。由此可知，如來（Tathagata）滅度之後，光輝佛日，再次轉動法輪（Dharmachakra），使佛法長久住世的人，大概只有法師您了。法藏進取沒有成就，處境也很不好。仰慕這部經典，愧對先師，只能隨分受持，不敢舍離。希望憑藉這個行業，用來結下來世的因緣。只是因為和尚（湘）』

【English Translation】 English version Uisang (Silla monk) came to China and initially stayed in Yangzhou. The Yangzhou general, Liu Zhiren, requested him to stay within the government compound, providing generous offerings. Soon after, Uisang went to Zhongnan Mountain to visit Zhiyan at the Zixiang Temple. The night before, Zhiyan dreamed of a large tree growing from the East Sea, its branches and leaves spreading widely to cover Shenzhou (China), with a phoenix nest on top. He climbed up to look and found a Mani Jewel, its light shining far and wide. Awakening, he was astonished and swept the courtyard to await Uisang's arrival. When Uisang arrived, Zhiyan greeted him with special courtesy, saying calmly, 'My dream last night was a sign of your coming to me.' He then allowed Uisang into his inner chamber, analyzing the subtle meanings of various flowers and elucidating profound principles. Zhiyan was delighted to have met Uisang, who could deeply understand and develop new ideas, truly capable of excavating from the depths and seeking from the hidden, even restoring the original color of indigo dye. Soon after, the Prime Minister of his country (Silla), Kim Heum-sun (also known as Kim In-mun), and others were imprisoned in the Tang Dynasty. Emperor Gaozong (of Tang) was about to launch a major eastern expedition. Kim Heum-sun and others secretly sent Uisang to lure and preemptively strike. In the first year of Xianheng (670 AD), Uisang returned to Silla. He reported the situation to the court, which ordered the virtuous monk Myongnang to set up a secret altar and perform a Dharma assembly to avert the disaster, thus saving the country. In the first year of Yifeng, Uisang returned to Mount Taebaek and, by imperial decree, founded Buseok Temple, propagating Mahayana Buddhism, with many miraculous events. Xianshou (Fazang), a disciple from Zhongnan Mountain, wrote the 'Commentary on the Search for the Profound' and sent a copy to Uisang, along with a letter, earnestly saying: 'The monk Fazang of Chongfu Temple in Xijing (Chang'an) writes to the attendant of the Huayan Dharma Master of Silla in the East Sea (Korean Peninsula). Since our separation more than twenty years ago, my admiration and longing have never left my mind. Moreover, with ten thousand miles of misty clouds and thousands of layers of sea and land, I regret that this body cannot meet you again, and my heart is filled with longing, which I cannot express. Because of our shared causes in previous lives and our shared karma in this life, we have received this reward, bathing together in the Mahayana scriptures. I was especially honored to receive this scripture from our late teacher (Zhiyan), and I look forward to you (Uisang) returning to your homeland to expound the Huayan, propagate the Dharmadhatu, the Interdependent Origination, the Indra's net, and the new Buddha-lands, bringing vast benefits and deepening joy. From this, we know that after the Tathagata's passing, the one who shines the light of the Buddha's sun, turns the Dharmachakra again, and causes the Dharma to abide for a long time is probably only you, Dharma Master. Fazang's progress has been unsuccessful, and my circumstances are not good. I admire this scripture and am ashamed to face our late teacher, so I can only uphold it according to my ability and dare not abandon it. I hope to use this karma to create causes for future lives. It is only because the monk (Uisang)'

章疏義豐文簡。致令後人多難趣。入是以錄和尚微言妙旨。勒成義記。近因勝詮法師抄寫。還鄉傳之彼士。請上人詳檢臧否。幸示箴誨。伏願噹噹來世。捨身受身。相與同於盧舍那。聽受如此。無盡妙法。修行如此。無量普賢願行。儻余惡業。一朝顛墜。伏希上人不遺宿昔。在諸趣中。示以正道。人信之次。時訪存沒。不具(文載大文類)湘乃令十剎傳教。太伯山浮石寺。原州毗摩羅伽耶之海印。毗瑟之玉泉。金井之梵魚。南嶽華嚴寺等是也。又著法界圖書印並略疏。括盡一乘樞要。千載龜鏡。競所珍佩。余無撰述。嘗鼎味一臠足矣圖成總章元年戊辰。是年儼亦歸寂。如孔氏之絕筆于獲麟矣。世傳湘乃金山寶蓋之幻有也。徒弟悟真。智通。表訓。真定。真藏。道融。良圓。相源。能仁。義寂等十大德為領首。皆亞聖也。各有傳。真嘗處下柯山鶻嵓寺。每夜伸臂點浮石室燈。通著錐洞記。蓋承親訓。故辭多詣妙。訓曾住佛國寺。常往來天宮。湘住皇福寺時。與徒眾繞塔。每步虛而上。不以階升。故其塔不設梯磴。其徒離階三尺。履空而旋。湘乃顧謂曰。世人見此。必以為怪。不可以訓世。余如崔侯所撰本傳。贊曰。

披榛跨海冒煙塵　　至相門開接瑞珍　采采雜花我故國　　終南太伯一般春

蛇福不言

【現代漢語翻譯】現代漢語譯本：章疏的意義豐富但文字簡略，導致後人難以理解。因此，我將義湘和尚的精妙言論整理成義記。最近，勝詮法師抄寫后帶回故鄉傳播。請上人詳細審閱並指正，希望能給予教誨。我希望在未來的生生世世中，捨棄此身再受彼身，能與盧舍那佛一樣，聽受這無盡的妙法，修行這無量的普賢願行。如果我還有惡業，一旦墮落，希望上人不忘記我們過去的交情，在各道中為我指明正道。人們相信之後，請時常探訪我的存亡。不一一詳述。（文載於《大文類》）義湘於是命令十座寺院傳教，包括太伯山的浮石寺、原州的毗摩羅伽耶之海印寺、毗瑟的玉泉寺、金井的梵魚寺、南嶽華嚴寺等。他還著有《法界圖書印》及略疏，概括了一乘教義的精要，是千載難逢的寶鑑，人們爭相珍藏。他沒有其他的著作，嘗鼎一臠足矣。圖書完成於總章元年戊辰年，同年義湘也圓寂了，如同孔子絕筆于獲麟。世人相傳義湘是金山寶蓋的化身。他的弟子悟真、智通、表訓、真定、真藏、道融、良圓、相源、能仁、義寂等十大德為首，都是亞聖級別的人物，各有傳記。真藏曾住在下柯山鶻嵓寺，每夜伸臂點亮浮石室的燈。智通著有《錐洞記》，大概是繼承了義湘的親身教誨，所以文辭非常精妙。表訓曾住在佛國寺，常往來於天宮。義湘住在皇福寺時，與徒眾繞塔，每次都凌空而上，不走臺階，所以那座塔沒有設定梯磴。他的弟子們離開臺階三尺，在空中旋轉。義湘回頭對他們說：『世人見到此景，必定認為奇怪，不可以用來教化世人。』其他事蹟如崔侯所撰寫的本傳所記載。贊曰：『披荊斬棘跨越海洋，冒著煙塵而來，至相門打開迎接瑞珍。採摘故國的雜花，終南山和太伯山一樣充滿春意。』蛇福不發一言。

【English Translation】 English version: The meanings in the commentaries and treatises are rich, but the writing is concise, making it difficult for later generations to understand. Therefore, I have compiled the profound words and subtle meanings of Venerable Uisang (Uisang: a Korean Buddhist monk) into a record of meanings. Recently, Dharma Master Seung詮 (Seung詮: a Korean Buddhist monk) copied it and took it back to his hometown to spread it. Please, Venerable One, examine it in detail and correct it, and I hope to receive your teachings. I hope that in future lives, I may relinquish this body and receive another, and be like Vairocana Buddha (Vairocana: a celestial Buddha who is often interpreted as the embodiment of emptiness) , listening to this endless wonderful Dharma and practicing these immeasurable Samantabhadra's vows (Samantabhadra: a bodhisattva associated with practice and meditation). If I still have evil karma and fall one day, I hope that the Venerable One will not forget our past friendship and will show me the right path in all realms. After people believe in it, please visit me from time to time to inquire about my existence. I will not go into details. (The text is found in 'Daemunryu'). Uisang then ordered ten temples to propagate the teachings, including Buseoksa Temple (Buseoksa: Floating Stone Temple) on Mount Taebaek, Haeinsa Temple (Haeinsa: Ocean Seal Temple) of Vimalagaya in Wonju, Okcheonsa Temple (Okcheonsa: Jade Spring Temple) of Biseul, Beomeosa Temple (Beomeosa: Brahma Fish Temple) of Geumjeong, and Hwaeomsa Temple (Hwaeomsa: Garland Temple) on Mount Nanyue. He also wrote 'The Seal of the Dharma Realm's Books and Pictures' and a brief commentary, which summarizes the essentials of the One Vehicle teaching and is a precious mirror for thousands of years, which people compete to treasure. He has no other writings; tasting one piece of meat from a cauldron is enough. The book was completed in the year of Emujin in the first year of Zongzhang, and in the same year, Uisang also passed away, just like Confucius's (Confucius: Chinese philosopher and politician) writing stopped at the capture of the Lin. It is said that Uisang was an incarnation of the treasure cover of Geumsan. His disciples, including Wujin, Jitong, Pyohun, Jinjeong, Jinzang, Dorong, Ryangwon, Sangwon, Nengin, and Uijeok, were the ten leading virtuous monks, all of whom were almost saints and each had their own biographies. Jinzang once lived in Guryam Temple on Mount Hageosan, and every night he would stretch out his arm to light the lamp in the Floating Stone Room. Jitong wrote 'The Record of the Awl Hole', probably inheriting Uisang's personal teachings, so his writing is very subtle. Pyohun once lived in Bulguksa Temple (Bulguksa: Buddha Land Temple) and often traveled to the heavenly palace. When Uisang lived in Hwangboksa Temple (Hwangboksa: Imperial Blessing Temple), he and his disciples circumambulated the pagoda, ascending into the air each time without using the stairs, so the pagoda was not equipped with steps. His disciples left the steps by three feet and rotated in the air. Uisang turned around and said to them, 'When people see this, they will surely think it is strange and cannot be used to teach the world.' Other deeds are recorded in the original biography written by Marquis Cui. The eulogy says: 『Cutting through thorns, crossing the sea, braving smoke and dust, the gate of the ultimate phase opens to welcome auspicious treasures. Picking miscellaneous flowers from my homeland, Mount Zhongnan and Mount Taebaek are equally full of spring.』 Snake blessing does not speak.

京師萬善北里有寡女。不夫而孕。既產。年至十二歲不語。亦不起。因號蛇童(下或作蛇卜巴又伏等皆言童也)一日其母死。時元曉住高仙寺。曉見之迎禮。福不答拜而曰。君我昔日馱經牸牛。今已亡矣。偕葬何如。曉曰諾。遂與到家。令曉布薩授戒。臨尸祝曰。莫生兮其死也苦。莫死兮其生也苦。福曰詞煩。更之曰。死生苦兮。二公輿歸活里山東麓。曉曰。葬智惠虎于智惠林中。不亦宜乎。福乃作偈曰。往昔釋迦牟尼佛。裟羅樹間入涅槃。於今亦有如彼者。欲入蓮花藏界寬。言訖拔茅莖。下有世界。晃朗清虛。七寶欄楯。樓閣莊嚴。殆非人間世。福負尸共入其地。奄然而合。曉乃還。後人為創寺于金剛山東南。額曰道場寺。每年三月十四日。行占察會為恒規。福之應世唯示此爾。俚諺多以荒唐之說托焉。可笑。贊曰。

淵默龍眠豈等閑　　臨行一曲沒多般　苦兮生死元非苦　　華藏浮休世界寬

真表傳簡

釋真表。完山州(今全州牧)萬頃縣人(或作豆乃山縣。或作那山縣。今萬頃。古名亙乃山縣也。負寧傳釋□之。鄉里。云金山縣人。以寺名乃縣名混之也。)父曰真乃末。母吉寶娘。姓井氏。年至十二歲。投金山寺崇濟法師講下。落彩請業。其師嘗謂曰。吾曾入唐受業于善道三藏。然後入

【現代漢語翻譯】現代漢語譯本京城萬善北里住著一位寡婦的女兒。她未婚先孕。生下的孩子，到了十二歲還不會說話，也不能站立。因此被稱為蛇童（下文或寫作蛇卜巴，又伏等，都是指童子）。一天，她的母親去世了。當時元曉（Wonhyo，新羅時期著名高僧）住在高仙寺。元曉見到蛇童，向她行禮。蛇童沒有答拜，卻說：『您是我昔日馱經的母牛，現在已經死了。一起埋葬怎麼樣？』元曉說：『好的。』於是和她一起到家。元曉讓她舉行布薩（Posadha，佛教儀式）並授戒。臨到屍體前祝禱說：『不要生啊，因為死是痛苦的。不要死啊，因為生是痛苦的。』蛇童說：『話太繁瑣。』改說：『生死是苦啊。』兩人將屍體抬到活里山東麓。元曉說：『將智慧虎葬在智慧林中，不也很合適嗎？』蛇童於是作偈（Gatha，佛教詩歌）說：『往昔釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）。在裟羅樹間入涅槃（Nirvana，佛教概念，指解脫）。如今也有像他一樣的人，想要進入蓮花藏界（Lotus-womb world，佛教宇宙觀中的一個世界）寬廣的境界。』說完，拔出一根茅草莖，下面出現了一個世界，明亮而清虛，有七寶欄楯（Seven-jeweled railings，裝飾華麗的欄桿），樓閣莊嚴，簡直不是人間。蛇童揹著屍體一同進入那個地方，隨即消失了。元曉於是返回。後來人們在金剛山東南建造寺廟，題額為道場寺。每年三月十四日，舉行占察會（Divination assembly，佛教儀式）成為慣例。蛇童應世，只是爲了顯示這件事罷了。民間的諺語多用荒唐的說法來附會這件事，真是可笑。贊曰：

淵默龍眠豈等閑，臨行一曲沒多般。苦兮生死元非苦，華藏浮休世界寬。

真表傳簡

釋真表（Jinpyo，新羅僧人）。是完山州（Wansan-ju，今全州牧）萬頃縣人（Mangyeong-hyeon，或寫作豆乃山縣，或寫作那山縣。今萬頃，古名亙乃山縣。負寧傳記載釋□是金山縣人，這是因為寺廟的名字和縣的名字混淆了）。他的父親叫真乃末，母親叫吉寶娘，姓井。真表十二歲時，投奔金山寺崇濟法師門下，學習佛法。他的老師曾經說：『我曾經到唐朝向善道三藏（Shandao Sanzang，唐代僧人）學習，然後進入……』

【English Translation】 English version In Gyeongseong (Seoul), in the Bukri of Manseon (a district), there lived a widowed woman's daughter. She became pregnant without a husband. The child, after being born, did not speak or stand even at the age of twelve. Therefore, she was called Snake Child (sometimes written as Snake Bokba, or Bok, all referring to the child). One day, her mother died. At that time, Wonhyo (a famous Silla monk) was residing at Goseon Temple. Wonhyo, upon seeing the Snake Child, greeted her with respect. The Snake Child did not return the bow but said, 'You are the ox that used to carry scriptures for me. Now it is dead. How about we bury it together?' Wonhyo said, 'Okay.' So, he went with her to her house. He had her perform the Posadha (Buddhist ceremony) and gave her precepts. Standing before the corpse, he chanted, 'Do not be born, for death is suffering. Do not die, for life is suffering.' The Snake Child said, 'The words are too complicated.' She changed it to, 'Life and death are suffering.' The two carried the corpse to the eastern foot of Hwalli Mountain. Wonhyo said, 'Is it not fitting to bury the Wisdom Tiger in the Wisdom Forest?' The Snake Child then composed a Gatha (Buddhist verse), saying, 'In the past, Sakyamuni Buddha (the founder of Buddhism) entered Nirvana (Buddhist concept of liberation) among the Sal trees. Now there is also someone like him, wanting to enter the vast realm of the Lotus-womb world (a world in Buddhist cosmology).' After saying this, she pulled out a blade of grass, and beneath it appeared a world, bright and clear, with seven-jeweled railings (ornate railings), and magnificent pavilions, hardly a human realm. The Snake Child carried the corpse and entered that place together, and then disappeared. Wonhyo then returned. Later, people built a temple southeast of Geumgang Mountain, naming it Dochang Temple. Every year on the fourteenth day of the third month, they hold a divination assembly (Buddhist ritual) as a regular practice. The Snake Child's appearance in the world was only to show this event. Folk proverbs often attribute absurd stories to this, which is laughable. A eulogy says:

The profound silence of the dragon's slumber is not ordinary; one song before departure contains many meanings. Suffering, life, and death are not inherently suffering; the Lotus Treasury world is vast and expansive.

Brief Biography of Jinpyo

The monk Jinpyo (a Silla monk) was from Mangyeong-hyeon (or written as Dunaesan-hyeon, or Nasan-hyeon, now Mangyeong, formerly known as Geonnaesan-hyeon) in Wansan-ju (now Jeonju). His father was Jinnaemal, and his mother was Gilbo-nyang, with the surname Jeong. At the age of twelve, Jinpyo went to study under Dharma Master Sungje at Geumsan Temple. His teacher once said, 'I once went to Tang China to study under Shandao Sanzang (a Tang Dynasty monk), and then entered...'

五臺。感文殊菩薩現受五戒。表啟曰。勤修幾何得戒耶。濟曰。精至則不過一年。表聞師之言。遍游名岳。止錫仙溪山不思議庵。該煉三業。以亡身懺□□□初以七宵為期。五輪撲石。膝腕俱碎。雨血嵓崖。若無聖應。決志捐舍。更期七日。二七日終。見地藏菩薩。現受凈戒。即開元二十八年庚辰三月十五日辰時也。時齡二十餘三矣。然志存慈氏。故不敢中止。乃移靈山寺(一名邊山又楞伽山)又勤勇如初。果感彌力。現授占察經兩卷(此經丹陳隋間外國所譯。非今始出也。慈氏以經授之耳)並證果簡子一百八十九介。謂曰。于中第八簡子喻新得妙戒。第九簡子喻增得具戒。斯二簡子是我手指骨。余皆沉檀木造。喻諸煩惱。汝以此傳法於世。作濟人津筏。表既受聖莂。來住金山。每歲開壇。阪張法施。壇席精嚴。末季未之有也。風化既周。游涉到阿瑟羅州。島嶼間魚鰲成橋。迎入水中。講法受戒。即天寶十一載壬辰二月望日也。或本云元和六年。誤矣。元和在憲德王代(去聖德幾七十年矣)。景德王聞之。迎入宮闥。受菩薩戒。嚫租七萬七千石。椒庭列岳皆受戒。品施絹五百端。黃金五十兩。皆容受之。分施諸山。廣興佛事。其骨石今在缽淵寺。即為海族演戒之地。得法之袖領。曰永深寶宗信芳體珍珍海真善釋忠等。

【現代漢語翻譯】現代漢語譯本五臺山。感應到文殊菩薩顯現並傳授五戒。表啟（姓名）說：『勤奮修行多久才能得到戒律呢？』濟（姓名）說：『如果精進到極致，不超過一年。』表（姓名）聽聞濟（姓名）的教誨，遍游名山。最終在仙溪山不思議庵停駐。他致力於身、口、意三業的修煉，以捨身的方式懺悔罪業。最初以七個夜晚為期限，五體投地磕碰石頭，膝蓋和手腕都碎裂，鮮血染紅了山崖。如果還沒有聖蹟顯應，就決心捨棄生命，再以七日為期。第二個七日結束時，見到了地藏菩薩，並從地藏菩薩那裡接受了清凈的戒律。那是開元二十八年庚辰年三月十五日辰時。當時年齡二十三歲左右。然而，因為心懷慈氏菩薩（彌勒菩薩的別稱），所以不敢停止修行。於是移居到靈山寺（又名邊山，又名楞伽山），仍然像最初一樣勤奮勇猛。最終感應到彌勒菩薩顯現，並傳授給他《占察經》兩卷（這部經書在陳朝和隋朝之間由外國翻譯而來，並非現在才出現。慈氏菩薩只是將經書傳授給他而已），以及證果簡子一百八十九個。彌勒菩薩說：『其中第八個簡子比喻新得到妙戒，第九個簡子比喻增益得到具足戒。這兩個簡子是我的手指骨，其餘都是沉香檀木製造，比喻各種煩惱。你用這些來向世人傳法，作為濟度眾生的津樑。』表（姓名）接受了聖者的授記之後，來到金山居住。每年都開設道場，廣泛地進行法佈施。道場的佈置精嚴殊勝，末法時代從未有過。教化普及之後，遊歷到了阿瑟羅州。島嶼之間的魚和鰲形成橋樑，迎接他進入水中，為它們講法並傳授戒律。那是天寶十一載壬辰年二月十五日。或者有版本說是元和六年，那是錯誤的。元和年間是憲德王在位時期（距離聖德王時期已經過去七十年了）。景德王聽說了這件事，迎接他進入宮廷，接受菩薩戒。供養了七萬七千石的租米，椒庭和列岳都接受了戒律，並佈施了五百匹絹和五十兩黃金，表（姓名）都接受了，並將這些分給各座山，廣泛地興辦佛事。他的骨灰現在在缽淵寺，那裡是為海族演說戒律的地方。得到他傳法的弟子有：永深、寶宗、信芳、體珍、珍海、真善、釋忠等。

【English Translation】 English version At Mount Wutai, he sensed Mañjuśrī Bodhisattva appearing and bestowing the five precepts. Biaoqi (name) said in his petition: 'How long must I diligently cultivate to receive the precepts?' Ji (name) said: 'If you are extremely diligent, it will take no more than a year.' Biao (name), hearing Ji's (name) words, traveled to famous mountains. He eventually stopped at the Inconceivable Hermitage on Xianxi Mountain. He devoted himself to refining the three karmas of body, speech, and mind, repenting of his sins by sacrificing his body. Initially, he set a period of seven nights, prostrating himself on the stones, his knees and wrists breaking, blood raining down the cliffs. If there was no holy response, he resolved to give up his life, setting another seven-day period. At the end of the second seven days, he saw Kṣitigarbha Bodhisattva and received the pure precepts from him. This was on the fifteenth day of the third month of the Gengchen year, the twenty-eighth year of the Kaiyuan era, at the Chen hour (between 7am and 9am). He was about twenty-three years old at the time. However, because he cherished Maitreya Bodhisattva (another name for Maitreya Bodhisattva), he dared not stop cultivating. So he moved to Lingshan Temple (also known as Bian Mountain or Laṅkā Mountain), and was as diligent and courageous as before. Eventually, he sensed Maitreya Bodhisattva appearing and bestowing upon him two volumes of the 占察經 (Zhancha Jing) (Divination Sutra) (This sutra was translated from a foreign country between the Chen and Sui dynasties, and it did not just appear now. Maitreya Bodhisattva simply bestowed the sutra upon him), as well as one hundred and eighty-nine divination sticks for verifying the results. Maitreya Bodhisattva said: 'Among them, the eighth stick symbolizes newly obtaining the wonderful precepts, and the ninth stick symbolizes increasing and obtaining the complete precepts. These two sticks are my finger bones, and the rest are made of sandalwood, symbolizing various afflictions. You should use these to propagate the Dharma to the world, as a ferry to help people cross over.' After Biao (name) received the prediction from the sage, he came to live in Jinshan. Every year, he opened a Dharma assembly, widely bestowing the Dharma. The arrangement of the Dharma assembly was exquisite and solemn, unprecedented in the degenerate age. After his teachings became widespread, he traveled to Asiluozhou. Fish and Ao (large sea turtles) formed a bridge between the islands, welcoming him into the water, where he lectured on the Dharma and bestowed the precepts upon them. This was on the fifteenth day of the second month of the Renchen year, the eleventh year of the Tianbao era. Or some versions say it was the sixth year of the Yuanhe era, which is incorrect. The Yuanhe era was during the reign of King Xiande (almost seventy years after the reign of King Shengde). King Jingde heard of this and welcomed him into the palace, where he received the Bodhisattva precepts. He offered seventy-seven thousand shi (unit of dry measure) of grain as rent, and the courtyards and mountains all received the precepts, and he donated five hundred bolts of silk and fifty taels of gold, which Biao (name) accepted, and distributed these to the various mountains, widely promoting Buddhist activities. His bone ashes are now in Boyuan Temple, which is the place where the precepts are preached to the sea creatures. The disciples who received his Dharma transmission include: Yong Shen, Bao Zong, Xin Fang, Ti Zhen, Zhen Hai, Zhen Shan, Shi Zhong, etc.

皆為山門祖。深則真傳簡子。住俗離山。為克家子。作壇之法。與占察六輪稍異。修如山中所傳本規。按唐僧傳云。開皇十三年。廣州有僧行懺法。以皮作帖子二枚。書善惡兩字。令人擲之。得善者吉。又行自撲懺法。以為滅罪。而男女合匝。妄承密行。青州接響。同行官司檢察謂是妖妄。彼云。此搭懺法依占察經。撲懺法依諸經。中五體投地。如大山崩。時以奏聞。乃敕內史侍郎李元撰。就大興寺問諸大德。有大沙門法經彥琮等。對曰。占察經見有兩卷。首題菩提。登在外國譯文。似近代所出。亦有寫而傳者。檢勘群錄。並無正名譯人時處。搭懺與眾經復異。不可依行。因敕禁之。今試論之。青州居士等搭懺等事。如大儒以詩書發冢。可謂畫虎不成類狗者矣。佛所預防。正為此爾。若曰占察經無譯人時處。為可疑也。是亦擔麻棄金也。何則詳彼經文。乃悉壇深密。洗滌穢瑕。激昂懶夫者。莫如茲典。故亦名大乘懺。又云。出六根聚中。開元貞元二釋教錄中編入正藏。雖外乎性宗。其相教大乘殆亦優矣。豈與搭撲二懺同日而語哉。如舍利弗問經佛告長者子邠若多羅。曰。汝可七日七夜悔汝先罪。皆使清凈。多羅奉教。日夜懇惻。至第五夕。于其室中雨種種。物若巾若帊若拂帚若刀錐斧等。墮其目前。多羅歡喜問于佛。

佛言是離塵之相。割拂之物也。據此。則與占察經擲輪得相之事奚以異哉。乃知表公翹懺得簡。聞法見佛。可謂不誣。況此經若偽妄。則慈氏何以親授表師。又此經如可禁。舍利問經亦可禁乎。琮輩可謂攫金不見人。讀者詳焉。贊曰。

現身澆季激慵聾　　靈岳仙溪感應通　莫謂翹勤傳搭懺　　作橋東海化魚龍

關東楓岳缽淵藪石記(此記乃寺主瑩岑所撰承安四年己未立石)

真表律師。全州碧骨郡都那山村大井裡人也。年至十二。志求出家。父許之。師往金山藪順濟法師處容染。濟授沙彌戒法傳教供養次第秘法一卷。占察善惡業報經二卷曰。汝持此戒法于彌勒地藏兩聖前。懇求懺悔。親受戒法。流傳於世。師奉教辭退。遍歷名山。年已二十七歲。于上元元年庚子。蒸二十斗米。乃干為糧。詣保安縣。入邊山不思議房。以五合米為一日費。除一合米養鼠。師勤求戒法于彌勒像前。三年而未得授記。發憤捨身嵓下。忽有青衣童。手捧而置石上。師更發志願。約三七日。日夜勤修。扣石懺悔。至三日手臂折落。至七日夜。地藏菩薩手搖金錫來為加持。手臂如舊。菩薩遂與袈裟及缽。師感其靈應。倍加精進。滿三七日。即得天眼見兜率天眾來儀之相。於是地藏慈氏現前。慈氏磨師頂曰。善哉大丈夫。求戒

【現代漢語翻譯】現代漢語譯本：佛說，『離塵之相』是割捨拂拭之物。如果這樣說，那麼這與《占察經》中擲輪得到吉相的事情有什麼不同呢？由此可知，真表律師虔誠懺悔得到感應，聞法見佛，可謂真實不虛。更何況，如果這部經是虛假的，那麼彌勒菩薩怎麼會親自傳授給真表律師？又如果這部經可以被禁止，那麼《舍利弗問經》也可以被禁止嗎？琮輩之人可謂只見金子，不見人。讀者要仔細考察啊！贊曰：

現身於末世，激勵著麻木遲鈍之人，靈岳仙溪的感應相互溝通。不要說真表律師只是傳授搭懺之法，他還在東海架起橋樑，教化魚龍。

關東楓岳缽淵藪石記（此記是寺院住持瑩岑所撰寫，承安四年己未年立石）

真表律師，是全州碧骨郡都那山村大井裡人。十二歲時，立志出家。父親答應了他。律師前往金山藪順濟法師處剃度。順濟法師授予他沙彌戒法，傳授教供養次第秘法一卷，《占察善惡業報經》二卷，並說：『你持此戒法，在彌勒菩薩和地藏菩薩兩位聖者面前，懇求懺悔，親自接受戒法，流傳於世。』律師接受教誨后告辭離開，遊歷名山。二十七歲時，用二十斗米蒸熟曬乾作為糧食，前往保安縣，進入邊山不思議房。每天用五合米作為費用，其中一合米用來喂老鼠。律師在彌勒菩薩像前勤求戒法，三年卻沒有得到授記。於是發憤捨身跳下懸崖。忽然有個青衣童子，用手捧起他放在石頭上。律師更加堅定志願，約定三七日，日夜勤修，敲打石頭懺悔。到第三天手臂折斷，到第七天晚上，地藏菩薩手搖金錫前來加持，手臂恢復如初。菩薩於是給了他袈裟和缽。律師感應到菩薩的靈驗，更加精進。滿了三七日，就得到天眼，見到兜率天眾前來儀衛的景象。於是地藏菩薩和彌勒菩薩現身在他面前。彌勒菩薩摩頂對律師說：『善哉大丈夫，求戒』

【English Translation】 English version: The Buddha said that 'the aspect of being apart from dust' is something to be cut off and swept away. If this is the case, then how is this different from the matter of casting the wheel and obtaining a good omen in the '占察經' (Zhancha Jing, Sutra of Divination of the Rise and Fall of Good and Evil Deeds)? From this, it can be known that the Venerable Jinbiao's sincere repentance was met with a response, and he heard the Dharma and saw the Buddha, which can be said to be true and not false. Moreover, if this sutra is false, then how could Maitreya Bodhisattva have personally transmitted it to the Venerable Jinbiao? Furthermore, if this sutra can be prohibited, then can the '舍利弗問經' (Sheli Fu Wen Jing, Sutra of Questions of Shariputra) also be prohibited? People like Cong can be said to only see the gold and not the person. Readers should examine this carefully! A eulogy says:

Appearing in the degenerate age, inspiring the numb and dull, the responses of the sacred mountains and immortal streams communicate with each other. Do not say that the Venerable Jinbiao only transmitted the '搭懺' (dacha, repentance) method; he also built a bridge in the East Sea, transforming fish and dragons.

Record of the Stone at the Bowl Abyss in Maple Mountain, Guandong (This record was written by the abbot Yingcen and the stone was erected in the year of Jiwei, the fourth year of Cheng'an)

The Vinaya Master Jinbiao was from Dajing Village, Duna Mountain Village, Big Bone County, Jeonju. At the age of twelve, he aspired to leave home. His father allowed him. The Master went to the place of Dharma Master Shunjie at Jinshan Marsh to be tonsured. Dharma Master Shunjie gave him the novice precepts, transmitted a volume of the Secret Dharma of Teaching, Offering, and Sequence, and two volumes of the '占察善惡業報經' (Zhancha Shan'e Yebao Jing, Sutra of Divination of Good and Evil Retribution), saying: 'You should uphold these precepts and Dharma, and in front of the two saints, Maitreya Bodhisattva and Ksitigarbha Bodhisattva, earnestly seek repentance, personally receive the precepts and Dharma, and spread them to the world.' The Master accepted the teaching and took his leave, traveling to famous mountains. At the age of twenty-seven, he steamed twenty dou of rice and dried it as food, and went to Bao'an County, entering the Inconceivable Room of Bian Mountain. He used five he of rice as his daily expense, with one he of rice used to feed mice. The Master diligently sought the precepts and Dharma in front of the statue of Maitreya Bodhisattva, but did not receive a prediction after three years. Therefore, he resolved to give up his body and jumped off a cliff. Suddenly, a boy in green robes held him up and placed him on a stone. The Master further strengthened his vow, promising three seven-day periods, diligently cultivating day and night, knocking on the stone to repent. On the third day, his arm broke off. On the seventh night, Ksitigarbha Bodhisattva came to bless him, shaking a golden staff. His arm was restored to its original state. The Bodhisattva then gave him a kasaya and a bowl. The Master felt the Bodhisattva's spiritual response and became even more diligent. After completing three seven-day periods, he obtained the heavenly eye and saw the appearance of the Tushita Heaven assembly coming to pay homage. Then Ksitigarbha Bodhisattva and Maitreya Bodhisattva appeared before him. Maitreya Bodhisattva rubbed the Master's head and said: 'Excellent, great man, seeking the precepts.'

如是。不惜身命。懇求懺悔。地藏授與戒本。慈氏復與二栍。一題曰九者。一題八者。告師曰。此二簡子者。是吾手指骨。此喻始本二覺。又九者法爾。八者新熏成佛種子。以此當知果報。汝舍此身受大國王身。後生于兜率。如是語已。兩聖即隱。時壬寅四月二十七日也。師受教法。已欲創金山寺。下山而來。至大淵津。忽有龍王。出獻玉袈裟。將八萬眷屬侍。往金山藪。四方子來。不日成之。復感慈氏。從兜率駕雲而下。與師受戒法。師勸檀緣。鑄成彌勒丈六像。復畫下降受戒威儀之相於金堂南壁。□于甲辰六月九日鑄成。丙午五月一日安置金堂。是歲大曆元年也。師出金山。向俗離山。路逢駕牛乘車者。其牛等向師。前跪膝而泣。乘車人下問。何故此牛等見和尚泣耶。和尚從何而來。師曰。我是金山藪真表僧。予曾入邊山不思議房。于彌勒地藏兩聖前。親受戒法真栍。欲覓創寺鎮長修道之處。故來爾。此牛等外愚內明。知我受戒法為重法。故跪膝而泣。其人聞已。乃曰。畜生尚有如是信心。況我為人。豈無心乎。即以手執鐮。自斷頭髮。師以悲心。更為祝髮受戒。行至俗離山。洞里見吉祥草所生處而識之。還向溟州海邊。徐行次有魚鱉黿鼉等類。出海向師前。綴身如陸。師蹯而入海。唱唸戒法還出。行至高城郡。

【現代漢語翻譯】現代漢語譯本：如是。不惜身命，懇求懺悔。地藏菩薩（Ksitigarbha，佛教菩薩，以救度地獄眾生為誓願）授予戒本，彌勒菩薩（Maitreya，未來佛）又給予兩枚簡。一枚題為『九』，一枚題為『八』。彌勒菩薩告訴法師說：『這兩枚簡子，是我的手指骨。這比喻始覺和本覺。』又，『九』代表法爾如是，『八』代表新熏成的成佛種子。以此應當知道果報。你捨棄此身，將受生為大國王之身，之後往生於兜率天（Tusita Heaven，彌勒菩薩的居所）。』說完這些話后，兩位聖者就隱去了。當時是壬寅年四月二十七日。法師接受教法后，想要建立金山寺。下山而來，到達大淵津。忽然有龍王出現，獻上玉袈裟，帶領八萬眷屬侍奉。前往金山藪，四方檀越前來，寺廟不久就建成了。又感應到彌勒菩薩從兜率天駕雲而下，為法師授戒法。法師勸募檀越，鑄成丈六高的彌勒佛像，又在金堂南壁畫上下降受戒的威儀之相。在甲辰年六月九日鑄成，丙午年五月一日安置在金堂。那年是大曆元年。法師離開金山寺，前往俗離山。路上遇到駕牛乘車的人，那些牛向法師跪下哭泣。乘車人下車詢問：『為什麼這些牛見到和尚就哭泣呢？和尚從哪裡來？』法師說：『我是金山藪的真表僧。我曾進入邊山不思議房，在彌勒菩薩和地藏菩薩兩位聖者面前，親自接受戒法真簡，想要尋找建立寺廟、鎮守一方、長期修道的地方，所以來到這裡。這些牛外表愚笨，內心明瞭，知道我所受的戒法是重要的法，所以跪下哭泣。』那人聽了，就說：『畜生尚且有這樣的信心，何況我為人，難道沒有心嗎？』隨即用手拿著鐮刀，自己割斷頭髮。法師以悲憫之心，為他祝髮受戒。走到俗離山，在洞里見到吉祥草生長的地方並認出它。然後前往溟州海邊，慢慢行走，這時有魚、鱉、黿、鼉等水族，從海里出來到法師面前，聚集得像在陸地上一樣。法師蹯足入海，唱唸戒法后出來。走到高城郡。

【English Translation】 English version: Thus it was. Disregarding his own life, he earnestly sought repentance. Ksitigarbha (Earth Treasury Bodhisattva, a bodhisattva who vowed to save all beings in hell) bestowed the precepts, and Maitreya (the future Buddha) also gave two slips. One was inscribed with 'Nine,' and the other with 'Eight.' Maitreya told the master, 'These two slips are my finger bones. This is a metaphor for the initial and fundamental enlightenment.' Furthermore, 'Nine' represents the inherent nature of things, and 'Eight' represents the newly cultivated seeds of Buddhahood. From this, you should know the karmic result. You will relinquish this body and be reborn as a great king, and then be reborn in Tusita Heaven (the heaven where Maitreya Bodhisattva resides).' After saying these words, the two saints vanished. It was the 27th day of the fourth month of the Renyin year. After receiving the teachings, the master intended to establish Jinshan Temple. He descended the mountain and arrived at Dayuanjin. Suddenly, a Dragon King appeared, offering a jade kasaya (monk's robe) and leading eighty thousand attendants. They went to Jinshansou, and donors from all directions came, and the temple was soon completed. He also sensed Maitreya Bodhisattva descending from Tusita Heaven on a cloud to bestow the precepts upon him. The master encouraged donors to cast a sixteen-foot-tall statue of Maitreya, and also painted a picture of the majestic appearance of descending and receiving the precepts on the south wall of the Golden Hall. It was cast on the ninth day of the sixth month of the Jiachen year and placed in the Golden Hall on the first day of the fifth month of the Bingwu year. That year was the first year of the Dali era. The master left Jinshan Temple and went to Suli Mountain. On the way, he encountered a person driving an ox-cart, and the oxen knelt down and wept before the master. The driver got out of the cart and asked, 'Why are these oxen weeping when they see the monk? Where are you coming from, monk?' The master said, 'I am a Zhenbiao monk from Jinshansou. I once entered the inconceivable room of Bian Mountain and personally received the true precepts from the two saints, Maitreya Bodhisattva and Ksitigarbha Bodhisattva. I want to find a place to build a temple, guard the area, and practice the Way for a long time, so I came here. These oxen are outwardly foolish but inwardly enlightened, knowing that the precepts I have received are important, so they kneel down and weep.' Upon hearing this, the person said, 'Even animals have such faith, how can I, as a human, not have a heart?' He then took a sickle and cut off his own hair. The master, with a compassionate heart, shaved his head and gave him the precepts. Arriving at Suli Mountain, he saw the place where auspicious grass grew in the cave and recognized it. Then he went to the seaside of Mingzhou, walking slowly, and then fish, turtles, soft-shelled turtles, alligators, and other aquatic creatures came out of the sea and gathered before the master as if on land. The master stepped into the sea, chanted the precepts, and came out. He walked to Gao County.

入皆骨山。始創缽淵藪。開占察法會。住七年。時溟州界年穀不登。人民饑饉。師為說戒法。人人奉持。致敬三寶。俄于高城海邊。有無數魚類。自死而出。人民賣此為食得免死。師出缽淵。復到不思議房。然後往詣家邑謁父。或到真門大德房居住時。俗離山大德永深與大德融宗佛陀等同詣律師所。伸請曰。我等不遠千里來求戒法。愿授法門。師默然不答。三人者乘桃樹上。倒墮于地。勇猛懺悔。師乃傳教灌頂。遂與袈裟及缽。供養次第秘法一卷。日察善惡業報經二卷。一百八十九栍。復與彌勒真栍九者八者誡曰。九者法爾。八者新熏成佛種子。我已付囑汝等。持此還歸俗離山。山有吉祥草生處。於此創立精舍。依此教法。廣度人天。流佈後世。永深等奉教。直往俗離。尋吉祥草生處。創寺名曰吉祥。永深於此始設占察法會。律師與父復到缽淵。同修道業而終孝之。師遷化時。登于寺東大巖上示滅。弟子等不動真體。而供養至於骸骨散落。於是以土覆藏。乃為幽宮。有青松即出。歲月久遠而枯。復生一樹。后更生一樹。其根一也。至今雙樹存焉。凡有致敬者。松下覓骨。或得或不得。子恐聖骨堙滅。丁巳九月。特詣松下。拾骨盛筒。有三合許。于大嵓上雙樹下。立石安骨焉云云。此錄所載真表事蹟。與缽淵石記。互有

不同。故刪取瑩岑所記而載之。后賢宜考之。無極記。

勝詮髑髏

釋勝詮。未詳其所自也。常附舶指中國。詣賢首國師講下。領受玄言。研微積慮。惠鑑超穎。探頤索隱。妙盡隅粵。思欲赴感有緣。當還國里。始賢首與義湘同學。俱稟儼和尚慈訓。首就於師說。演述義科。因詮法師還鄉寄示。湘仍寓書。云云別幅云。探玄記二十卷。兩卷未成。教分記三卷。玄義章等雜義一卷。華嚴梵語一卷。起信疏兩卷。十二門疏一卷。法界無差別論疏一卷。並因勝詮法師抄寫還鄉。頃新羅僧孝忠遺金九分。云是上人所寄。雖不得書。頂荷無盡。今附西國軍。特澡灌一口用表微誠。幸愿撿領。謹宣。師既還。寄信于義湘湘乃目閱藏文。如耳聆儼訓。探討數旬而授門弟子。廣演斯文。語在湘傳。按此圓融之教誨。遍洽于青丘者。寔師之功也。厥後有僧梵修。遠適彼國。求得新譯。後分華嚴經觀師義疏。言還流演。時當貞元己卯。斯亦求法洪揚之流乎。詮乃于尚州領內開寧郡境開創精廬。以石髑髏為官屬開講華嚴。新羅沙門可歸頗聰明識道理。有傳燈之續。乃撰心源章。其略云。勝詮法師領石徒眾。論議講演。今葛頃寺也。其髑髏八十餘枚。至今為綱司所傳。頗有靈異。其他事蹟具載碑文。如大覺國師實錄中。

心

【現代漢語翻譯】現代漢語譯本：不同。因此我刪減並採用了瑩岑所記錄的內容並在此處記載。希望後來的學者能夠加以考證。《無極記》記載：

勝詮髑髏

釋勝詮，不清楚他的來歷。他經常跟隨商船前往中國，拜訪賢首國師（賢首法藏，唐代華嚴宗大師）並聽他講學。他領悟玄妙的言辭，深入研究並積累思考，他的智慧和見解超凡脫俗，能夠探究深奧的道理，窮盡細微之處。他考慮到應該去感化有緣之人，於是打算返回自己的國家。當初，賢首國師和義湘（新羅高僧，華嚴宗）是同學，都接受過儼和尚的教誨。賢首留在老師身邊，講解和闡述義理。勝詮法師回國時，將自己的著作寄給義湘。義湘回信說（信的內容在其他地方）：《探玄記》二十卷，其中兩卷尚未完成；《教分記》三卷；《玄義章》等雜義一卷；《華嚴梵語》一卷；《起信疏》兩卷；《十二門疏》一卷；《法界無差別論疏》一卷。這些都是因為勝詮法師抄寫后帶回故鄉。最近，新羅僧人孝忠送來九分黃金，說是上人（勝詮）所寄。雖然沒有收到書信，但感激之情無以言表。現在託付給前往西國的軍隊，特地送上一口澡罐，以表達微薄的誠意。希望您能接受。謹稟。勝詮法師回國后，寄信給義湘。義湘於是仔細閱讀勝詮帶回的藏文經典，就像親自聆聽儼和尚的教誨一樣。他研究探討了幾個月，然後傳授給門下弟子，廣泛地宣揚這些理論。具體情況記載在《義湘傳》中。總而言之，這種圓融的教誨能夠遍及新羅，確實是勝詮法師的功勞。後來，有僧人梵修，遠赴中國，求得了新的譯本，以及《華嚴經觀師義疏》，回國后廣為流傳。當時是貞元己卯年（公元799年）。這也是求法弘揚佛法的例子啊。勝詮在尚州領內的開寧郡境內開創精舍，用石製髑髏作為官屬，開講《華嚴經》。新羅沙門可歸頗為聰明，通曉道理，能夠傳承燈火，於是撰寫了《心源章》。其中略略提到：勝詮法師帶領著石製髑髏的徒眾，進行討論和講演，地點就在現在的葛頃寺。那裡的八十多枚髑髏，至今仍由綱司（寺院管理機構）所保管，頗有靈異。其他事蹟詳細記載在碑文中，以及大覺國師實錄中。

心

【English Translation】 English version: Different accounts exist. Therefore, I have omitted some parts and adopted the records of Ying Cen, documenting them here. Later scholars should examine them further. From the 'Wuji Ji':

Sheng Quan's Skulls

The monk Shi Sheng Quan, his origins are unknown. He frequently accompanied ships to China, visiting the National Teacher Xianshou (Fazang, a prominent Huayan master of the Tang Dynasty) to listen to his lectures. He grasped profound words, deeply researched and accumulated thoughts, his wisdom and insights were extraordinary, capable of exploring profound principles and exhausting subtle details. Considering the need to influence those with affinity, he intended to return to his country. Initially, National Teacher Xianshou and Yixiang (a Silla monk, Huayan School) were classmates, both receiving the teachings of Abbot Yan. Xianshou stayed with the teacher, explaining and elaborating on the meaning of the teachings. When Dharma Master Sheng Quan returned home, he sent his writings to Yixiang. Yixiang replied in a letter (the content of the letter is elsewhere): 'Tanxuan Ji' (Records of Exploring the Profound) in twenty volumes, with two volumes unfinished; 'Jiaofen Ji' (Records of the Teaching Divisions) in three volumes; 'Xuanyi Zhang' (Chapters on Profound Meanings) and other miscellaneous meanings in one volume; 'Huayan Sanskrit' in one volume; 'Qixin Shu' (Commentary on the Awakening of Faith) in two volumes; 'Shier Men Shu' (Commentary on the Twelve Gates) in one volume; 'Fajie Wu Chabie Lun Shu' (Commentary on the Treatise on the Non-Difference of the Dharmadhatu) in one volume. These were all brought back to his hometown because Dharma Master Sheng Quan copied them. Recently, the Silla monk Xiao Zhong sent nine portions of gold, saying it was sent by the Superior (Sheng Quan). Although no letter was received, the gratitude is immeasurable. Now entrusting it to the army going to the Western Regions, a bathing pot is specially sent to express a small sincerity. I hope you will accept it. Respectfully reported. After Dharma Master Sheng Quan returned to his country, he sent a letter to Yixiang. Yixiang then carefully read the Tibetan scriptures brought back by Sheng Quan, as if personally listening to Abbot Yan's teachings. He studied and discussed for several months, and then taught his disciples, widely propagating these theories. The specific situation is recorded in 'The Biography of Yixiang'. In short, the fact that this harmonious teaching could spread throughout Silla is indeed due to the efforts of Dharma Master Sheng Quan. Later, there was a monk Fanxiu, who traveled far to China to seek new translations, as well as 'Guanshi Yishu of the Huayan Sutra', which were widely circulated after returning to the country. The time was the year of Jiyou in the Zhenyuan era (803 AD). This is also an example of seeking the Dharma and promoting Buddhism. Sheng Quan founded a hermitage in the territory of Kaining County within Shangzhou, using stone skulls as officials, lecturing on the 'Huayan Sutra'. The Silla monk Kegui was quite intelligent, understood the principles, and was able to pass on the lamp, so he wrote the 'Xinyuan Zhang' (Chapters on the Source of Mind). It briefly mentions: Dharma Master Sheng Quan led the stone skull disciples, conducting discussions and lectures, at the current Geqing Temple. The more than eighty skulls there are still kept by the Gangsi (temple management organization), and are quite miraculous. Other deeds are detailed in the inscription, as well as in the Veritable Records of the Great Awakened National Teacher.

Mind

地繼祖

釋心地。辰韓第四十一主憲德大王金氏之子也。生而孝悌。天性沖睿。志學之年。落采從師。拳勤于道。寓止中嶽(今公山)適聞俗離山深公傳表律師佛骨簡子設果訂法會。決意披尋。既至。後期不許參例。乃席地扣庭。隨眾禮懺。經七日。天大雨雪。所立地方十尺許雪飄不下。眾見其神異。許引入堂地。撝謙稱恙。退處房中。向堂潛禮。肘顙俱血。類表公之仙溪山也。地藏菩薩日來問慰。洎席罷還山。途中見二簡子貼在衣褶間。持回告于深。深曰。簡在函中。那得至此。檢之封題依舊。開視亡矣。深深異之。重襲而藏之。又行如初。再回告之。深曰。佛意在子。子其奉行。乃授簡子。地頂戴敀山。岳神率一仙子。迎至山椒。引地坐于嵓上。敀伏嵓下。謹受正戒。地曰。今將擇地奉安聖簡。非吾輩所能指定。請與三君憑高擲簡以卜之。乃與神等陟峰巔。向西擲之。簡乃風飏而飛。時神作歌曰。

礙嵓遠退砥平兮　　落葉飛散生明兮　覓得佛骨簡子兮　　邀于凈處投誠兮

既唱而得簡于林泉中。即其地構堂安之。今桐華寺簽堂北有小井是也。本朝睿王嘗取迎聖簡。致內瞻敬。忽失九者一簡。以牙代之。送還本寺。今則漸變。同一色難卞新古。其質乃非牙非玉。按占察經上卷。敘一百八十九簡

【現代漢語翻譯】現代漢語譯本地繼祖

釋心地（釋迦牟尼的後裔）。辰韓（古代朝鮮半島南部的一個部落聯盟）第四十一代主憲德大王金氏的兒子。生來就孝順友愛，天性聰慧。到了學習的年齡，放棄了做官的想法，跟隨老師，勤奮地追求真理。他住在中嶽（今公山），恰好聽說俗離山（山名）的深公律師（僧侶職稱）傳授佛骨簡子（一種佛教聖物），並設立齋果來訂立法會。他決心前去尋訪。到達后，深公不允許他立即參加法會。於是心地就在庭院外席地而坐，叩頭，跟隨眾人一起禮拜懺悔。過了七天，天降大雨雪，唯獨他所站的地方十尺範圍內沒有雪飄落。眾人見此神異景象，允許他進入佛堂。心地謙遜地推辭，說自己身體不適，退到房間里，面向佛堂默默地禮拜，以至於額頭和手肘都流出了血，如同表公在仙溪山（山名）修行一般。地藏菩薩（佛教菩薩名）每天都來慰問他。等到法會結束，心地返回山中，途中發現有兩枚簡子夾在衣服的褶皺里。他拿著簡子回去告訴深公。深公說：『簡子在盒子裡，怎麼會到這裡來呢？』檢查盒子，封條完好如初，打開一看，簡子已經不見了。深公對此感到非常驚異，重新封好盒子藏起來。心地再次上路，簡子又像上次一樣出現。再次回去告訴深公，深公說：『佛意在您，您就遵照佛的旨意去做吧。』於是深公將簡子授予心地。心地頭頂著簡子離開了俗離山。山嶽之神率領一位仙子，在山腳迎接他，引導心地坐在一塊巖石上，山神則伏在巖石下，恭敬地接受正戒。心地說：『現在將要選擇地方來供奉安放聖簡，這不是我們這些凡人所能決定的，請允許我和三位神君一起登上高處，投擲簡子來占卜。』於是他和山神等登上山峰頂端，向西投擲簡子。簡子隨風飄揚而去。當時山神唱道：

『阻礙巖石遠遠退避，平坦的土地啊飄落的樹葉飛散開來，顯現光明啊尋得佛骨簡子啊邀請到清凈的地方，獻上誠意啊』

唱完之後，在林泉中找到了簡子。就在那裡建造佛堂來安放簡子。現在桐華寺（寺名）簽堂的北面有一口小井就是當年的遺址。本朝睿王（國王謚號）曾經迎取聖簡，帶到宮中瞻仰敬奉。忽然遺失了九枚簡子中的一枚，就用象牙代替，送還給桐華寺。現在（象牙簡子）漸漸變化，顏色與真簡相同，難以分辨新舊。但它的材質畢竟不是象牙也不是玉。按照《占察經》（佛教經典）上卷的記載，有一百八十九枚簡子。

【English Translation】 English version Ji Jo

The Buddhist monk Ji Jo was a descendant of Shakyamuni. He was the son of King Heondeok (憲德大王) of the Kim clan, the 41st ruler of Jinhan (辰韓) (an ancient tribal confederacy in southern Korean Peninsula). Born with filial piety and brotherly love, he possessed innate intelligence. When he reached the age for learning, he abandoned the idea of becoming an official and followed a teacher, diligently pursuing the truth. He resided in Jungak (中嶽) (present-day Gongsan), where he happened to hear that the lawyer Shim Gong (深公) (a monastic title) of Sogri Mountain (俗離山) (mountain name) was transmitting the Buddha's bone tablets (佛骨簡子) (a type of Buddhist relic) and establishing a Dharma assembly with offerings of fruit. He resolved to seek him out. Upon arriving, Shim Gong did not allow him to immediately participate in the Dharma assembly. So, Ji Jo sat on the ground outside the courtyard, kowtowed, and joined the assembly in worship and repentance. After seven days, there was heavy rain and snow, but no snow fell within a ten-foot radius of where he stood. Seeing this miraculous phenomenon, the assembly allowed him to enter the Buddha hall. Ji Jo humbly declined, saying he was unwell, and retreated to his room, silently worshiping towards the Buddha hall, to the point that his forehead and elbows bled, just like Beop Gong (表公) practiced in Seongye Valley (仙溪山) (mountain name). Ksitigarbha Bodhisattva (地藏菩薩) (name of a Buddhist Bodhisattva) came to comfort him every day. When the Dharma assembly ended, Ji Jo returned to the mountain, and on the way, he found two tablets tucked in the folds of his clothes. He took the tablets back and told Shim Gong. Shim Gong said, 'The tablets are in the box, how could they have come here?' Checking the box, the seal was intact, but upon opening it, the tablets were gone. Shim Gong was very surprised by this and re-sealed the box and hid it. Ji Jo set out again, and the tablets appeared again as before. He went back to tell Shim Gong again, and Shim Gong said, 'The Buddha's intention is with you, so follow the Buddha's will.' So, Shim Gong gave the tablets to Ji Jo. Ji Jo carried the tablets on his head and left Sogri Mountain. The mountain god led a celestial being to greet him at the foot of the mountain, guiding Ji Jo to sit on a rock, while the mountain god prostrated himself under the rock, respectfully receiving the precepts. Ji Jo said, 'Now we will choose a place to enshrine the sacred tablets, which is not something we mortals can decide. Please allow me and the three divine lords to ascend to a high place and cast the tablets to divine the location.' So, he and the mountain god and others ascended to the top of the mountain and cast the tablets to the west. The tablets fluttered in the wind. At that time, the mountain god sang:

'The obstructing rocks retreat far away, the flat land ah, The falling leaves scatter, revealing the light ah, Finding the Buddha's bone tablets ah, Inviting to a pure place, offering sincerity ah'

After singing, the tablets were found in a forest spring. A Buddha hall was built there to enshrine the tablets. The small well north of the sign hall of Tonghwa Temple (桐華寺) (temple name) is the site of that hall. King Ye (睿王) (posthumous title of a king) of this dynasty once took the sacred tablets to the palace for veneration. Suddenly, one of the nine tablets was lost, so he replaced it with an ivory one and returned it to Tonghwa Temple. Now (the ivory tablet) has gradually changed, and its color is the same as the real tablets, making it difficult to distinguish the new from the old. But its material is neither ivory nor jade. According to the first volume of the Sutra of the Ascertainment of Good and Evil Retribution (占察經) (Buddhist scripture), there are one hundred and eighty-nine tablets.

之名。一者求上乘得不退。二者所求果現當證。第三第四求中下乘得不退。五者求神通得成就。六者修四梵得成就。七者修世禪得成就。八者所欲受得妙戒。九者所曾受得戒具(以此文訂知慈氏所言新得戒者。謂今生始得戒也。舊得戒者。謂過去曾受。今生又增受也。非謂修生本有之新舊也)十者求下乘未住信。次求中乘未住信。如是乃至一百七十二。皆過現世中。或善或惡得失事也。第一百七十三者。捨身已入地獄(已上皆未來之果也)一百七十四者。死已作畜生。如是乃至餓鬼。修羅。人。人王。天。天王。聞法。出家。值聖僧。生兜率。生凈土。尋見佛。住下乘。住中乘。住上乘。得解脫第一百八十九等是也(上言住下乘至上乘得不退。今言上乘得解脫等。以此為別爾)皆三世善惡果報差別之相。以此占看得與心所行事。相當則為感應。否則為不至。心名為虛謬。則此八九二簡。但從百八十九中而來者也。而宋傳但云。百八籤子。何也。恐認彼百八煩惱之名而稱之。不揆尋經文爾。又按本朝文士金寬毅所撰王代宗錄二捲雲。羅末新羅大德釋沖獻太祖。以表律師袈裟一領戒簡百八十九枚。今與桐華寺所傳簡子。未詳同異。贊曰。

生長金閨早脫籠　　儉勤聰惠自天鐘　滿庭積雪偷神簡　　來放桐華最上峰

【現代漢語翻譯】現代漢語譯本：之名。第一種是求上乘佛法而得不退轉（不會退失已得的境界）。第二種是所求的果報現在就能顯現並證得。第三和第四種是求中乘和下乘佛法而得不退轉。第五種是求神通而得成就。第六種是修四梵行（慈、悲、喜、舍）而得成就。第七種是修世間禪定而得成就。第八種是希望受持殊勝的戒律。第九種是過去曾經受過的戒律能夠更加完備（根據這段文字可以得知，彌勒菩薩所說的新得戒者，是指今生才開始受戒的人。舊得戒者，是指過去曾經受過戒，今生又增加受戒的人。並非是指修行所生的本有新舊之分）。第十種是求下乘佛法但尚未生起信心。接下來是求中乘佛法但尚未生起信心。像這樣一直到第一百七十二種，都是過去、現在世中所經歷的，或是善或是惡的得失之事。第一百七十三種是，捨棄身體后墮入地獄（以上都是未來的果報）。第一百七十四種是，死後轉生為畜生。像這樣一直到餓鬼、修羅（非天）、人、人王（人間帝王）、天、天王（天界帝王）、聽聞佛法、出家、遇到聖僧、往生兜率天（彌勒菩薩的凈土）、往生凈土（阿彌陀佛的凈土）、很快見到佛、安住于下乘佛法、安住于中乘佛法、安住于上乘佛法、得到解脫，第一百八十九種等等（前面說安住于下乘到上乘佛法而得不退轉，現在說上乘佛法而得解脫等等，以此作為區別）。這些都是三世善惡果報的差別相。用這些簽來占卜，如果所得的簽與心中所想的事情相符合，就認為是感應。如果不符合，就認為是不靈驗，心中所想的是虛假的。那麼這八十九個簽，都是從一百八十九個簽中而來。而宋朝的傳本只說有一百八個籤子，這是為什麼呢？恐怕是誤認為那是對應於一百零八種煩惱的名稱而這樣稱呼的，沒有仔細研究經文啊。又根據本朝文士金寬毅所撰寫的《王代宗錄》二卷記載，羅末新羅的大德釋沖獻太祖，進獻了表律師的袈裟一件和戒簡一百八十九枚。現在與桐華寺所流傳的籤子，還不清楚是否相同。讚頌說：

生長在富貴之家，很早就脫離了牢籠，節儉勤勞，聰明智慧，都是上天所賦予。滿庭的積雪中，偷偷地使用神奇的簽，來到桐華寺，安放在最高的山峰。

【English Translation】 English version: named as follows: First, seeking the Supreme Vehicle and attaining non-retrogression (not falling back from the attained state). Second, the desired result manifests and is presently realized. Third and fourth, seeking the Middle and Lower Vehicles and attaining non-retrogression. Fifth, seeking supernatural powers and attaining accomplishment. Sixth, cultivating the Four Brahmaviharas (loving-kindness, compassion, joy, and equanimity) and attaining accomplishment. Seventh, cultivating worldly meditative states and attaining accomplishment. Eighth, desiring to receive wonderful precepts. Ninth, the precepts previously received become more complete (From this passage, it can be understood that Maitreya Bodhisattva's 'newly received precepts' refer to those who begin receiving precepts in this life. 'Old precepts received' refer to those who received precepts in the past and receive more in this life. It does not refer to the inherent newness or oldness arising from cultivation). Tenth, seeking the Lower Vehicle but not yet having faith. Next, seeking the Middle Vehicle but not yet having faith. Thus, up to the one hundred and seventy-second, all are matters of gain and loss, whether good or bad, experienced in the past and present lives. The one hundred and seventy-third is, after abandoning the body, entering hell (all the above are future consequences). The one hundred and seventy-fourth is, after death, being reborn as an animal. Thus, up to the realms of hungry ghosts, Asuras (demigods), humans, human kings (emperors), gods, god-kings (rulers of the heavens), hearing the Dharma, renouncing the world, encountering holy monks, being born in Tushita Heaven (Maitreya Bodhisattva's Pure Land), being born in a Pure Land (Amitabha Buddha's Pure Land), quickly seeing the Buddha, abiding in the Lower Vehicle, abiding in the Middle Vehicle, abiding in the Supreme Vehicle, attaining liberation, the one hundred and eighty-ninth, and so on (Earlier it was said that abiding in the Lower to Supreme Vehicles leads to non-retrogression, now it is said that the Supreme Vehicle leads to liberation, etc., using this as a distinction). These are all the different aspects of good and bad karmic retributions of the three times. Using these lots to divine, if the lot obtained corresponds to what is in one's mind, it is considered a response. If it does not correspond, it is considered ineffective, and what is in one's mind is false. Then these eighty-nine lots all come from the one hundred and eighty-nine lots. But the Song Dynasty version only says there are one hundred and eight lots. Why is this? Perhaps it is mistakenly thought that it corresponds to the name of the one hundred and eight afflictions, without carefully studying the sutra text. Also, according to the two volumes of 'Wang Daejong Records' written by the Joseon Dynasty scholar Kim Gwan-yi, the great monk Seok Chong-heon of Silla presented to Taejo (King Taejo) a robe of the Vinaya Master and one hundred and eighty-nine precept lots. Now, it is not clear whether it is the same as the lots transmitted in Tonghwa Temple. The eulogy says:

Born in a wealthy family, freed from the cage early, Frugal and diligent, intelligent and wise, all endowed by Heaven. In the snowy courtyard, secretly using the divine lots, Coming to Tonghwa Temple, placing them on the highest peak.

賢瑜珈　　海華嚴

瑜珈祖大德大賢住南山茸長寺。寺有慈氏石丈六。賢常旋繞。像亦隨賢轉面。賢惠辯精敏。抉擇瞭然。大抵相宗銓量。旨理幽深。難為剖拆中國名士白居易嘗窮之未能。乃曰唯識幽難破。因明擘不開。是以學者難承稟者尚矣。賢獨刊定邪謬。暫開幽奧。㤆㤆遊刃。東國後進咸遵其訓。中華學士往往得此為眼目。景德王天寶十二年癸巳。夏大旱。詔入內殿。講金光經。以祈甘霔。一日齋次。展缽良久。而凈水獻遲。監吏詰之。供者曰。宮井枯涸。汲遠。故遲爾。賢聞之曰。何不早云。及晝講時。捧爐默然。斯須井水涌出。高七丈許。與剎幢齊。闔宮驚駭。因名其井曰金光井。賢嘗自號青丘沙門。贊曰。

繞佛南山像逐旋　　青丘佛日再中懸　解教宮井清波涌　　誰識金爐一炷煙

明年甲午夏。王又請大德法海于皇龍寺。講華嚴經。駕幸行香。從容謂曰。前夏大賢法師講金光經。井水涌七丈。此公法道如何。海曰。特為細事。何足稱乎。直使傾滄海。襄東嶽。流京師。亦非所難。王未之信。謂戲言爾。至午講引爐沉寂。須臾內禁忽有哭泣聲。宮吏走報曰。東池已溢。漂流內殿五十餘間。王惘然自失。海笑謂之曰。東海欲傾。水脈先漲爾。王不覺興拜。翌日感恩寺奏。昨日午時

海水漲溢。至佛殿階前。晡時而還。王益信敬之。贊曰。

法海波瀾法界寬　　四海盈縮未為難　莫言百億須彌大　　都在吾師一指端(石海云)

三國遺事卷第四大正藏第 49 冊 No. 2039 三國遺事

三國遺事卷第五

國尊曹溪宗加智山下麟角寺住持圓境沖照大禪師　一然　撰

神咒第六

密本摧邪

善德王德曼遘疾彌留。有興輪寺僧法惕。應詔侍疾。久而無效。時有密本法師。以德行聞於國。左右請代之。王詔迎入內。本在宸仗外讀藥師經。卷軸才周。所持六環飛入寢內。刺一老狐與法惕。倒擲庭下。王疾乃瘳。時本頂上發五色神光。睹者皆驚。又承相金良圖為阿孩時。忽口噤體硬。不言不遂。每見一大鬼率群小鬼來。家中幾有盤肴。皆啖嘗之。巫覡來祭。則群聚而爭侮之圖雖欲命撤。而口不能言。家親請法流寺僧亡名來轉經。大鬼命小鬼。以鐵槌打僧頭仆地。嘔血而死。隔數日。遣使邀本。使還言。本法師受我請將來矣。眾鬼聞之皆失色。小鬼曰。法師至將不利。避之何幸。大鬼侮慢自若曰。何害之有。俄而有四方大力神。皆屬金甲長戟。來捉群鬼而縛去。次有無數天神環拱而待。須臾本至。不待開經其疾乃治。語通身解。具說件事。良圖因此

【現代漢語翻譯】現代漢語譯本海水上漲漫溢，直至佛殿的臺階前，傍晚時分才退去。國王因此更加信奉敬重，讚頌道：

『法海的波瀾，法界如此寬廣，四海的漲落收縮，算不上什麼難事。不要說百億座須彌山多麼巨大，都在我的老師一指尖。』（石海云）

《三國遺事》卷第四大正藏第49冊 No. 2039 《三國遺事》

《三國遺事》卷第五

國尊曹溪宗（韓國佛教宗派名）加智山（山名）下麟角寺（寺名）住持圓境沖照大禪師一然撰

神咒第六

密本摧邪

善德王（人名）德曼（人名）身患重病，生命垂危。有興輪寺（寺名）的僧人法惕（人名），應詔入宮侍疾，但很久都沒有效果。當時有密本法師（人名），以德行聞名於國。左右侍從請求他來代替。國王下詔將他迎入宮內。密本（人名）在宮殿外誦讀《藥師經》（佛教經典名）。經卷才讀完一遍，他所持的六環忽然飛入寢宮內，刺中一隻老狐貍和法惕（人名），將他們倒擲在庭院下。國王的疾病因此痊癒。當時密本（人名）頭頂發出五色神光，看到的人都感到驚訝。又說，丞相金良圖（人名）小時候，忽然口不能言，身體僵硬，不能說話，不能行動。經常看到一個大鬼率領一群小鬼前來。家中幾乎所有的盤子里的食物，都被它們吃光嚐遍。巫師來祭祀，它們就聚在一起爭搶侮辱。金良圖（人名）雖然想命令撤走祭品，但口不能言。家人請法流寺（寺名）的僧人亡名（人名）來誦經。大鬼命令小鬼，用鐵錘擊打僧人的頭部，僧人倒地，吐血而死。過了幾天，派使者邀請密本（人名）。使者回來稟告說：『密本法師（人名）接受我的邀請，就要來了。』眾鬼聽到后都失色。小鬼說：『法師來了將不利，躲避到哪裡才好？』大鬼輕慢自若地說：『有什麼害處？』一會兒，有四方大力神，都身披金甲，手持長戟，前來捉拿群鬼，將它們捆綁而去。接著有無數天神環繞拱衛，等待著。不久，密本（人名）到來，不用開始誦經，金良圖（人名）的疾病就痊癒了，語言暢通，身體恢復，詳細地說了這件事。金良圖（人名）因此……

【English Translation】 English version The seawater rose and overflowed, reaching the front of the Buddha hall's steps, and receded in the late afternoon. The king, increasingly faithful and respectful, praised:

'The waves of the Dharma sea, the Dharma realm so vast, the ebb and flow of the four seas, are not difficult. Don't speak of the hundred billion Mount Sumerus being so large, all are within my teacher's fingertip.' (Seok Hae-un)

《Memorabilia of the Three Kingdoms》Volume 4 Taisho Tripitaka Volume 49 No. 2039 《Memorabilia of the Three Kingdoms》

《Memorabilia of the Three Kingdoms》Volume 5

The nation revered Great Master Seon Won-gyeong Chung-jo, Abbot of Gaji Mountain's (mountain name) Linggak Temple (temple name) under the Jogye Order (Korean Buddhist sect name). Written by Iryeon.

Chapter 6: Divine Incantations

Secret Root Destroys Evil

Queen Seondeok (person's name) Deokman (person's name) suffered a severe illness and was dying. The monk Beop-tik (person's name) from Heungnyun Temple (temple name) was summoned to attend to her, but to no avail. At that time, Dharma Master Milbon (person's name) was known throughout the country for his virtue. The attendants requested him to replace Beop-tik (person's name). The king issued a decree to welcome him into the palace. Milbon (person's name) was reading the Bhaisajyaguru Sutra (name of a Buddhist scripture) outside the royal chamber. As soon as he finished one scroll, the six rings he held flew into the bedroom, pierced an old fox and Beop-tik (person's name), and threw them down in the courtyard. The king's illness was thus cured. At that time, Milbon's (person's name) head emitted five-colored divine light, and all who saw it were amazed. It is also said that when Chancellor Kim Ryang-do (person's name) was a child, he suddenly became speechless and his body stiffened, unable to speak or move. He often saw a large ghost leading a group of small ghosts. Almost all the food on the plates in his house was eaten and tasted by them. When shamans came to perform rituals, they gathered together to compete and insult them. Although Kim Ryang-do (person's name) wanted to order the offerings to be removed, he could not speak. His family invited the monk Mang-myeong (person's name) from Beopryu Temple (temple name) to recite scriptures. The large ghost ordered a small ghost to strike the monk's head with an iron hammer, and the monk fell to the ground, vomiting blood and dying. After a few days, they sent a messenger to invite Milbon (person's name). The messenger returned and reported: 'Dharma Master Milbon (person's name) has accepted my invitation and is coming.' All the ghosts turned pale upon hearing this. The small ghosts said: 'The Dharma Master's arrival will be unfavorable; where should we flee?' The large ghost remained arrogant and said: 'What harm can there be?' Soon, powerful gods from all directions, all clad in golden armor and holding long spears, came and captured the ghosts, binding them and taking them away. Then, countless celestial beings surrounded and protected him, waiting. Shortly after, Milbon (person's name) arrived, and without even beginning to recite the scriptures, Kim Ryang-do's (person's name) illness was cured, his speech became clear, and his body recovered, and he explained the whole matter in detail. Kim Ryang-do (person's name) therefore...

篤信釋氏。一生無怠塑成興輪寺吳堂主。彌陀尊像。左右菩薩。並滿金畫其堂。本嘗住金谷寺。又金庾信嘗與一老居士交厚。世人不知其何人。於時公之戚秀天久染惡疾。公遣居士診衛。適有秀天之舊名因惠師者。自中嶽來訪之。見居士而慢侮之曰。相汝形儀。邪佞人也。何得理人之疾。居士曰。我受金公命。不獲已爾。惠曰。汝見我神通。乃奉爐咒香俄頃五色云旋繞頂上。天花散落。士曰。和尚通力不可思議。弟子亦有拙技請試之。愿師乍立於前。惠從之。士彈指一聲。惠倒迸于空。高一丈許。良久徐徐倒下。頭卓地。屹然如植撅。旁人推輓之不動。士出去。惠猶倒卓達曙。明日秀天使扣于金公。公遣居士往敕。乃解。因惠不復賣技。贊曰。

紅紫紛紛幾亂朱　　堪嗟魚目誑愚夫　不因居士輕彈指　　多小巾箱襲碔砆

惠通降龍

釋惠通。氏族未詳。白衣之時。家在南山西麓銀川洞之口(今南。澗寺東里)一日遊舍東溪上。捕一獺屠之。棄骨園中。詰旦亡其骨。跡血尋之。骨還舊穴。抱五兒而蹲。郎望見驚異。久之感嘆躕躇。便棄俗出家。易名惠通。往唐謁無畏三藏請業。藏曰。嵎夷之人豈堪法器。遂不開授。通不堪輕謝去。服勤三載。猶不許。通乃憤悱立於庭。頭戴火盆。須臾頂裂聲如雷。藏

【現代漢語翻譯】現代漢語譯本：有一個篤信佛教的人，一生勤勉，為興輪寺塑造成了吳堂主的彌陀佛尊像（Amitabha Buddha），以及左右的菩薩像，並且用金粉彩繪了整個佛堂。他原本住在金谷寺。金庾信（Kim Yu-sin，新羅名將）曾經與一位老居士交好，世人不知道這位居士是誰。當時，金庾信的親戚秀天（Sutcheon）長期患有惡疾，金庾信派居士去診治。恰巧有一位名叫因惠（Inhye）的僧人，是秀天以前認識的，從中嶽山來拜訪他。因惠見到居士后，輕慢地侮辱他說：『看你的樣子，是個邪惡奸佞之人，怎麼能給人治病？』居士說：『我受金庾信的命令，不得已才來的。』因惠說：『你看看我的神通。』於是他手捧香爐，口中唸誦咒語，一會兒，五色祥雲環繞在他的頭頂上，天花紛紛散落。居士說：『和尚的神通真是不可思議，弟子也有一點粗淺的技藝，請您試一試。請和尚暫時站在我面前。』因惠聽從了他。居士彈指一聲，因惠立刻倒飛到空中，大約有一丈多高。過了很久，才慢慢地倒下來，頭朝下栽在地上，像木樁一樣直立著。旁邊的人推他拉他，都不能動。居士離開了。因惠就這樣頭朝下倒立到天亮。第二天，秀天派人去向金庾信求救，金庾信派居士前去下令，才解除了他的法術。因惠從此不再賣弄他的法術。贊詩說：『紅色紫色紛紛擾擾，幾乎要擾亂真正的紅色，可嘆那些用魚目來欺騙愚蠢的人。如果不是居士輕輕地彈了一下手指，恐怕會有更多的人用小巾箱來收藏那些假冒的碔砆（wǔ fū，一種似玉的美石）。』

惠通降龍

釋惠通（Hyetong），他的氏族不詳。當他還是在家人的時候，家住在南山西麓銀川洞的洞口（現在南澗寺東邊的村子裡）。有一天，他在家東邊的溪邊遊玩，捕到一隻水獺並把它殺了。他把水獺的骨頭扔在園子里。第二天早晨，骨頭不見了，他循著血跡尋找，發現骨頭回到了原來的洞穴里，水獺抱著五隻小水獺蹲在那裡。惠通遠遠望見，感到非常驚異。過了很久，他感嘆不已，猶豫不決，於是就拋棄世俗出家了，改名叫惠通。他前往唐朝拜見無畏三藏（Śubhakarasiṃha），請求學習佛法。無畏三藏說：『你這種邊遠地區的人，怎麼能成為佛法的器皿呢？』於是沒有傳授給他佛法。惠通不甘心就這樣回去，服侍了無畏三藏三年，仍然不被允許。惠通於是憤恨地站在庭院裡，頭頂著一個火盆。一會兒，他的頭頂裂開了，聲音像雷一樣。無畏三藏

【English Translation】 English version: A devout Buddhist, diligent throughout his life, commissioned the creation of an image of Amitabha Buddha (Amitābha, the Buddha of Limitless Light) for Heungnyun Temple, along with the bodhisattvas on either side, and had the hall painted with gold. He originally resided in Geumgok Temple. Kim Yu-sin (Kim Yu-sin, a famous Silla general) was once on good terms with an old layman, whose identity was unknown to the world. At that time, Kim Yu-sin's relative, Sutcheon, suffered from a chronic illness, and Kim Yu-sin sent the layman to treat him. Coincidentally, a monk named Inhye, an acquaintance of Sutcheon from Mount Jungak, came to visit him. Upon seeing the layman, Inhye slighted and insulted him, saying, 'Judging by your appearance, you are a wicked and deceitful person. How can you treat people's illnesses?' The layman replied, 'I am under the orders of Kim Yu-sin and have no choice but to come.' Inhye said, 'Behold my supernatural powers!' He then held a censer and chanted incantations, and soon, five-colored auspicious clouds swirled around his head, and heavenly flowers scattered. The layman said, 'Venerable monk's supernatural powers are truly inconceivable. This disciple also has some crude skills; please allow me to try them. I request that the monk stand before me for a moment.' Inhye complied. The layman snapped his fingers, and Inhye immediately flew backward into the air, about ten feet high. After a long while, he slowly fell down, his head planted on the ground, standing upright like a stake. Those nearby pushed and pulled him, but he would not move. The layman left. Inhye remained standing upside down until dawn. The next day, Sutcheon sent someone to appeal to Kim Yu-sin, who sent the layman to issue an order, and only then was he released from the spell. Inhye never again showed off his magical skills. A poem in praise says: 'Red and purple in confusion, almost disrupting the true red, lamentable are those who deceive fools with fish eyes. If not for the layman's light finger snap, many more would be collecting imitation gems in small boxes.'

Hyetong Subdues the Dragon

The clan of the monk Hyetong is unknown. When he was a layman, his home was located at the mouth of Euncheon Cave on the western foothills of Namsan Mountain (now the village east of Namgyeon Temple). One day, he was playing by the stream east of his house, where he caught and killed an otter. He threw the otter's bones into the garden. The next morning, the bones were gone. He followed the trail of blood and found that the bones had returned to their original den, where the otter was squatting with five baby otters. Hyetong was astonished at the sight. After a long time, he sighed and hesitated, and then he abandoned the secular world and became a monk, changing his name to Hyetong. He went to Tang China to visit Śubhakarasiṃha (Wúwèi Sanzàng, Fearless Tripiṭaka Master) and requested to study the Dharma. Śubhakarasiṃha said, 'How can someone from such a remote region become a vessel of the Dharma?' Thus, he did not impart the Dharma to him. Hyetong was unwilling to return empty-handed and served Śubhakarasiṃha for three years, but he was still not permitted. Hyetong then stood in the courtyard in resentment, wearing a brazier on his head. After a while, his head split open with a sound like thunder. Śubhakarasiṃha

聞來視之。撤火盆。以指按裂處。誦神咒瘡合如平日。有瑕如王字文。因號王和尚深器之。傳印訣。時唐室有公主疾病。高宗請救於三藏。舉通自代。通受教別處。以白豆一斗咒銀器中。變白甲神兵。逐崇不克。又以黑豆一斗咒金器中。變黑甲神兵。令二色合逐之。忽有蛟龍走出。疾遂瘳。龍怨通之逐已也。來本國文仍林。害命尤毒。是時鄭恭奉使于唐。見通而謂曰。師所逐毒龍歸本國害甚。速去除之。乃與恭以麟德二年乙丑。還國而黜之。龍又怨恭。乃托之柳。生鄭氏門外。恭不之覺。但賞其蔥密。酷愛之。及神文王崩。孝昭即位。修山陵除葬路。鄭氏之柳當道。有司欲伐之。恭恚曰。寧斬我頭。莫伐此樹。有司奏聞。王大怒。命司寇曰。鄭恭恃王和尚神術。將謀不遜。侮逆王命。言斬我頭。宜從所好。乃誅之。坑其家。朝議。王和尚與恭甚厚。應有忌嫌。宜先圖之。乃徴甲尋捕。通在王望寺見甲徙至。登屋。攜砂瓶研硃筆而呼曰。見我所為。乃于瓶項抹一畫曰。爾輩宜各見項。視之皆朱畫。相視愕然。又呼曰。若斷瓶項。應斷爾項如何。其徒奔走。以朱項赴王。王曰。和尚神通。豈人力所能圖。乃舍之。王女忽有疾。詔通治之。疾愈。王大悅通因言。恭被毒龍之污濫膺國刑。王聞之心悔。乃免恭妻孥。拜通為國師

【現代漢語翻譯】現代漢語譯本：聽聞此事後，國王前來檢視王和尚。王和尚撤走火盆，用手指按壓瘡口裂開的地方，誦唸神咒，瘡口癒合如初，只留下像『王』字一樣的痕跡。因此人們稱他為王和尚，國王也對他非常器重，並將印訣傳授給他。當時唐朝有位公主生病，唐高宗向玄奘三藏法師求救，玄奘便推薦王和尚前去。王和尚接受任務后，告別玄奘前往唐朝。他用一斗白豆，在銀器中唸咒，變出白甲神兵，驅逐作祟的妖怪，但沒有成功。他又用一斗黑豆，在金器中唸咒，變出黑甲神兵，命令兩種顏色的神兵合力驅逐妖怪。忽然有一條蛟龍跑了出來，公主的病也因此痊癒。蛟龍怨恨王和尚驅逐它，回到本國新羅后，繼續作惡害人。當時鄭恭出使唐朝，見到王和尚后對他說：『大師您所驅逐的毒龍回到本國后，危害非常嚴重，請您趕快去除掉它。』於是王和尚與鄭恭約定在麟德二年乙丑年一同回國，並驅逐毒龍。毒龍又怨恨鄭恭，於是附身在柳樹上，生長在鄭氏門外。鄭恭沒有察覺，只是欣賞柳樹的蔥鬱茂密，非常喜愛它。等到神文王去世，孝昭王即位，修建山陵，清理安葬的道路，鄭氏門外的柳樹正好擋在路上，有關部門想要砍伐它。鄭恭憤怒地說：『寧可砍我的頭，也不要砍這棵樹！』有關部門將此事上奏給孝昭王，孝昭王大怒，命令司寇說：『鄭恭仗著王和尚的神術，將要圖謀不軌，違抗王命，說寧可砍他的頭，就按照他所喜歡的做吧！』於是處死了鄭恭，並抄了他的家。朝廷大臣議論說，王和尚與鄭恭關係密切，應該有所忌憚和嫌隙，應該先除掉他。於是徵集士兵搜捕王和尚。王和尚在王望寺看到士兵們前來，便登上屋頂，拿起砂瓶，研磨硃砂筆，大聲喊道：『看看我所做的！』於是在瓶頸上畫了一道，說：『你們這些人應該各自看看自己的脖子。』士兵們一看，發現自己的脖子上都有一道硃砂畫痕，互相看著，非常驚愕。王和尚又喊道：『如果砍斷瓶頸，應該砍斷你們的脖子，怎麼樣？』他的徒弟們四處奔走，帶著硃砂畫痕的脖子去見孝昭王。孝昭王說：『王和尚神通廣大，豈是人力所能圖謀的？』於是放過了他。孝昭王的女兒忽然生病，下詔讓王和尚醫治，病癒后，孝昭王非常高興。王和尚趁機說：『鄭恭被毒龍的污穢所牽連，遭受了國家的刑罰。』孝昭王聽後心中後悔，於是赦免了鄭恭的妻子兒女，並拜王和尚為國師。

【English Translation】 English version: Upon hearing of this, the king came to see the monk Wang. The monk Wang removed the brazier, pressed the cracked area of the sore with his finger, and chanted a divine mantra. The sore healed as before, leaving only a mark like the character 'Wang' (王, meaning 'king'). Therefore, people called him Monk Wang, and the king greatly valued him, passing on the secret of the seal (印訣, Yin Jue - esoteric Buddhist teachings). At that time, a princess of the Tang Dynasty was ill, and Emperor Gaozong (高宗) sought help from the Tripiṭaka Master Xuanzang (玄奘). Xuanzang recommended Tong (通, Wang Heshang's given name) to go in his place. Tong, having accepted the task, bid farewell to Xuanzang and went to the Tang Dynasty. He used a peck of white beans, chanted a mantra over them in a silver vessel, and transformed them into white-armored divine soldiers to drive away the haunting demons, but without success. He then used a peck of black beans, chanted a mantra over them in a golden vessel, and transformed them into black-armored divine soldiers, ordering the two colors of soldiers to work together to drive away the demons. Suddenly, a dragon emerged, and the princess's illness was cured. The dragon resented Tong for driving it away and, upon returning to its native country of Silla (新羅, Xinluo), continued to cause harm. At that time, Zheng Gong (鄭恭), an envoy to the Tang Dynasty, saw Tong and said to him, 'Master, the poisonous dragon you drove away has returned to our country and is causing great harm. Please quickly remove it.' So Tong and Zheng Gong agreed to return to their country together in the second year of Linde (麟德) in the year Yichou (乙丑) and drive away the poisonous dragon. The dragon, again resenting Zheng Gong, possessed a willow tree, which grew outside the Zheng family's gate. Zheng Gong did not notice, but admired the lushness of the willow tree and loved it very much. When King Sinmun (神文王) passed away and King Hyoso (孝昭王) ascended the throne, they repaired the royal tomb and cleared the road for the funeral procession. The willow tree outside the Zheng family's gate happened to be in the way, and the officials wanted to cut it down. Zheng Gong angrily said, 'Rather cut off my head than cut down this tree!' The officials reported this matter to King Hyoso, who was furious and ordered the Minister of Justice (司寇, Sikou) to say, 'Zheng Gong relies on the divine powers of Monk Wang and intends to plot rebellion, disobeying the royal command, saying rather cut off his head. Let it be done as he wishes!' So Zheng Gong was executed, and his family was confiscated. The court officials discussed that Monk Wang was close to Zheng Gong and should be regarded with suspicion and aversion, and should be eliminated first. So they gathered soldiers to search for Monk Wang. Monk Wang, at Wangwang Temple (王望寺), saw the soldiers arriving, climbed onto the roof, picked up a sand bottle, ground cinnabar ink, and shouted, 'Look at what I do!' Then he drew a line on the neck of the bottle, saying, 'You people should each look at your own necks.' The soldiers looked and found that there was a cinnabar mark on each of their necks, and they looked at each other in astonishment. Monk Wang shouted again, 'If the neck of the bottle is cut off, should your necks be cut off as well? What do you say?' His disciples ran away in all directions, going to see King Hyoso with cinnabar marks on their necks. King Hyoso said, 'Monk Wang has great divine powers, how can human power plot against him?' So he let him go. Suddenly, King Hyoso's daughter fell ill, and he issued a decree for Monk Wang to treat her. After she recovered, King Hyoso was very pleased. Monk Wang took the opportunity to say, 'Zheng Gong was implicated by the filth of the poisonous dragon and suffered the punishment of the state.' King Hyoso regretted hearing this, so he pardoned Zheng Gong's wife and children and appointed Monk Wang as the National Preceptor (國師, Guoshi).

。龍既報冤于恭。往機張山為熊神。慘毒滋甚民多梗之。通到山中。諭龍授不殺戒。神害乃息。初神文王發疽背。請候于通。通至咒之立活。乃曰。陛下曩昔為宰官身。誤決臧人信忠為隸。信忠有怨。生生作報。今茲惡疽亦信忠所祟。宜為忠創伽藍。奉冥祐以解之。王深然之。創寺號信忠奉聖寺。寺成。空中唱云因王創寺。脫苦生天。怨已解矣(或本載此事于真表傳中誤)因其唱地。置折怨堂。堂與寺今存。先是密本之後有高僧明朗。入龍宮得神印(梵云文豆婁。此云神印)。祖創神遊林(今天王寺)屢欀鄰國之寇。今和尚傳無畏之髓。遍歷塵寰。救人化物。兼以宿命之明創寺雪怨。密教之風於是乎大振。天磨之總持嵓。母岳之咒錫院等皆其流裔也。或云。通俗名尊勝角干。角干乃新羅之宰相峻級。未聞通曆仕之跡。或云。射得豺狼皆未詳。贊曰。

山桃溪杏映籬斜　　一徑春深兩岸花　賴得郎君閑捕獺　　儘教魔外遠京華

明朗神印

按金光寺本記云。師挺生新羅。入唐學道。將還因海龍之請。入龍宮傳秘法。施黃金千兩(一云千斤)潛行地下。涌出本宅井底。乃舍為寺。以龍王所施黃金飾塔像。光曜殊特。因名金光焉(僧傳作金羽寺誤)師諱明朗。字國育。新羅沙幹才良之子。母曰南澗夫人。

或云。法乖娘蘇判茂林之子金氏。則慈藏之姝也。三息。長曰國教大德。次曰義安大德。師其季也。初母夢吞青色珠而有娠。善德王元年入唐。貞觀九年乙未來歸。總章元年戊辰。唐將李績統大兵。合新羅滅高麗。后余軍留百濟。將襲滅新羅。羅人覺之。發兵拒之。高宗聞之赫怒。命薜邦興師將討之。文武王聞之懼。請師開秘法禳之(事在文武王傳中)因茲為神印宗祖。及我太祖創業之時。亦有海賊來擾。乃請安惠朗融之裔。廣學大緣等二大德。作法禳鎮。皆朗之傳系也。故並師而上至龍樹為九祖(本寺記三師為律祖未詳)又太祖為創現聖寺。為一宗根柢焉。又新羅京城東南二十餘里有遠源寺。諺傳。安惠等四大德與金庾信金義元金述宗等同愿所創也。四大德之遺骨皆藏寺之東峰。因號四靈山祖師嵓云。則四大德皆羅時高德。按[土(穴/?/ㄆ)]白寺柱貼註腳載。慶州戶長巨川母阿之女。女母明珠女。女母積利女之子。廣學大德大緣三重(古名善會)昆季二人。皆投神印宗。以長興二年辛卯隨太祖上京。隨駕焚修。賞其勞。給二人父母忌日寶于[土(穴/?/ㄆ)]白寺。田沓若干結云云。則廣學大緣二人。隨聖祖入京者。安師等。乃與金庾信等創遠源寺者也。廣學等二人骨亦來安於茲爾。非四德皆創遠源。

【現代漢語翻譯】有人說，法海（Beophae）是娘蘇判茂林之子金氏的女兒。她生了三個兒子。長子叫國教大德（Gukgyo Daedeok），次子叫義安大德（Uian Daedeok），而大師（指文字中的『師』）是最小的兒子。起初，母親夢見吞下一顆青色的珠子而懷孕。善德王（Seondeok）元年，大師前往唐朝。貞觀九年乙未年，大師返回新羅。總章元年戊辰年，唐朝將軍李績率領大軍與新羅聯合滅亡了高麗。後來，高麗的殘餘部隊留在百濟，企圖襲擊並滅亡新羅。新羅人察覺了這一陰謀，發兵抵抗。唐高宗得知后非常憤怒，命令薛邦（Seolbang）率軍征討。文武王（Munmu）得知后非常害怕，請求大師開啟秘密的法術來禳解災禍（此事記載在《文武王傳》中）。因此，大師成爲了神印宗（Sinimjong）的祖師。到我太祖（Taejo）創業之時，也有海盜前來侵擾。於是，請求安惠（AnHye）和朗融（Nangyung）的後裔，廣學大緣（Gwanghak Daeyeon）等兩位大德，作法禳鎮。他們都是朗融的傳人。因此，將大師向上追溯至龍樹（Nagarjuna），尊為九祖（本寺的記載稱三位大師為律宗祖師，情況不明）。另外，太祖爲了建立現聖寺（Hyeonseong Temple），將其作為神印宗的根基。此外，新羅京城東南二十多里處有一座遠源寺（Weonyon Temple）。相傳，安惠等四大德與金庾信（Kim Yu-sin）、金義元（Kim Ui-won）、金述宗（Kim Sul-jong）等共同發願建立了這座寺廟。四大德的遺骨都埋藏在寺廟的東峰，因此被稱為四靈山祖師巖。那麼，四大德都是新羅時期的高僧。根據[土(穴/?/ㄆ)]白寺（Hyeolbaek Temple）柱子的題記記載，慶州戶長巨川的母親阿之女，阿之女的母親是明珠女，明珠女的母親是積利女的兒子，廣學大德和大緣三重（古名善會）兄弟二人，都投身於神印宗。在長興二年辛卯年，他們跟隨太祖前往京城，隨駕修行，並因其功勞而受到賞賜，允許他們在[土(穴/?/ㄆ)]白寺為父母舉行忌日祭祀，並給予田地若干結等等。那麼，廣學和大緣二人是跟隨聖祖入京的人。安惠等大師，是與金庾信等人共同建立遠源寺的人。廣學等二人的骨灰也安放在這裡。並非四大德都建立了遠源寺。

【English Translation】 It is said that Beophae was the daughter of Lady Kim, the daughter of Nyangsu Pan Maorim. She had three sons. The eldest was called Gukgyo Daedeok, the second was called Uian Daedeok, and the master (referring to '師' in the text) was the youngest. Initially, the mother dreamed of swallowing a blue pearl and became pregnant. In the first year of Queen Seondeok's reign, the master went to Tang China. In the year Eulmi, the ninth year of the Zhenguan era, he returned to Silla. In the year Muchen, the first year of the Zongzhang era, the Tang general Li Ji led a large army and, together with Silla, destroyed Goguryeo. Later, the remaining troops of Goguryeo stayed in Baekje, attempting to attack and destroy Silla. The people of Silla detected this plot and sent troops to resist. Emperor Gaozong of Tang was furious upon hearing this and ordered Xue Bang to lead troops to conquer them. King Munmu was afraid upon hearing this and requested the master to perform secret rituals to avert the disaster (this is recorded in the Biography of King Munmu). Therefore, the master became the patriarch of the Sinimjong (神印宗) sect. When my Taejo (太祖) founded the dynasty, there were also pirates who came to disturb. Therefore, AnHye's (安惠) and Nangyung's (朗融) descendants, Gwanghak Daeyeon (廣學大緣) and other two great monks, were requested to perform rituals to suppress the disturbances. They were all descendants of Nangyung. Therefore, tracing the master back to Nagarjuna (龍樹), he is revered as the ninth patriarch (the temple records state that the three masters were the patriarchs of the Vinaya school, but the situation is unclear). In addition, Taejo founded the Hyeonseong Temple (現聖寺) as the foundation of the Sinimjong sect. Furthermore, there is Weonyon Temple (遠源寺) located more than twenty li southeast of the Silla capital. According to legend, AnHye and the other four great monks, along with Kim Yu-sin (金庾信), Kim Ui-won (金義元), Kim Sul-jong (金述宗), and others, jointly vowed to create this temple. The remains of the four great monks are buried on the east peak of the temple, hence it is called the Four Spirits Mountain Patriarch Rock. So, the four great monks were all eminent monks of the Silla period. According to the inscriptions on the pillars of Hyeolbaek Temple ([土*(穴/?/ㄆ)]白寺), the daughter of Aji, the mother of Geocheon, the head of Gyeongju, the mother of Aji's daughter was Lady Myeongju, and the son of Lady Myeongju's mother was Jeokri, the two brothers Gwanghak Daedeok and Daeyeon Samjung (ancient name Seonhoe), both joined the Sinimjong sect. In the year Sinmyo, the second year of Changxing, they followed Taejo to the capital, practiced with the imperial retinue, and were rewarded for their merits, allowing them to hold memorial services for their parents at Hyeolbaek Temple and granting them several gyeol of land, etc. So, Gwanghak and Daeyeon were the ones who followed the Holy Ancestor to the capital. Master AnHye and others were the ones who jointly founded Weonyon Temple with Kim Yu-sin and others. The ashes of Gwanghak and the other two are also enshrined here. It is not that all four virtues created Weonyon.

皆隨聖祖也詳之。

感通第七

仙桃聖母隨喜佛事

真平王朝。有比丘尼名智惠。多賢行。住安興寺。擬新修佛殿而力未也。夢一女仙風儀婥約。珠翠飾鬟。來慰曰。我是仙桃山神母也。喜汝欲修佛殿。愿施金十斤以助之。宜取金于予座下。妝點主尊三像壁上。繪五十三佛。六類聖眾。及諸天神。五嶽神君(羅時五嶽。謂東吐含山。南智異山。西雞龍。北太伯中父岳。亦云公山也)每春秋二季之十日。叢會善男善女。廣為一切含靈。設占察法會。以為恒規(本朝屈弗池龍託夢于帝。請于靈鷲山長開藥師道場。□平海途。其事亦同)。惠乃驚覺。率徒往神祠座下。堀得黃金一百六十兩。克就乃功。皆依神母所諭。其事唯存。而法事廢矣。神母本中國帝室之女。名娑蘇。早得神仙之術。歸止海東。久而不還。父皇寄書系足云。隨鳶所止為家。蘇得書放鳶。飛到此山而止。遂來宅為地仙。故名西鳶山。神母久據茲山。鎮祐邦國。靈異甚多。有國已來。常為三祀之一。秩在群望之山。第五十四景明王好使鷹。嘗登此放鷹而失之。禱于神母曰。若得鷹。當封爵。俄而鷹飛來止機上。因封爵大王焉。其始到辰韓也。生聖子為東國始君。蓋赫居閼英二聖之所自也。故稱雞龍雞林白馬等。雞屬西故也。嘗使諸天仙織

【現代漢語翻譯】現代漢語譯本：都跟隨聖祖的詳細記載。

感通第七

仙桃聖母隨喜佛事

真平王朝時期，有一位比丘尼名叫智惠（智慧），她有很多賢德的行為，住在安興寺。她計劃新修建佛殿，但力量不足。夢中出現一位女仙，風姿綽約，珠翠裝飾著髮髻，前來安慰她說：『我是仙桃山的山神母親。我很高興你想要修建佛殿，願意捐獻黃金十斤來幫助你。你應該在我的座位下取金，用來妝點主尊三像，在墻壁上繪製五十三佛、六類聖眾，以及諸天神、五嶽神君（當時所說的五嶽，指的是東邊的吐含山，南邊的智異山，西邊的雞龍山，北邊的太伯山，中央的父岳，也叫公山）。』每年春秋兩季的十日，聚集善男信女，廣泛地為一切有情眾生，設立占察法會，作為固定的規矩（本朝的屈弗池龍託夢給帝王，請求在靈鷲山長期開設藥師道場，平定海上航路，這件事也類似）。智惠醒來後感到驚訝，帶領弟子們前往神祠的座位下，挖掘得到黃金一百六十兩，最終完成了工程。一切都按照神母的指示進行。這件事蹟仍然存在，但法事已經廢止了。神母原本是中國帝室的女兒，名叫娑蘇（名字）。早年獲得了神仙之術，來到海東居住，很久沒有回去。她的父皇寄來書信，繫在鳶的腳上，說：『跟隨鳶所停留的地方作為家。』娑蘇得到書信後放飛鳶，鳶飛到這座山而停止，於是她來到這裡居住，成為地仙。因此這座山被稱為西鳶山。神母長期佔據這座山，鎮守保佑國家，顯現了很多靈異。有國家以來，她常常是三大祭祀之一，位列于群望之山。第五十四景明王喜歡使用鷹，曾經登上這座山放鷹，但丟失了鷹。他向神母祈禱說：『如果能找回鷹，就封你爵位。』不久，鷹飛來停在石機上。因此景明王封神母為爵位大王。神母最初來到辰韓時，生下聖子，成為東國的始君，也就是赫居（人名）和閼英（人名）二聖的由來。所以稱之為雞龍、雞林、白馬等，因為雞屬於西方。神母曾經讓諸天仙織

【English Translation】 English version: All follow the detailed records of the Holy Ancestor.

Chapter 7: Response and Communication

Holy Mother of Seontao Rejoices in Buddhist Affairs

During the reign of King Jinpyeong, there was a Bhikkhuni named Zhihui (Wisdom), who possessed many virtuous qualities. She resided in Anheung Temple and planned to build a new Buddha hall, but lacked the necessary resources. In a dream, a female celestial being appeared, graceful and adorned with pearls and jade in her hair. She comforted Zhihui, saying, 'I am the mountain spirit mother of Seontao Mountain. I am pleased that you wish to build a Buddha hall and am willing to donate ten catties of gold to help you. You should take the gold from beneath my seat to adorn the three principal images and paint fifty-three Buddhas, the six classes of holy beings, as well as various celestial deities and the Five Marchmounts Gods (at that time, the Five Marchmounts referred to Mount Toham in the east, Mount Jiri in the south, Mount Gyeryong in the west, Mount Taebaek in the north, and Mount Buae in the center, also known as Mount Gong).' Every year, on the tenth day of the spring and autumn seasons, gather virtuous men and women to widely establish a repentance Dharma assembly for all sentient beings as a fixed practice (In this dynasty, Geupbulchi Dragon appeared in the emperor's dream, requesting the long-term establishment of a Bhaisajyaguru (Medicine Buddha) sanctuary on Mount Gijjhakuta to pacify the sea route, a similar event). Zhihui awoke in surprise and led her disciples to the seat of the spirit shrine, where they excavated one hundred and sixty taels of gold, eventually completing the project. Everything was done according to the instructions of the spirit mother. The event remains, but the Dharma assembly has been discontinued. The spirit mother was originally the daughter of the Chinese imperial family, named Suosu (name). She obtained the art of immortality early in life and came to reside in Haedong (ancient Korea), not returning for a long time. Her father sent a letter tied to the foot of a kite, saying, 'Take the place where the kite stops as your home.' Suosu received the letter and released the kite, which flew to this mountain and stopped. Thus, she came to reside here and became an earth immortal. Therefore, this mountain is called Seoyeon Mountain. The spirit mother has long occupied this mountain, protecting and blessing the country, and has manifested many miracles. Since the establishment of the nation, she has often been one of the three major deities, ranking among the mountains of collective veneration. King Gyeongmyeong, the fifty-fourth ruler, enjoyed using hawks and once climbed this mountain to release a hawk, but lost it. He prayed to the spirit mother, saying, 'If I can find the hawk, I will grant you a title.' Soon after, the hawk flew back and landed on the stone stand. Therefore, King Gyeongmyeong granted the spirit mother the title of Great King. When the spirit mother first came to Jinhan (ancient Korean state), she gave birth to a holy son, who became the first ruler of Dongguk (ancient Korean kingdom), namely Hyeokgeose (name) and Alyeong (name), the two sages. Therefore, it is called Gyeryong, Gyerim, Baekma, etc., because the chicken belongs to the west. The spirit mother once had celestial beings weave

羅。緋染作朝衣。贈其夫。國人因此始知神驗。又國史史臣曰。軾政和中嘗奉使人宋。詣佑神館。有一堂設女仙像。館伴學士王黼曰。此是貴國之神。公知之乎。遂言曰。古有中國帝室之女。泛海抵辰韓生子。為海東始祖。女為地仙。長在仙桃山。此其像也。又大宋國使王襄到我朝。祭東神聖母女。有娠賢肇邦之句。今能施金奉佛。為含生開香火作津樑。豈徒學長生而囿於溟濛者哉。贊曰。

來宅西鳶幾十霜　　招呼帝子織霓裳　長生未必無生異　　故謁金仙作玉皇

郁面婢唸佛西升

景德王代。康州(今晉州。一作剛州。則今順安)善士數十人志求西方。于州境創彌陀寺。約萬日為契。時有阿干貴珍家一婢名郁面。隨其主歸寺。立中庭。隨僧唸佛。主憎其不職。每給谷二碩。一夕舂之。婢一更舂畢。歸寺唸佛(俚言己事之忙。大家之舂促。蓋出乎此)日夕徹怠。庭之左右豎立長橛。以繩穿貫兩掌。繫於橛上合掌。左右游之激勵焉。時有天唱于空。郁面娘入堂唸佛。寺眾聞之。勸婢入堂。隨例精進。未幾天樂從西來。婢涌透屋樑而出。西行至郊外。捐骸變現真身。坐蓮臺放大光明。緩緩而逝。樂聲不徹空中。其堂至今有透穴處云(已上鄉傳)按僧傳。棟樑八珍者觀音應現也。結徒有一千分明為二。

【現代漢語翻譯】現代漢語譯本：羅（人名）。用緋紅色染成的布做成朝服，贈送給她的丈夫。國家裡的人因此開始知道她有神異的靈驗。又有國史的史官說，蘇軾在政和年間曾經作為使者出使宋朝，到佑神館。那裡有一個殿堂設定了女仙的畫像。館伴學士王黼說，『這是貴國的神，您知道嗎？』於是說，『古代有中國帝室的女兒，乘船渡海到達辰韓（古代朝鮮半島南部），生下兒子，成為海東（朝鮮半島東部）的始祖。這個女子成爲了地仙，長久地居住在仙桃山。這就是她的畫像。』又有大宋國的使者王襄來到我國朝，祭祀東神聖母女，有『懷著賢能開創邦國』的詩句。如今能夠捐獻金錢供奉佛，為一切眾生開啟香火，作為通往解脫的橋樑，難道僅僅是學習長生而侷限於昏昧之中嗎？』讚頌說：『來到西鳶的宅邸幾十年，招呼帝子織造美麗的霓裳。長生未必沒有生死之別，所以去拜謁金仙，成為玉皇大帝。』

郁面婢唸佛往生西方

景德王時代，康州（現在的晉州，一說剛州，就是現在的順安）有幾十個善良的人立志求生西方極樂世界，在州境內建立了彌陀寺，約定用一萬天的時間為期限。當時有個阿干貴珍家的一個婢女名叫郁面，跟隨她的主人來到寺廟。她站在中庭，跟隨僧人唸佛。主人憎恨她不盡職，每天只給她二碩的穀子，讓她一個晚上舂完。婢女在一更時分舂完，回到寺廟唸佛（俗語說自己事情的忙碌，大家庭的舂米催促，大概就是出自於此）。她日夜不停地懈怠。在庭院的左右豎立長木樁，用繩子穿過她的兩掌，繫在木樁上，讓她合掌，左右走動來激勵她。當時有天上的聲音在空中說，『郁面娘進入佛堂唸佛。』寺廟裡的人聽到后，勸婢女進入佛堂，按照慣例精進修行。沒過幾天，天上的音樂從西方傳來，婢女從屋樑中涌出，向西而去，到達郊外，捨棄肉身，顯現出真正的身相，坐在蓮花臺上，放出大光明，緩緩地逝去。音樂的聲音響徹空中。那個佛堂至今還有穿透的孔洞（以上是鄉間的傳說）。按照僧傳的記載，棟樑八珍是觀音菩薩的應化顯現。結成同伴有一千人，分明地分為兩部分。

【English Translation】 English version: Luo (personal name). She dyed cloth crimson to make a court robe and presented it to her husband. The people of the country then began to know of her divine efficacy. Moreover, the historian of the state records that Su Shi, during the Zhenghe period, once served as an envoy to the Song Dynasty and visited the Youshen Hall. There was a hall there with a statue of a female immortal. The academician Wang Fu, who accompanied him, said, 'This is a deity of your esteemed country, are you aware of it?' He then said, 'In ancient times, there was a daughter of the Chinese imperial family who sailed across the sea to reach Chenhan (ancient southern Korean peninsula) and gave birth to a son, who became the founder of Haedong (eastern Korean peninsula). The woman became a terrestrial immortal and resided for a long time on Mount Xiantao. This is her statue.' Furthermore, the envoy Wang Xiang of the Great Song Dynasty came to our court and offered sacrifices to the Holy Mother of the Eastern Deity, with the line 'Conceiving virtue, she founded the nation.' Now, being able to donate money to venerate the Buddha, opening the incense for all living beings, and acting as a bridge to liberation, how could it be merely learning longevity and being confined to ignorance?' The eulogy says: 'Coming to the residence of Xiyuan for decades, summoning the imperial son to weave beautiful rainbow garments. Longevity may not be without the distinction of life and death, so she visited the Golden Immortal to become the Jade Emperor.'

The Maid Yumiàn Ascends Westward by Reciting the Buddha's Name

During the reign of King Jingdeok, several dozen virtuous people from Kangzhou (present-day Jinju, also said to be Gangzhou, which is present-day Sunan) aspired to be reborn in the Western Pure Land. They established the Amitabha Temple within the state's borders, agreeing to a period of ten thousand days. At that time, there was a maid named Yumiàn in the household of Agan Guizhen, who followed her master to the temple. She stood in the courtyard and recited the Buddha's name with the monks. Her master resented her for not being diligent, giving her only two seok of grain each day and requiring her to hull it all in one night. The maid finished hulling the grain by the first watch and returned to the temple to recite the Buddha's name (the common saying about the busyness of one's own affairs and the urgency of hulling rice in a large family probably originates from this). She was tireless day and night. Long stakes were erected on the left and right sides of the courtyard, and her palms were pierced with ropes, tied to the stakes, and made to join her palms together, moving her left and right to encourage her. At that time, a heavenly voice was heard in the sky, saying, 'Maid Yumiàn has entered the Buddha hall to recite the Buddha's name.' The people in the temple heard this and urged the maid to enter the Buddha hall and diligently practice according to the custom. Not many days later, heavenly music came from the west, and the maid burst through the roof beam and went westward, reaching the outskirts, abandoning her physical body and manifesting her true form, sitting on a lotus platform, emitting great light, and passing away slowly. The sound of the music resounded in the sky. The hall still has a hole through it to this day (the above is a local legend). According to the biographies of monks, Dongliang Bazhen is the manifested appearance of Avalokitesvara. Forming a group of one thousand people, clearly divided into two parts.

一勞力。一精修。彼勞力中知事者不獲戒墮畜生道。為浮石寺牛。嘗馱經而行。賴經力轉為阿干貴珍家婢。名郁面。因事至下柯山。感夢遂發道心。阿於家距惠宿法師所創彌陀寺不遠。阿干每至其寺唸佛。婢隨往。在庭唸佛云云。如是九年。歲在乙未。正月二十一日。禮佛撥屋樑而去。至小伯山墮一隻履。就其地為菩提寺。至山下棄其身。即其地為二菩提寺。榜其殿曰勖面登天之殿。屋脊穴成十許圍。雖暴雨密雪不沾濕。後有好事者。[竺-二+(尃*幾)]金塔一座。直其穴。安承塵上以志其異。今榜塔尚存。勖面去後。貴珍亦以其家異人託生之地舍為寺。曰法王。納田民。久后廢為丘墟。有大師懷鏡。與承宣劉碩小卿李元長同願重營之。鏡躬事土木。始輕材。夢老父遺麻葛屨各一。又就古神社。諭以佛理。斫出祠側材木。九五載告畢。又加臧獲。蔚為東南名藍。人以鏡為貴珍後身。議曰。按鄉中古傳郁面乃景德王代事也。據徴(徴字疑作珍下亦同)本傳。則元和三年戊子哀莊王時也。景德后歷惠恭宣德元聖昭聖哀莊等五代。共六十餘年也。徴先面后。與鄉傳乖違。然兩存之闕疑。贊曰。

西鄰古寺佛燈明　　舂罷歸來夜二更　自許一聲成一佛　　掌穿繩子直忘形

廣德　　嚴莊

文武王代。有

【現代漢語翻譯】現代漢語譯本一個勞動者，一個精進修行者。那些在勞動中懂得事務的人，不會因犯戒而墮入畜生道。例如浮石寺的牛，曾經馱著經書行走，憑藉經書的力量轉世為阿干貴珍家的婢女，名叫郁面（Yuk-myeon，人名）。因為一些事情去了下柯山，感應到夢境后發起了修道的決心。阿乾的家離惠宿法師（Hye-suk，僧侶名）建立的彌陀寺（Mita Temple）不遠。阿干每次去寺廟唸佛，婢女也跟隨前往，在庭院裡唸佛等等。這樣過了九年。那一年是乙未年，正月二十一日，郁面禮佛后，撥開屋樑離去。到小伯山時掉了一隻鞋子，就在那個地方建立了菩提寺（Bori Temple）。到山下後捨棄了自己的身體，就在那個地方建立了二菩提寺。在殿上題寫匾額，叫做『勖面登天之殿』。屋脊上的洞有十多圍那麼大，即使是暴雨和密雪也無法沾濕。後來有好心人建造了一座[竺-二+(尃*幾)]金塔，正對著那個洞，安放在承塵之上，用來紀念這個奇異的現象。現在匾額和塔還存在。郁面離開后，貴珍也因為自己家是異人託生之地，把家捨棄出來作為寺廟，叫做法王寺（Beopwang Temple），並供養田地和人民。很久以後，寺廟荒廢成了廢墟。有位大師名叫懷鏡（Hwae-gyeong，僧侶名），與承宣劉碩（Yu Seok，官名）、小卿李元長（Lee Won-jang，官名）一同發願重新修建寺廟。懷鏡親自參與土木工程，開始時缺少木材。夢見一位老父親送給他麻鞋和葛鞋各一雙。又去古老的神社，用佛理開導他們，砍伐了祠堂旁邊的木材。九十五年後，寺廟宣告完工。又增加了奴僕，使寺廟成為東南地區的名剎。人們認為懷鏡是貴珍的後身。有人議論說，按照鄉中的古老傳說，郁面是景德王（King Gyeongdeok）時代的事情。根據《徴本傳》，則是元和三年戊子年，哀莊王（King Aejaong）時期。景德王之後經歷了惠恭王（King Hyegong）、宣德王（King Seondeok）、元聖王（King Wonseong）、昭聖王（King Soseong）、哀莊王等五代，總共六十多年。『徴』在『面』之前，與鄉中的傳說不符。然而，兩種說法都保留，存疑。贊曰：

西邊的古寺佛燈明亮，　舂米完畢歸來已是深夜二更。　自認為一聲佛號便成就一尊佛，　手掌磨穿繩子也直接忘記了形體。

廣德（Gwangdeok，地名）　　嚴莊（Eom-jang，人名）

文武王（King Munmu）時代，有

【English Translation】 English version A laborer, a diligent practitioner. Those who understand affairs in their labor will not fall into the animal realm due to violating precepts. For example, the ox of Buseok Temple, which once carried scriptures, was reborn as a maidservant in the house of Agan Gwijin (Agan Gwijin, a person's name) named Yuk-myeon (Yuk-myeon, a person's name) by the power of the scriptures. Because of some matter, she went to Hageo Mountain, and after sensing a dream, she developed a desire to practice the Way. Agan's house was not far from Mita Temple (Mita Temple), founded by Dharma Master Hye-suk (Hye-suk, a monk's name). Every time Agan went to the temple to chant Buddha's name, the maidservant followed, chanting Buddha's name in the courtyard, and so on. This went on for nine years. That year was the year of Eulmi, the twenty-first day of the first month. After bowing to the Buddha, Yuk-myeon broke through the roof beam and left. When she reached Sobeok Mountain, she dropped one shoe, and Bori Temple (Bori Temple) was built on that spot. After reaching the foot of the mountain, she abandoned her body, and I Bori Temple was built on that spot. A plaque was inscribed on the hall, called 'Hall of Yuk-myeon Ascending to Heaven'. The hole in the roof ridge was more than ten spans wide, and even heavy rain and dense snow could not wet it. Later, a kind person built a [竺-二+(尃*幾)] golden pagoda, directly facing the hole, and placed it on the ceiling to commemorate this strange phenomenon. Now the plaque and the pagoda still exist. After Yuk-myeon left, Gwijin also abandoned his house as a temple because his house was the place where an extraordinary person was reborn, and it was called Beopwang Temple (Beopwang Temple), and he offered fields and people. A long time later, the temple was abandoned and became ruins. There was a master named Hwae-gyeong (Hwae-gyeong, a monk's name), who, together with Seungseon Yu Seok (Yu Seok, an official title) and Sogyeong Lee Won-jang (Lee Won-jang, an official title), vowed to rebuild the temple. Hwae-gyeong personally participated in the civil engineering, and at first there was a shortage of wood. He dreamed of an old father giving him a pair of hemp shoes and a pair of kudzu shoes. He also went to the old shrine and enlightened them with Buddhist principles, and cut down the wood next to the shrine. Ninety-five years later, the temple was completed. Servants were also added, making the temple a famous temple in the southeast region. People thought that Hwae-gyeong was the reincarnation of Gwijin. Some people argued that, according to the old legend in the village, Yuk-myeon was from the time of King Gyeongdeok (King Gyeongdeok). According to the biography of 'Jeungbon', it was the year of Muja in the third year of Yuanhe, during the reign of King Aejaong (King Aejaong). After King Gyeongdeok, there were five generations, including King Hyegong (King Hyegong), King Seondeok (King Seondeok), King Wonseong (King Wonseong), King Soseong (King Soseong), and King Aejaong, for a total of more than sixty years. 'Jeung' is before 'Myeon', which is inconsistent with the legend in the village. However, both statements are retained, with doubts. Praise says:

The Buddha lamp in the ancient temple to the west is bright, 　Having finished husking rice, returning home at the second watch of the night. 　Believing that one utterance of the Buddha's name will accomplish one Buddha, 　The palms wear through the rope, directly forgetting the form.

Gwangdeok (Gwangdeok, place name)　　Eom-jang (Eom-jang, person's name)

In the era of King Munmu (King Munmu), there was

沙門名廣德嚴莊二人友善。日夕約曰。先歸安養者須告之。德隱居芬皇西里(或云。皇龍寺有西去房。未知孰是)蒲鞋為業。挾妻子而居。莊庵棲南嶽。大種刀耕一日。日影施紅。松陰靜暮。窗外有聲。報云。某已西往矣。惟君好住。速從我來。莊排闥而出顧之。云外有天樂聲。光明屬地。明日歸訪其居。德果亡矣。於是乃與其婦收骸。同營蒿里。既事乃謂婦曰。夫子逝矣。偕處何如。婦曰可。遂留夜宿。將欲通焉。婦靳之曰。師求凈土。可謂求魚緣木。莊驚怪問曰。德既乃爾。予又何妨。婦曰。夫子與我同居十餘載。未嘗一夕同牀而枕。況觸污乎。但每夜端身正坐。一聲念阿彌陀佛號。或作十六觀。觀既熟。明月入戶。時升其光。加趺于上。竭誠若此。雖欲勿西奚往。夫適千里者。一步可規。今師之觀可云東矣。西則未可知也。莊愧𧹞而退。便詣元曉法師處。懇求津要。曉作錚觀法誘之。藏於是潔己悔責。一意修觀。亦得西升。錚觀在曉師本傳。與海東僧傳中。其婦乃芬皇寺之婢。蓋十九應身之一德。嘗有歌云。

月下伊底亦　西方念丁去賜里遣　無量壽佛前乃　惱叱古音(鄉言云報言也)　多可支白遣賜立　誓音深史隱尊衣希仰支　兩手集刀花乎白良愿往生愿往生　慕人有如白遣賜立阿邪　此身遺也置遣　

【現代漢語翻譯】現代漢語譯本：沙門（shā mén，佛教出家人）廣德（Guǎngdé）和嚴莊（Yánzhuāng）兩人是好朋友。他們早晚約定說：『先往生到安養凈土（Ānyǎng jìngtǔ，西方極樂世界）的人，一定要告知對方。』廣德隱居在芬皇寺（Fēnhuáng sì）西邊的里坊（也有人說是皇龍寺（Huánglóng sì）有西去房，不知道哪個說法正確），以做蒲草鞋為業，帶著妻子兒女居住。嚴莊在南嶽（Nányuè）結庵修行，用大鋤頭耕地，一天，夕陽西下，紅光滿天，松樹的陰影里一片寂靜。窗外傳來聲音，告知他說：『某已經往生西方極樂世界了，希望你好好保重，儘快來我這裡。』嚴莊推開門出去看，云外有天樂的聲音，光明照耀大地。第二天，他去拜訪廣德的住處，廣德果然已經去世了。於是他就和廣德的妻子一起收拾遺骸，共同安葬。事情辦完后，嚴莊對廣德的妻子說：『我的朋友已經去世了，我們一起生活怎麼樣？』廣德的妻子說：『可以。』於是嚴莊就留下來過夜，想要和她發生關係。廣德的妻子拒絕了他，說：『您想求生凈土，這就像是緣木求魚一樣。』嚴莊驚怪地問道：『廣德既然已經這樣了，我這樣做又有什麼妨礙呢？』廣德的妻子說：『我的丈夫和我同居十多年，從來沒有一個晚上同牀共枕，更何況是做這種玷污的事情呢？只是每天晚上端正身體坐好，一聲聲唸誦阿彌陀佛（Āmítuófó）的名號，或者修習十六觀（Shíliù guān）。觀想熟練后，明月照進屋裡，時常升起光明，加持在他的雙腿上。他竭盡誠心如此修行，即使想不往生西方極樂世界，又怎麼可能呢？想要走千里路的人，可以從第一步開始規劃。現在您的觀想修行可以說是在向東走，往生西方極樂世界還未可知啊。』嚴莊感到慚愧而退了出來，便前往元曉（Yuánxiǎo）法師處，懇求修行的要領。元曉法師傳授給他『錚觀』的修行方法來引導他。嚴莊於是潔身自好，懺悔罪責，一心修習觀想，也得以往生西方極樂世界。『錚觀』的修行方法記載在元曉法師的本傳和《海東僧傳》中。廣德的妻子是芬皇寺的婢女，大概是十九應身（Yìngshēn，佛菩薩為度化眾生而示現的化身）之一。她曾經唱過一首歌：『月下伊底亦，西方念丁去賜里遣，無量壽佛前乃，惱叱古音（鄉言云報言也），多可支白遣賜立，誓音深史隱尊衣希仰支，兩手集刀花乎白良愿往生愿往生，慕人有如白遣賜立阿邪，此身遺也置遣。』

【English Translation】 English version: The two śrāmaṇas (Buddhist monks), Guǎngdé and Yánzhuāng, were good friends. They agreed, morning and evening, 'Whoever is reborn in Sukhāvatī (Ānyǎng jìngtǔ, the Pure Land of Ultimate Bliss) first must inform the other.' Guǎngdé lived in seclusion in the western neighborhood of Fēnhuáng Temple (or some say the west-facing room of Huánglóng Temple; it is unknown which is correct), making rush shoes for a living, residing with his wife and children. Yánzhuāng dwelled in a hermitage on Mount Nányuè, tilling the fields with a large hoe. One day, as the setting sun cast a red glow and the shadows of the pines brought stillness to the evening, a voice came from outside the window, announcing, 'So-and-so has already been reborn in the West. I hope you take care and come to me soon.' Yánzhuāng pushed open the door and looked out. Beyond the clouds, there was the sound of heavenly music, and light illuminated the earth. The next day, he visited Guǎngdé's residence and found that Guǎngdé had indeed passed away. So he and Guǎngdé's wife together collected the remains and buried them. After the funeral, Yánzhuāng said to Guǎngdé's wife, 'My friend has passed away. How about we live together?' Guǎngdé's wife said, 'Okay.' So Yánzhuāng stayed overnight, intending to have relations with her. Guǎngdé's wife refused him, saying, 'You seek rebirth in the Pure Land; this is like climbing a tree to catch a fish.' Yánzhuāng asked in surprise, 'Since Guǎngdé is already like this, what harm is there in me doing this?' Guǎngdé's wife said, 'My husband and I lived together for more than ten years, and we never shared a bed for even one night, let alone doing such defiling things. He would simply sit upright every night, reciting the name of Amitābha (Āmítuófó) repeatedly, or practicing the Sixteen Contemplations (Shíliù guān). Once the contemplations were mastered, the bright moon would shine into the room, often rising with its light, blessing his crossed legs. He practiced with such sincerity that even if he didn't want to be reborn in the West, how could he not be? Someone who wants to travel a thousand miles can plan from the first step. Now your practice of contemplation can be said to be heading east; rebirth in the West is still unknown.' Yánzhuāng felt ashamed and retreated. He then went to Dharma Master Yuánxiǎo and earnestly sought the essentials of practice. Dharma Master Yuánxiǎo taught him the method of 'Zheng Contemplation' to guide him. Thereupon, Yánzhuāng purified himself, repented of his sins, and single-mindedly practiced contemplation, and he also attained rebirth in the West. The method of 'Zheng Contemplation' is recorded in Dharma Master Yuánxiǎo's biography and in the Haedong Goseungjeon (Biographies of Eminent Korean Monks). Guǎngdé's wife was a servant girl at Fēnhuáng Temple, probably one of the nineteen Nirmāṇakāyas (Yìngshēn, manifestations of Buddhas and Bodhisattvas to liberate sentient beings). She once sang a song: 'Under the moon, I also, thinking of the West, went to be granted there. Before Amitāyus Buddha, the ancient sound of annoyance (local language says 'reporting'), much can be said to be granted, the vow's sound is deeply hidden, revering and looking up to the clothes, both hands gather flower knives, wishing for rebirth, wishing for rebirth, longing for people, like saying to be granted, this body is left and placed.'

四十八大愿成遣賜去

憬興遇聖

神文王代。大德憬興。姓水氏。熊川州人也。年十八出家。遊刃三藏。望重一時。開耀元年。文武王將升遐。顧命于神文曰。憬興法師可為國師。不忘朕命。神文即位。曲為國老。住三郎寺。忽寢疾彌月。有一尼來謁候之。以華嚴經中善友原病之說為言曰。今師之疾。憂勞所致。喜笑可治。乃作十一樣面貌。各作俳諧之舞。巉巖成削。變態不可勝言。皆可脫頤。師之病不覺灑然。尼遂出門。乃入南巷寺(寺在三郎寺南)而隱。所將杖子在幀畫十一面圓通像前。一日將入王宮。從者先備于東門之外。鞍騎甚都。靴笠斯陳。行路為之辟易。一居士(一云沙門)形儀疏率。手杖揹筐來。憩于下馬臺上。視筐中乾魚也。從者呵之曰。爾著緇。奚負觸物耶。僧曰。與其挾生肉于兩股間。背真三市之枯魚。有何所嫌。言訖起去。興方出門。聞其言。使人追之。至南山文殊寺之門外。拋筐而隱。杖在文殊像前。枯魚乃松皮也。使來告。興聞之嘆曰。大聖來戒我騎畜爾。終身不復騎。興之德馨遺味。備載釋玄本所撰三郎寺碑。嘗見普賢章經彌勒菩薩言。我當來世生閻浮提。先度釋迦末法弟子。唯除騎馬比丘不得見佛。可不警哉。贊曰。

昔賢垂範意彌多　　胡乃兒孫莫切瑳　背底枯

【現代漢語翻譯】現代漢語譯本四十八大愿成就后，（佛）遣使賜予（物品離去）。

憬興法師遇聖

神文王時代，有位大德名為憬興（Jingxing），姓水氏，是熊川州人。十八歲出家，精通三藏經典，德高望重於一時。開耀元年，文武王將要駕崩，遺命于神文王說：『憬興法師可以作為國師，不要忘記我的遺命。』神文王即位后，對他非常尊敬，以國老之禮待之，讓他住在三郎寺。忽然，憬興法師生病，持續了一個月。有一位尼姑前來拜訪問候，引用《華嚴經》中善友治病之說，說道：『現在法師的疾病，是憂慮勞累所致，用喜笑可以治療。』於是做了十一種不同的面貌，各自做出滑稽的舞蹈，變化多端，難以言說，都令人捧腹大笑。法師的病不知不覺就好了。尼姑於是出門，進入南巷寺（寺在三郎寺南邊）而隱去。她所拿的枴杖放在畫有十一面圓通像的前面。一天，憬興法師將要進入王宮，隨從事先在東門外準備好，鞍馬儀仗非常完備，靴帽整齊陳列，行人為此避讓。一位居士（一說沙門），形貌儀態疏懶散漫，手持枴杖，揹著筐子走來，在下馬臺旁休息，看筐子里裝的是乾魚。隨從呵斥他說：『你穿著僧衣，為何揹負這種葷腥之物？』僧人說：『與其把生肉夾在兩腿之間，揹著集市上曬乾的魚，有什麼可嫌棄的？』說完就起身離去。憬興法師正要出門，聽到他的話，派人追趕他，到南山文殊寺的門外，（那僧人）丟下筐子隱去了，枴杖放在文殊像前，乾魚原來是松樹皮。使者回來稟告，憬興法師聽了感嘆道：『大聖來告誡我不要騎馬啊！』終身不再騎馬。憬興法師的德行和遺事，詳細記載在釋玄本所撰寫的三郎寺碑中。曾經看到《普賢章經》中彌勒菩薩說：『我當來世生於閻浮提，先度化釋迦牟尼佛末法時代的弟子，唯獨騎馬的比丘不得見佛。』這難道不值得警惕嗎？贊曰：

昔日賢人的垂範用意深遠，為何後代子孫不能認真傚法？背上的干...

【English Translation】 English version After the forty-eight great vows were fulfilled, (the Buddha) sent envoys to bestow (gifts) and depart.

The Venerable Jingxing's Encounter with a Sage

During the reign of King Sinmun, there was a virtuous monk named Jingxing (憬興), whose family name was Shui, and he was from Xiongchuan Prefecture. He renounced the world at the age of eighteen, mastered the Three Baskets of scriptures, and was highly respected at the time. In the first year of Kaiyao, as King Munmu was about to pass away, he bequeathed to King Sinmun, saying, 'The Dharma Master Jingxing can be made the National Preceptor; do not forget my command.' After King Sinmun ascended the throne, he deeply respected him, treating him with the respect due to an elder statesman, and had him reside in Samnang Temple. Suddenly, Dharma Master Jingxing fell ill and remained so for a month. A nun came to visit and inquire after him, quoting the saying about good friends curing illness from the Avatamsaka Sutra, saying, 'The Master's illness now is caused by worry and fatigue; joy and laughter can cure it.' Thereupon, she made eleven different faces, each performing a comical dance, with countless transformations that were indescribable, all of which were hilarious. The Master's illness was unknowingly cured. The nun then went out the door and disappeared into Namhang Temple (the temple south of Samnang Temple). The staff she had brought was placed in front of the painting of the Eleven-Faced Avalokiteśvara. One day, Dharma Master Jingxing was about to enter the royal palace, and his attendants had prepared everything outside the east gate, with saddles and horses in full array, and boots and hats neatly arranged, causing pedestrians to make way. A layman (some say a śrāmaṇa), with a casual and unkempt appearance, carrying a staff and a basket on his back, came to rest at the dismounting platform, looking at the dried fish in the basket. The attendants scolded him, saying, 'You are wearing monastic robes; why are you carrying such impure things?' The monk said, 'Rather than carrying raw meat between my thighs, what is wrong with carrying dried fish from the market on my back?' After saying this, he got up and left. Dharma Master Jingxing was about to go out when he heard his words and sent someone to chase after him. At the gate of Munsu Temple on Namsan Mountain, (the monk) threw down the basket and disappeared, and the staff was placed in front of the Munsu statue. The dried fish turned out to be pine bark. The messenger returned to report, and Dharma Master Jingxing sighed and said, 'The Great Sage has come to warn me not to ride horses!' He never rode a horse again for the rest of his life. Dharma Master Jingxing's virtue and anecdotes are recorded in detail in the Samnang Temple Stele written by Seok Hyeonbon. He once saw Maitreya Bodhisattva in the Universal Worthy Chapter Sutra saying, 'I will be born in Jambudvipa in the future, and I will first liberate the disciples of Śākyamuni Buddha in the Dharma-Ending Age, except for the monks who ride horses, who will not be able to see the Buddha.' Is this not worthy of vigilance? A verse says:

The examples set by the wise men of the past are profound in their intention, Why do later generations not strive to emulate them? The dried fish on the back...

魚猶可事　　那堪他日負龍華

真身受供

長壽元年壬辰。孝昭即位。始創望德寺。將以奉福唐室。後景德王十四年。望德寺塔戰動。是年有安史之亂。羅人云。為唐室立茲寺。宜其應也。八年丁酉。設落成會。王親駕辦供。有一比丘儀彩疏陋。局束立於庭。請曰。貧道亦望齋。王許赴床杪。將罷。王戲調之曰。住錫何所。僧曰琵琶嵓。王曰。此去莫向人言赴國。王親供之齋。僧笑答曰。陛下亦莫與人言供養真身釋迦。言訖。涌身凌空。向南而行。王驚愧馳上東岡。向方遙禮。使往尋之。到南山參星谷。或云。大磧川源石上置錫缽而隱。使來複命。遂創釋迦寺于琵琶嵓下。創佛無寺于滅影處。分置錫缽焉。二寺至今存。錫缽亡矣。智論第四云。昔有罽賓三藏。行阿蘭若法。至一王寺。寺設大會。守門人見其衣服粗弊。遮門不前。如是數數。以衣弊故。每不得前。便作方便。假借好衣而來。門人見之。聽前不禁。既獲詣坐。得種種好食。先以與衣。眾人問言何以爾乎。答曰。我比數來。每不得入。今以衣故得此座。得種種食。宜以與衣爾。事可同按。贊曰。

燃香擇佛看新繪　　辦供齋僧喚舊知　從此琵琶嵓上月　　時時云掩到潭遲

月明師兜率歌

景德王十九年庚子四月朔。二日並現

【現代漢語翻譯】現代漢語譯本：『魚猶可事，那堪他日負龍華』（即使是魚，也可以被用來祭祀，又怎麼能承擔將來辜負彌勒佛在龍華樹下成道的責任呢？）真身受供長壽元年壬辰，孝昭王即位，開始建立望德寺，打算用來為唐朝王室祈福。後來景德王十四年，望德寺的塔發生震動，當年就發生了安史之亂。有人說，因為為唐朝王室建造這座寺廟，所以才會有這樣的應驗。景德王八年丁酉，舉行落成法會，國王親自操辦供養。有一位比丘衣著簡陋，拘謹地站在庭院裡，請求說：『貧僧也希望能參加齋會。』國王允許他在末座就餐。齋會快結束時，國王開玩笑地問他：『您住在哪裡？』僧人回答說：『琵琶巖。』國王說：『從這裡離開后，不要對人說你參加了國王親自供養的齋會。』僧人笑著回答說：『陛下也別對人說您供養了真身釋迦。』說完，騰身飛向空中，向南而去。國王驚愧地跑到東邊的山岡上，向那個方向遙拜，派人去尋找他。使者到達南山參星谷，有人說，（僧人）在大磧川源的石頭上放置錫缽后隱居了。使者回來稟報。於是（國王）在琵琶巖下建立了釋迦寺，在滅影處建立了佛無寺，分別放置錫缽。這兩座寺廟至今仍然存在，但錫缽已經遺失了。《智論》第四卷中說，過去有罽賓（Kashmir）的三藏法師，修行阿蘭若法（aranya，寂靜處修行），來到一座王寺。寺廟正在舉行大法會，守門人看到他衣著粗陋，阻攔他不讓進入，多次如此，因為衣服破舊的緣故，每次都不能進入。於是他想了個辦法，借來一件好衣服穿上，守門人看到后，允許他進入。進入后，他得到了各種美食，他先將食物給衣服吃，眾人問他為什麼這樣做，他回答說：『我之前多次來，都不能進入，現在因為這件衣服才能得到這個座位，得到各種美食，應該先給衣服吃。』這件事可以參照。贊曰：點燃香火，挑選佛像，觀看新畫的畫像，操辦供養，齋僧，呼喚舊相識。從此以後，琵琶巖上的月亮，時常被云遮掩，到達潭水的時間也晚了。月明師兜率歌景德王十九年庚子四月初一，兩天同時出現月亮。

【English Translation】 English version: 'Even a fish can be used for offerings, how can one bear the responsibility of failing Maitreya Buddha's enlightenment under the Dragon Flower Tree in the future?' Offering to the True Body In the first year of Changshou, Ren Chen, King Xiaozhao ascended the throne and began to build Wangde Temple, intending to use it to pray for blessings for the Tang Dynasty royal family. Later, in the fourteenth year of King Jingde, the pagoda of Wangde Temple shook, and in the same year, the Anshi Rebellion occurred. Some people said that because this temple was built for the Tang Dynasty royal family, such a response occurred. In the eighth year, Ding You, a completion ceremony was held, and the king personally organized the offerings. There was a Bhikkhu whose clothes were simple and crude, standing timidly in the courtyard, requesting: 'This poor monk also hopes to participate in the vegetarian feast.' The king allowed him to dine at the last seat. As the feast was about to end, the king jokingly asked him: 'Where do you reside?' The monk replied: 'Pipa Rock.' The king said: 'After leaving here, do not tell people that you participated in the vegetarian feast personally offered by the king.' The monk replied with a smile: 'Your Majesty, do not tell people that you offered to the true body of Shakyamuni.' After saying that, he soared into the air and went south. The king, in shock and shame, ran to the eastern hill, bowed remotely in that direction, and sent people to look for him. The messengers arrived at Nanshan (South Mountain) and the Valley of the Constellation, and some said that (the monk) had placed his tin bowl on a stone in the Daqi River source and lived in seclusion. The messengers returned to report. Therefore, (the king) built Shakya Temple under Pipa Rock and Buddha-less Temple at the place where the shadow disappeared, and placed the tin bowls separately. These two temples still exist today, but the tin bowls have been lost. The fourth volume of the Mahaprajnaparamita-sastra says that in the past, there was a Tripitaka master from Kasmir (Kashmir), practicing the aranya (aranya, practice in a quiet place), and came to a royal temple. The temple was holding a grand Dharma assembly, and the gatekeeper, seeing that his clothes were rough and shabby, stopped him from entering, repeatedly so, because his clothes were old and worn, he could not enter each time. So he devised a plan, borrowed a good piece of clothing to wear, and the gatekeeper, seeing it, allowed him to enter. After entering, he received various delicacies, and he first gave the food to the clothes to eat. The people asked him why he did this, and he replied: 'I have come many times before, but could not enter. Now, because of this piece of clothing, I can get this seat and receive various delicacies, so I should give the food to the clothes first.' This matter can be referred to. The verse says: Light incense, choose Buddha statues, look at newly painted portraits, organize offerings, offer vegetarian meals to monks, and call old acquaintances. From now on, the moon on Pipa Rock is often covered by clouds, and the time it reaches the pool is also late. The Tushita Song of Master Moonlight The first day of the fourth month of Gengzi, the nineteenth year of King Jingde, two moons appeared at the same time.

。挾旬不滅。日官奏。請緣僧作散花功德。則可禳。於是潔壇于朝元殿。駕幸青陽樓望緣僧。時有月明師行於阡陌時之南路。王使召之。命開壇作啟。明奏云。臣僧但屬於國仙之徒。只解鄉歌。不閑聲梵。王曰。既卜緣僧。雖用鄉歌可也。明乃作兜率歌賦之。其詞曰。

今日此矣散花唱良巴寶白乎隱花良汝隱直等隱心音矣命叱使以惡只　彌勒座主陪立羅良。

解曰。龍樓此日散花歌桃送青雲一片花殷重直心之所使遠邀兜率大仙家　今俗謂此為散花歌。誤矣。宜云兜率歌。別有散花歌。文多不載。既而日怪即滅。王嘉之。賜品茶一襲。水精念珠百八個。忽有一童子。儀形鮮潔。跪奉茶珠。從殿西小門而出。明謂是內宮之使。王謂師之從者。及玄徴而俱非。王甚異之。使人追之。童入內院塔中而隱。茶珠在南壁畫慈氏像前。知明之至德與至誠。能昭假于至聖也如此。朝野莫不聞知。王益敬之。更贐絹一百疋。以表鴻誠。明又嘗為亡妹營齊。作鄉歌祭之。忽有驚飆吹紙錢。飛舉向西而沒。歌曰。

生死路隱　此矣有阿米次肹伊遣　吾隱去內如辭叱都　毛如雲遣去內尼叱古　于內秋察早隱風未　此矣彼矣浮良落尸葉如一等隱枝良出古　去奴隱處毛冬乎丁　阿也　彌陀剎良逢乎吾道修良待是古如

明常

居四天王寺。善吹笛。嘗月夜吹過門前大路。月馭為之停輪。因名其路日月明里。師亦以是著名。師即能俊大師之門人也。羅人尚鄉歌者尚矣。蓋詩頌之類歟。故往往能感動天地鬼神者非一。贊曰。

風送飛錢資逝妹　　笛搖明月住姮娥　莫言兜率連天遠　　萬德花迎一曲歌

善律還生

望德寺僧善律。施錢欲成六百般若。功未周。忽被陰府所追至冥。司問曰。汝在人間作何業。律曰。貧道暮年欲成大品經。功未就而來。司曰。汝之壽箓雖盡。勝愿□□。宜復人間畢成寶典。乃放還。途中有一女子哭蒞拜前曰。我亦南閻州新羅人。坐父母陰取金剛寺水田一畝。被冥府追檢。久受重苦。今師若還古里。告我父母速還厥田。妾之在世。胡麻油埋于床下。並藏緻密佈於寢褥間。愿師取吾油點佛燈。貨其布為經幅。則黃川亦恩。庶幾脫我苦惱矣。律曰。汝家何在。曰沙梁部久遠寺西南里也。律聞之方行。乃蘇。時律死已十日。葬于南山東麓。在冢中呼三日。牧童聞之來告于本寺。寺僧歸發冢出之。具說前事。又訪女家。女死隔十五年。油布宛然。律依其諭作冥福。女來魂報云。賴師之恩妾已離苦得脫矣。時人聞之莫不驚感。助成寶典。其經秩今在東都僧司藏中。每年春秋。披轉禳災焉。贊曰。

堪羨吾

【現代漢語翻譯】現代漢語譯本：住在四天王寺的僧人，擅長吹笛子。曾經在月夜吹笛經過寺門前的大路，月神（月馭）為之停下車輪。因此這條路被命名為日月明里。這位僧人也因此而出名。這位僧人是能俊大師的門人。新羅人崇尚鄉歌由來已久，大概是詩歌頌詞之類的吧。所以往往能感動天地鬼神的，不止一例。讚頌說：『風送飛錢資助去世的妹妹，笛聲搖動明月，使嫦娥（姮娥）停步。不要說兜率天宮遙遠，萬德之花迎接一曲歌。』

善律還生

望德寺的僧人善律，捐錢想要完成六百部《般若經》。功德還沒圓滿，忽然被陰府追捕到了陰間。陰間官吏問道：『你在人間做什麼行業？』善律說：『貧僧晚年想要完成《大品經》，功德還沒成就就來了。』官吏說：『你的壽命雖然已經盡了，但勝愿可嘉，應該回到人間完成這部寶典。』於是放他還陽。途中有一個女子哭著拜倒在他面前說：『我也是南閻浮提（南閻州）新羅人，因為父母暗中侵佔了金剛寺的一畝水田，被冥府追查，長期遭受重苦。現在大師如果回到故鄉，請告訴我的父母儘快歸還那塊田。妾在世的時候，在床下埋藏了胡麻油，並且在寢褥間藏了緻密的布。希望大師取出我的油來點佛燈，賣掉那些布來製作經幡，那麼黃泉也能施恩，或許可以使我脫離苦惱。』善律問：『你家在哪裡？』女子說：『在沙梁部久遠寺西南里。』善律聽了這話才醒過來。當時善律已經死了十天，埋葬在南山東麓。在墳墓中呼喊了三天，牧童聽見后告訴了本寺。寺僧回去挖開墳墓把他救了出來。善律詳細地說了之前的事情。又去尋訪女子的家，女子已經死了十五年，胡麻油和布都還在。善律按照她所說的做了冥福，女子託夢來報說：『多虧大師的恩德，我已經脫離苦海了。』當時人們聽了這件事，沒有不驚歎感動的，都來幫助他完成《大品經》。這部經書現在還藏在東都僧司的藏經閣中，每年春秋兩季，都會打開誦讀來禳除災禍。讚頌說：『真令人羨慕啊！』

【English Translation】 English version: A monk residing at Shitennoji (Temple of the Four Heavenly Kings), skilled in playing the flute. Once, on a moonlit night, he played the flute while passing the main road in front of the temple gate, causing the moon deity (Moon Charioteer) to halt his chariot. Consequently, the road was named Nichigetsumeiri (Sun-Moon Bright Village). The monk also became famous because of this. This monk was a disciple of Master Nengjun. The people of Silla (ancient Korean kingdom) have long revered Hyangga (native Korean songs), which are probably similar to poems and hymns. Therefore, there are many instances of them moving heaven, earth, ghosts, and spirits. A eulogy says: 'The wind sends flying money to aid the deceased sister, the flute's melody sways the bright moon, causing Chang'e (Heng'e, the moon goddess) to pause. Do not say that Tushita Heaven is far away; myriad virtues of flowers welcome a song.'

Shanlü's Rebirth

The monk Shanlü of Wangde Temple, donated money to complete six hundred Prajna Sutras. Before the merit was fulfilled, he was suddenly summoned by the underworld to the realm of the dead. The underworld official asked: 'What occupation did you pursue in the human world?' Shanlü replied: 'This poor monk, in his later years, wished to complete the Mahaprajnaparamita Sutra, but came here before the merit was achieved.' The official said: 'Although your lifespan is exhausted, your virtuous vow is commendable. You should return to the human world to complete this precious scripture.' Thus, he was released to return to life. On the way, a woman knelt before him, weeping, and said: 'I am also a person from Silla (South Jambudvipa), because my parents secretly seized one mu (unit of area) of paddy field belonging to Geumgang Temple, I have been pursued by the underworld and have long suffered great torment. Now, if the master returns to my hometown, please tell my parents to quickly return that field. When I was alive, I buried sesame oil under the bed and hid closely woven cloth in the bedding. I hope the master will take my oil to light Buddhist lamps and sell the cloth to make sutra banners, so that the Yellow Springs (underworld) may show mercy and perhaps release me from suffering.' Shanlü asked: 'Where is your home?' The woman said: 'In the southwest village of Guwon Temple in Saryangbu.' Shanlü then awoke upon hearing this. At that time, Shanlü had been dead for ten days and was buried on the eastern slope of Namsan Mountain. He shouted in the tomb for three days, and a shepherd boy heard him and reported it to the temple. The temple monks returned and dug open the tomb to rescue him. Shanlü explained the previous events in detail. They also visited the woman's house; the woman had been dead for fifteen years, and the sesame oil and cloth were still there. Shanlü performed meritorious deeds according to her instructions, and the woman appeared in a dream to report: 'Thanks to the master's kindness, I have been freed from suffering.' At that time, people who heard this were all amazed and moved, and they helped him complete the Mahaprajnaparamita Sutra. This scripture is now stored in the scripture repository of the Sangha Office in Dongdu, and every spring and autumn, it is opened and recited to ward off disasters. A eulogy says: 'How enviable!'

師仗勝緣　　魂遊卻返舊林泉　爺孃若問兒安否　　為我催還一畝田

金現感虎

新羅俗每當仲春。初八至十五日。都人士女。競繞興輪寺之殿塔為福會。元聖王代。有郎君金現者。夜深獨繞不息。有一處女唸佛隨繞。相感而目送之繞畢。引入屏處通焉。女將還。現從之。女辭拒而強隨之。行至西山之麓。入一茅店。有老嫗問女曰附率者何人。女陳其情。嫗曰。雖好事不如無也。然遂事不可諫也。且藏於密。恐汝弟兄之惡也。把郎而匿之奧。小繞有三虎咆哮而至。作人語曰。家有腥膻之氣療飢何幸。嫗與女叱曰。爾鼻之爽乎。何言之狂也。時有天唱。爾輩嗜害物命尤多。宜誅一以徴惡。三獸聞之。皆有憂色。女謂曰。三兄若能遠避而自懲。我能代受其罰。皆喜俯首妥尾而遁去。女入謂郎曰。始吾恥君子之辱臨弊族。故辭禁爾。今既無隱。敢布腹心。且賤妾之於郎君。雖曰非類。得陪一夕之歡。義重結褵之好。三兄之惡天既厭之。一家之殃予欲當之。與其死於等閑人之手。曷若伏于郎君刃下以報之德乎。妾以明日入市為害劇。則國人無如我何。大王必募以重爵而捉我矣。君其無㤼。追我乎城北林中。吾將待之。現曰。人交人彝倫之道。異類而交蓋非常也。既得從容。固多天幸。何可忍賣于伉儷之死。僥倖

【現代漢語翻譯】現代漢語譯本：師仗勝緣，魂靈遊蕩最終還是回到了曾經隱居的林泉。如果我的父母問起我的情況是否安好，請替我告訴他們，催促他們儘快歸還所欠的一畝田地。

金現感虎

在新羅的習俗中，每當仲春（農曆二月）初八到十五，都城的男女都會爭相繞著興輪寺的殿塔祈福。元聖王時代，有個名叫金現的郎君，深夜獨自繞塔不停。有一位女子也在念佛繞塔，兩人互相傾慕，眉目傳情。繞塔結束后，女子將金現引到一個僻靜之處，兩人發生了關係。女子要離開時，金現跟隨她。女子拒絕，但金現執意跟隨。走到西山山腳下，進入一間茅草屋。一位老婦人問女子：『跟隨你的人是誰？』女子說明了情況。老婦人說：『雖然是好事，但不如沒有。』但事情已經發生，無法挽回，只能藏起來，恐怕你兄弟們會厭惡。』於是把金現藏在屋子深處。不久，有三隻老虎咆哮著來到，用人的語言說：『家裡有腥味，能讓我們充飢真是太幸運了。』老婦人和女子斥責道：『你們的鼻子真靈啊！說什麼胡話！』這時，空中傳來聲音：『你們這些傢伙嗜殺害命太多了，應該誅殺一個來懲罰罪惡。』三隻野獸聽了，都面露憂色。女子說：『三位兄長如果能遠遠地躲開並自我懲戒，我願意代替你們受罰。』老虎們聽了很高興，都低下頭，夾著尾巴逃走了。女子進屋對金現說：『起初我因為君子屈尊來到我們這種卑賤的家族而感到羞恥，所以拒絕你。現在既然已經沒有隱瞞，敢於向你坦白。我和郎君您，雖然不是同類，但能陪伴您一夜，情義深重，如同結為夫婦。三位兄長的罪惡，上天已經厭惡了，一家人的災禍，我願意承擔。與其死在普通人手裡，不如死在郎君的刀下，來報答您的恩德。我明天入市，一定會造成很大的危害，那麼國人一定對我無可奈何，大王一定會用重金來招募捉拿我的人。您不要猶豫，在城北的樹林里追我，我將在那裡等您。』金現說：『人與人交往是倫理之道，與異類交往是非常之事。既然能從容相處，實在是上天的恩賜。怎麼能忍心出賣自己的配偶，僥倖偷生呢？』

【English Translation】 English version: Master relied on victorious karma, his soul wandered but eventually returned to the old forest and spring. If my parents ask if I am well, please tell them to urge the return of the one mu (unit of area) of land owed.

Kim Hyeon's Encounter with Tigers

In the custom of Silla, every year from the eighth to the fifteenth day of the second lunar month, men and women of the capital would compete to circumambulate the pagodas of Heungnyun Temple (temple name) for blessings. During the reign of King Wonseong (king of Silla), there was a young man named Kim Hyeon (personal name) who circumambulated alone late at night. A woman, also circumambulating while chanting Buddha's name, exchanged glances with him, feeling mutual attraction. After circumambulating, the woman led Kim Hyeon to a secluded place, and they had relations. When the woman was about to leave, Kim Hyeon followed her. The woman refused, but Kim Hyeon insisted on following. They walked to the foot of Seosan Mountain (mountain name) and entered a thatched hut. An old woman asked the woman: 'Who is this person following you?' The woman explained the situation. The old woman said: 'Although it is a good thing, it would have been better if it hadn't happened. But since it has already happened, it cannot be undone. You must hide him, lest your brothers be disgusted.' So she hid Kim Hyeon deep inside the hut. Soon, three tigers roared and arrived, speaking in human language: 'There is a scent of flesh in the house, how fortunate for us to have something to satisfy our hunger.' The old woman and the woman scolded them: 'Your noses are too sharp! What nonsense are you talking about!' At that moment, a voice from the heavens said: 'You creatures have killed too many living beings, one of you should be executed as punishment.' The three beasts all looked worried. The woman said: 'If you three brothers can stay away and punish yourselves, I am willing to take the punishment in your place.' The tigers were delighted, lowered their heads, and fled with their tails between their legs. The woman went inside and said to Kim Hyeon: 'At first, I was ashamed that a gentleman would condescend to our humble family, so I refused you. Now that there is no more hiding, I dare to reveal my true feelings. Although I am not of the same kind as you, I have had the pleasure of spending one night with you, and the bond is as deep as if we were married. The heavens are already disgusted with the sins of my three brothers, and I am willing to bear the family's misfortune. Rather than die at the hands of ordinary people, it would be better to die under your blade, to repay your kindness. Tomorrow, when I enter the market, I will surely cause great harm, and the people of the country will be helpless against me. The king will surely offer a great reward to anyone who captures me. Do not hesitate, pursue me in the forest north of the city, and I will wait for you there.' Kim Hyeon said: 'Intercourse between humans is the way of ethics, intercourse with different species is an extraordinary event. Since we can get along peacefully, it is truly a gift from heaven. How can I bear to betray my spouse and selfishly seek to survive?'

一世之爵祿乎。女曰。郎君無有此言。今妾之壽夭蓋天命也。亦吾愿也。郎君之慶也。予族之福也。國人之喜也。一死而五利備。其可違乎。但為妾創寺。講真詮資勝報。則郎君之惠莫大焉。遂相泣而別。次日果有猛虎。入城中剽甚。無敢當。元聖王聞之。申令曰。戡虎者爵二級。現詣闕奏曰。小臣能之。乃先賜爵以激之。現持短兵入林中。虎變為娘子。熙怡而笑曰。昨夜共郎君繾綣之事。惟君無忽。今日被爪傷者。皆涂興輪寺醬。聆其寺之螺缽聲則可治。乃取現所佩刀。自頸而仆。乃虎也。現出林而托曰。今茲虎易搏矣。匿其由不泄。但依諭而治之。其瘡皆效。今俗亦用其方。現既登庸。創寺于西川邊。號虎愿寺。常講梵網經。以導虎之冥游。亦報其殺身成己之恩。現臨卒。深感前事之異。乃筆成傳俗。姑聞知因名論虎林稱於今。貞元九年。申屠澄自黃冠調補漢州。什方縣之尉。至真符縣之東十里許。遇風雪大寒。馬不能前。路旁有茅舍。中有煙火甚溫照燈下就之。有老父嫗及處子。環火而坐。其女年方十四五。雖蓬髮垢衣。雪膚花臉。舉止妍媚。父嫗見澄來。遽起曰。客甚沖寒雪。請前就火。澄坐良久。天色已暝。風雪不止。澄曰。西去縣尚遠。請宿於此。父嫗曰。茍不以蓬蓽為陋。敢承命。澄遂解鞍施衾幃。其

女見客方止。修容靘妝自[竺-二+惟]箔間出。有閑雅之態。猶過初時。澄曰。小娘子明惠過人甚。幸未婚。敢請自媒如何。翁曰。不期貴客欲採拾。豈定分也。澄遂修子婿之禮。澄乃以所乘馬載之而行。既至官俸祿甚薄。妻力以成家。無不歡心。后秩滿將歸。已生一男一女。亦甚明惠。澄尤加敬愛。嘗作贈內詩云。一官慚梅福。三年愧孟光。此情何所喻。川上有䲶鴦。其妻終日吟諷。似默有和者。未嘗出口。澄罷官罄室歸本家。妻忽悵然謂澄曰。見贈一篇。尋即有和。乃吟曰。琴瑟情雖重。山林志自深。常憂時節變。辜負百年心。遂與訪其家。不復有人矣。妻思慕之甚。盡日涕泣。忽壁角見一虎皮。妻大笑曰。不知此物尚在耶。遂取披之。即變為虎。哮吼拏攫。突門而出。澄驚避之。攜二子尋其路。望山林大哭數日。竟不知所之。噫。澄現二公之接異物也。變為人妾則同矣。而贈揹人詩。然後哮吼拏攫而走。與現之虎異矣。現之虎不得已而傷人。然善誘良方以救人。獸有為仁如彼者。今有人而不如獸者。何哉。詳觀事之終始。感人于旋繞佛寺中。天唱徴惡。以自代之。傳神方以救人置精廬講佛戒。非徒獸之性仁者也。蓋大聖應物之多方。感現公之能致情于旋繞。欲報冥益耳。宜其當時能受禧佑乎。贊曰。

山

家不耐三兄惡　　蘭吐那堪一諾芳　義重數條輕萬死　　許身林下落花忙

融天師彗星歌　　真平王代

第五居烈郎。第六實處郎(一作突處郎)第七寶同郎等三花之徒。欲游楓岳。有彗星犯心大星。郎徒疑之。欲罷其行。時天師作歌歌之。星怪即滅。日本兵還國。反成福慶。大王歡喜。遣郎游岳焉。歌曰。

舊理東尸汀叱　乾達婆矣游烏隱城叱[月*(夸-大+八)]良望良古　倭理叱軍置來叱多烽燒邪隱邊也藪耶　三花矣岳音見賜烏尸聞古　月置八切爾數于將來尸波衣　道尸掃尸星利望良古　彗星也白反也人是有叱多　后句　達阿羅浮去伊叱等邪　此也友物比所音叱彗叱只有叱故

正秀師救冰女

第四十哀莊王代。有沙門正秀。寓止皇龍寺。冬日雪深。既暮。自三郎寺還。經由天嚴寺門外。有一乞女產兒。凍臥濱死。師見而憫之。就抱。良久氣蘇。乃脫衣以覆之。裸走本寺。苫草覆身過夜。夜半有天唱于王庭曰。皇龍寺沙門正秀宜封王師。急使人撿之。具事升聞。上備威儀迎入大內。冊為國師。

避隱第八

朗智乘雲　　普賢樹

歃良州阿曲縣之靈鷲山(歃良。今梁州阿曲一作西又云求佛。又屈弗。今蔚州置屈弗驲。今存其名)有異僧。庵居累紀。而鄉邑皆

【現代漢語翻譯】現代漢語譯本家不耐三兄的兇惡，蘭花吐蕊又怎能抵擋你一句承諾的芬芳？道義之重勝過萬死，許身於山林之下，甘願為落花而忙。

融天師彗星歌，真平王時代

第五居烈郎、第六實處郎（一作突處郎）、第七寶同郎等三花之徒，想要遊覽楓岳。當時有彗星侵犯心大星，郎徒們對此感到疑惑，想要停止行程。這時融天師作歌，彗星怪異隨即消失，日本兵也回國，反而成就了福慶。大王非常高興，派遣郎徒們去遊覽楓岳。歌詞如下：

（古歌，含義待考）

正秀師救冰女

第四十代哀莊王時代，有沙門（佛教出家男子）正秀，居住在皇龍寺。冬日雪深，天色已晚，從三郎寺返回，經過天嚴寺門外，有一個乞討的女子生產，因寒冷而將要死去。正秀師看見后憐憫她，上前抱住她，過了很久女子才甦醒。於是脫下自己的衣服覆蓋在她身上，自己赤身跑回本寺，用苫草覆蓋身體過夜。半夜有天神在王庭中宣告說：『皇龍寺的沙門（佛教出家男子）正秀應該被封為王師。』立即派人去檢視，詳細情況上報后，哀莊王準備好威儀，迎接正秀進入大內，冊封為國師。

避隱第八

朗智乘雲，普賢樹

歃良州阿曲縣的靈鷲山（歃良，今梁州阿曲，一作西，又云求佛，又屈弗，今蔚州設定屈弗驲，現在還保留著這個名字）有一位奇異的僧人，在庵中隱居多年，而鄉里的人們都...

【English Translation】 English version The family cannot endure the wickedness of the three brothers, how can the fragrance of an orchid's bloom withstand your single promise? The weight of righteousness outweighs ten thousand deaths; dedicating oneself to the mountains and forests, willingly busying oneself for the falling flowers.

Master Rongtian's Comet Song, True Pyeong King Era

The fifth Gyeol-rang, the sixth Silchu-rang (also written as Dolchu-rang), the seventh Bodong-rang, and other followers of the Three Flowers, desired to visit Maple Mountain (楓岳, Pung-ak). At that time, a comet invaded the heart's great star. The rang and his followers were doubtful and wanted to stop their journey. Then Master Rongtian composed a song, and the comet's strangeness disappeared, and the Japanese soldiers returned to their country, which instead brought about good fortune. The Great King was very pleased and sent the rang and his followers to visit Maple Mountain. The song goes:

(Ancient song, meaning to be determined)

Master Jeongsu Rescues the Ice Woman

In the era of the 40th King Ae-jang, there was a Sramana (沙門, Buddhist monk) named Jeongsu, residing in Hwangnyong Temple (皇龍寺). One winter day, the snow was deep, and it was late. Returning from Samrang Temple (三郎寺), he passed by the gate of Cheoneom Temple (天嚴寺). There, a beggar woman had given birth and was freezing to death. Master Jeongsu, seeing this, took pity on her and embraced her. After a long time, she regained consciousness. He then took off his clothes to cover her and ran naked back to his temple, covering himself with thatch to spend the night. In the middle of the night, a deity proclaimed in the royal court: 'The Sramana (沙門, Buddhist monk) Jeongsu of Hwangnyong Temple should be appointed as the Royal Teacher.' Immediately, people were sent to investigate, and the details were reported. King Ae-jang prepared the royal regalia and welcomed Jeongsu into the palace, appointing him as the National Teacher.

Eighth: Avoiding Seclusion

Langji Riding Clouds, Bodhi Tree

On Mount Yeongchwi (靈鷲山) in A Gok County (阿曲縣) of Sapyeong Province (歃良州) (Sapyeong, now Liangju A Gok, also written as Seo, also called Gu-bul, also Kulbul, now Ulju has Kulbul Station, the name still exists), there was an extraordinary monk who had been living in seclusion in a hermitage for many years, and the people of the village all...

不識。師亦不言名氏。常講法華。仍有通力。龍朔初。有沙彌智通。伊亮公之家奴也。出家年七歲。時有烏來鳴云。靈鷲去投朗智為弟子。通聞之尋訪此山。來憩于洞中樹下。忽見異人出。曰我是普大士。欲授汝戒品。故來爾。因宣戒訖乃隱。通神心豁爾。智證頓圓。遂前行路。逢一僧。乃問朗智師何所住。僧曰。奚問朗智乎。通具陳神烏之事。僧莞爾而笑曰。我是朗智。今茲堂前亦有烏來報。有聖兒投師將至矣。宜出迎。故來迎爾。乃執手而嘆曰。靈烏驚爾投吾。報予迎汝。是何祥也。殆山靈之陰助也。傳云。山主乃辨才天女。通聞之泣謝。投禮于師。既而將與授戒。通曰。予于洞口樹下。已蒙普賢大士乃授正戒。智嘆曰。善哉汝已親稟大士滿分之戒。我自生年來。夕惕慇勤。念遇至聖。而猶未能昭格。今汝已受。吾不及汝遠矣。反禮智通。因名其樹曰普賢。通曰。法師住此其已久。如曰法興王丁未之歲。始寓足焉。不知今幾。通到山之時。乃文武王即位元年辛酉歲也。計已一百三十五年矣。通后詣義湘之室。升堂睹奧。頗資玄化。寔為錐洞記主也。元曉住磻高寺時。常往謁智。令著初章觀文及安身事心論。曉撰訖。使隱士文善奉書馳達。其篇尾述偈云。西谷沙彌稽首禮。東嶽上德高巖前(磻高在靈鷲之西北。故西

{ "translations": [ "不識。師傅也不說他的姓名。經常講《法華經》（Lotus Sutra）。仍然具有神通力。龍朔初年（唐高宗年號），有個沙彌（novice monk）叫智通，是伊亮公家的奴僕。出家時年僅七歲。當時有烏鴉飛來鳴叫，說：『靈鷲（Grdhrakuta，山名）的僧人去投奔朗智（name of a monk）做弟子了。』智通聽聞后尋找這座山，來到洞中的樹下休息。忽然看見一個奇異的人出現，說：『我是普賢大士（Samantabhadra Bodhisattva）。想要授予你戒律，所以特地前來。』說完戒律后就隱去了。智通頓時心神開朗，智慧證悟圓滿。於是繼續前行，遇到一個僧人，便問朗智師傅住在哪裡。僧人說：『你問朗智做什麼？』智通詳細地陳述了神烏的事情。僧人莞爾一笑說：『我就是朗智。現在堂前也有烏鴉來報信，說有聖童要來拜師了，應該出去迎接。所以我來迎接你。』於是握著智通的手嘆息道：『靈烏驚動你來投奔我，又報信讓我來迎接你，這是什麼祥瑞啊！大概是山神的暗中幫助吧。』傳說，這座山的山神是辨才天女（Sarasvati）。智通聽聞后哭泣著感謝，向朗智行禮。之後朗智要為他授戒，智通說：『我在洞口樹下，已經蒙普賢大士授予了正戒。』朗智感嘆道：『好啊！你已經親自接受了大士圓滿的戒律。我自從出生以來，夕惕慇勤，想著能遇到至聖，卻仍然未能昭格。現在你已經受戒，我遠遠不如你啊。』於是反過來向智通行禮，因此將那棵樹命名為普賢樹。智通問：『法師住在這裡多久了？』朗智說：『法興王丁未年（新羅國王年號），我開始住在這裡，不知道現在過了多少年了。』智通到達山的時候，是文武王即位元年辛酉年（新羅國王年號）。算起來已經一百三十五年了。智通後來去義湘（name of a monk）的住所，登上講堂領悟奧妙，頗有玄妙的造化。確實是錐洞的記主。元曉（name of a monk）住在磻高寺時，經常去拜訪智通，讓他撰寫初章觀文和安身事心論。元曉撰寫完畢后，讓隱士文善奉書送達。其篇尾寫了一首偈頌：『西谷沙彌稽首禮，東嶽上德高巖前（磻高在靈鷲之西北，故西" ], "english_translations": [ 'Unknown. The master did not reveal his name either. He often lectured on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). He also possessed supernatural powers. In the early years of Longshuo (reign title of Emperor Gaozong of Tang), there was a śrāmaṇera (novice monk) named Zhitong, who was a servant of the Yi Liang Gong family. He became a monk at the age of seven. At that time, a crow came and cried, saying, \'The monk from Grdhrakuta (Vulture Peak Mountain) has gone to take Langzhi (name of a monk) as his disciple.\' Upon hearing this, Zhitong sought out this mountain and rested under a tree in a cave. Suddenly, a strange person appeared and said, \'I am Samantabhadra Bodhisattva (Universal Worthy Bodhisattva). I have come to bestow the precepts upon you.\' After reciting the precepts, he disappeared. Zhitong\'s mind became clear, and his wisdom and realization became complete. Then he continued on his way and met a monk, whom he asked where Master Langzhi resided. The monk said, \'Why do you ask about Langzhi?\' Zhitong explained the matter of the divine crow in detail. The monk smiled and said, \'I am Langzhi. Now, a crow has also come to report in front of the hall that a holy child is coming to become a disciple, and we should go out to welcome him. That is why I have come to welcome you.\' Then he took Zhitong\'s hand and sighed, \'The divine crow startled you to come to me, and then reported to me to welcome you. What an auspicious sign! It must be the hidden assistance of the mountain spirit.\' It is said that the mountain deity is Sarasvati (Goddess of Eloquence). Upon hearing this, Zhitong wept with gratitude and bowed to Langzhi. Later, Langzhi was about to bestow the precepts upon him, but Zhitong said, \'Under the tree at the entrance of the cave, I have already received the true precepts from Samantabhadra Bodhisattva.\' Langzhi exclaimed, \'Excellent! You have already personally received the complete precepts of the Great Bodhisattva. Since birth, I have been diligent and earnest, hoping to meet a sage, but I have not yet been able to achieve it. Now that you have received the precepts, I am far inferior to you.\' Then he bowed to Zhitong in return and named the tree Samantabhadra Tree. Zhitong asked, \'How long has the Dharma Master lived here?\' Langzhi said, \'I began to reside here in the year of Dingwei during the reign of King Faheung (Silla King), I don\'t know how many years have passed since then.\' When Zhitong arrived at the mountain, it was the first year of King Munmu\'s reign, the year of Xinyou (Silla King). It has been 135 years. Later, Zhitong went to the residence of Uisang (name of a monk), ascended the hall, and comprehended the profound mysteries, possessing remarkable transformative abilities. He was indeed the recorder of Chuigol. When Wonhyo (name of a monk) resided at Pangog Temple, he often visited Zhitong and asked him to write the Commentary on the Initial Chapter and the Treatise on Settling the Body and Mind. After Wonhyo finished writing, he had the hermit Munseon deliver the letter. At the end of the letter, he wrote a verse: \'The śrāmaṇera of the Western Valley bows in reverence before the lofty cliff of the virtuous one of the Eastern Peak (Pango is northwest of Grdhrakuta, hence the west" ] }

谷沙彌乃自謂也)吹以細塵補鷲岳。飛以微滴投龍淵(云云)。山之東有大和江。乃為中國大和池龍植福所創。故云龍淵。通與曉皆大聖也。二聖而摳衣師之。道邁可知。師嘗乘雲往中國之清涼山。隨眾聽講。俄頃即還彼中僧謂是鄰居者。然罔知攸止。一日令于眾曰。除常住外。別院來僧。各持所居名花異植。來獻道場。智明日折山中異木一枝歸呈之。彼僧見之。乃曰。此木梵號怛提伽。此云赫。唯西竺海東二靈鷲山有之。彼二山皆第十法雲地菩薩所居。斯必聖者也。遂察其行色。乃知住海東靈鷲也。因此改觀。名著中外。鄉人乃號其庵曰赫木。今赫木寺之北崗有古基。乃其遺趾。靈鷲寺記云。朗智嘗云。此庵址乃迦葉佛時寺基也。堀地得燈缸二。隔元聖王代。有大德緣會來居山中。撰師之傳行於世。按華嚴經第十名法雲地。今師之馭云。蓋佛陀屈三指。元曉分百身之類也歟。贊曰。

想料巖藏百歲間　　高名曾未落人寰　不禁山鳥閑饒舌　　云馭無端泄往還

緣會逃名　　文殊岾

高僧緣會。嘗隱居靈鷲。每讀蓮經修普賢觀行。庭池常有蓮數朵。四時不萎(今靈鷲寺龍藏殿。是緣會舊居)國主元聖王聞其瑞異。欲徴拜為國師。師聞之。乃棄庵而遁。行跨西嶺巖間。有一老叟今爾耕。問師奚適。曰

【現代漢語翻譯】現代漢語譯本：谷沙彌乃是朗智自稱。他能吹起細小的塵土來修補鷲岳，又能讓細微的水滴飛到龍淵（等等）。山之東邊有大和江，那是爲了中國大和池的龍種植福而建立的，所以叫做龍淵。朗智和元曉都是大聖人。兩位聖人都向他執弟子之禮，他的道行之高可以想見。朗智曾經乘雲前往中國的清涼山，跟隨大眾聽講，一會兒就回來了。那裡的僧人認為他是鄰居。然而沒有人知道他住在哪裡。有一天，他命令眾人說：『除了常住的以外，別院來的僧人，各自拿著所居住地方的名花奇樹，來獻給道場。』朗智第二天折了山中奇異的樹枝一根拿來獻上。那些僧人看見了，就說：『這樹梵語叫做怛提伽（Tad-dega），這裡叫做赫。只有西竺和海東兩座靈鷲山才有這種樹。那兩座山都是第十法雲地菩薩所居住的地方。這個人一定是聖人。』於是觀察他的行跡，才知道他住在海東靈鷲山。因此對他改變看法，名聲傳遍國內外。鄉里人就稱他的庵為赫木。現在赫木寺的北崗有古老的遺址，那就是他遺留下來的地方。《靈鷲寺記》說，朗智曾經說：『這庵的遺址是迦葉佛（Kasyapa Buddha）時代的寺廟遺址。』挖地得到了兩個燈缸。隔了元聖王時代，有大德緣會來居住在山中，撰寫了朗智的傳記流傳於世。按照《華嚴經》，第十地叫做法雲地。現在朗智駕馭雲彩，大概就像佛陀屈三指，元曉分出百身一樣吧。讚頌說：想來他在巖洞中隱藏了一百年，高尚的名聲還不曾墜落人間。禁不住山鳥閑來饒舌，駕雲往來無端泄露了他的行蹤。緣會逃避名聲，住在文殊岾。高僧緣會，曾經隱居在靈鷲山。每次都讀《蓮經》，修習普賢觀行。庭院的池塘里常常有幾朵蓮花，一年四季都不凋謝（現在的靈鷲寺龍藏殿，就是緣會以前居住的地方）。國主元聖王聽說了他的祥瑞奇異，想要徵召他來拜為國師。緣會聽說了這件事，就拋棄了庵而逃走。行走跨過西邊的山嶺巖石之間，有一位老翁正在那裡耕田，問緣會要到哪裡去。緣會說：

【English Translation】 English version: Gusa彌 (Gu Sha Mi) was what Langzhi called himself. He could blow fine dust to repair Vulture Peak (鷲岳,鷲峰), and fly tiny drops of water to Dragon Abyss (龍淵). To the east of the mountain is the Dahe River, which was created to plant blessings for the dragons of Dahe Pond in China, hence the name Dragon Abyss. Langzhi and Yuanxiao were both great sages. Both sages treated him as their teacher, so one can imagine how advanced his practice was. Langzhi once rode a cloud to Qingliang Mountain (清涼山) in China to listen to lectures with the masses, and returned in a short while. The monks there thought he was a neighbor. However, no one knew where he lived. One day, he ordered everyone, 'Apart from the permanent residents, monks from other courtyards should each bring the famous flowers and exotic plants from where they live to offer to the monastery.' The next day, Langzhi broke off a branch of a strange tree from the mountain and presented it. When the monks saw it, they said, 'This tree is called Tad-dega in Sanskrit, and it is called He (赫) here. Only Vulture Peak (靈鷲山) in both West India (西竺) and East Sea (海東) have this tree. Both of those mountains are where the tenth Dharma Cloud Ground (第十法雲地) Bodhisattvas reside. This person must be a sage.' So they observed his actions and realized that he lived on Vulture Peak in the East Sea. Because of this, they changed their view of him, and his name spread both domestically and abroad. The villagers called his hermitage Hemu. Now there is an ancient foundation on the north ridge of Hemu Temple, which is the site he left behind. The Record of Lingjiu Temple says that Langzhi once said, 'The site of this hermitage is the site of a temple from the time of Kasyapa Buddha (迦葉佛).' Two lamp jars were found when digging the ground. After the reign of King Yuansheng, a virtuous monk Yuanhui came to live in the mountain and wrote Langzhi's biography, which was passed down in the world. According to the Avatamsaka Sutra, the tenth ground is called the Dharma Cloud Ground. Now Langzhi's riding on clouds is probably like the Buddha bending three fingers and Yuanxiao dividing into a hundred bodies. The eulogy says: Thinking he hid in the rock cave for a hundred years, His noble name has not yet fallen to the human world. Unable to stop the mountain birds from chattering idly, Riding the clouds inadvertently revealed his whereabouts. Yuanhui escaped fame and lived in Wenshu Zhai (文殊岾). The eminent monk Yuanhui once lived in seclusion on Vulture Peak. Every time, he read the Lotus Sutra and practiced the Samantabhadra contemplation. There were often several lotus flowers in the pond in the courtyard, which did not wither in all seasons (the current Dragon Treasury Hall of Lingjiu Temple is where Yuanhui used to live). King Yuansheng heard of his auspicious strangeness and wanted to summon him to be appointed as the national teacher. When Yuanhui heard about this, he abandoned the hermitage and fled. Walking across the western ridge between the rocks, there was an old man plowing there, who asked Yuanhui where he was going. Yuanhui said:

。吾聞邦家濫聽。縻我以爵。故避之爾。叟聽曰。於此可賈。何勞遠售。師之謂賣名無厭乎。會謂其慢已。不聽。遂行數里許。溪邊遇一媼。問師何往。答如初。媼曰。前遇人乎。曰有一老叟侮予之甚。慍且來矣。媼曰。文殊大聖也。夫言之不聽何。會聞即驚悚。遽還翁所。扣顙陳悔曰。聖者之言敢不聞命乎。今且還矣。溪邊媼彼何人。斯叟曰。辯才天女也。言訖遂隱。乃還庵中。俄有天使赍詔徴之。會知業已當受。乃應詔赴闕。封為國師(僧傳云。憲安王封為二朝王師號照咸通四年卒。與元聖年代相示未知孰是)師之感老叟處。因名文殊岾。見女處曰阿尼岾。贊曰。

倚市難藏久陸況　　囊錐既露括難禁　自緣庭下青蓮誤　　不是雲山固未深

惠現求靜

釋惠現。百濟人。小出家。苦心專志誦蓮經為業。祈禳請福。靈應良稠。兼攻三論。染指通神。初住北部修德寺。有眾則講。無則持誦。四遠欽風。戶外之履滿矣。稍厭煩擁。遂往江南達拏山居焉。山極巖險。來往艱稀。現靜坐求忘。終於山中。同學輿尸置右室中。虎啖盡遺骸。唯髏舌存焉。三週寒暑。舌猶紅軟。過後方變紫。硬如石。道俗敬之藏於石塔。俗齡五十八。即貞觀之初。現不西學。靜退以終。而乃名流諸夏立傳。在唐聲著矣。夫又高

【現代漢語翻譯】現代漢語譯本：我聽說國家濫用爵位來籠絡我，所以我才避開他們。老者聽后說：『在這裡就可以賣個好價錢，何必遠走高飛呢？』你這位法師難道是賣名聲不知滿足嗎？』慧觀認為老者輕慢自己，沒有聽從他的話，於是走了幾里路。在溪邊遇到一位老婦人，問慧觀要去哪裡，慧觀像之前一樣回答。老婦人說：『你之前遇到什麼人了嗎？』慧觀說：『遇到一個老頭，他侮辱我，非常生氣，可能要追來了。』老婦人說：『那是文殊大聖（Manjusri Bodhisattva）啊！他的話你為什麼不聽呢？』慧觀聽了，非常驚恐，立刻回到老者所在的地方，叩頭懺悔說：『聖者的話，我怎麼敢不聽從呢？現在我就回去。』慧觀問溪邊的老婦人是誰，老者說：『那是辯才天女（Sarasvati）啊！』說完就消失了。慧觀於是回到庵中。不久，有天使拿著詔書來徵召他。慧觀知道自己應該接受，於是應詔前往京城。被封為國師（根據《僧傳》記載，憲安王封他為二朝王師，號照咸通，四年去世。與元聖的年代相差甚遠，不知道哪個是正確的）。慧觀感應到老者的地方，因此命名為文殊岾（Manjusri Rock）。見到天女的地方叫做阿尼岾（Ani Rock）。讚頌說：『在市場上難以長久隱藏，陸地上的情況也是如此，囊中的錐子已經露出來了，想藏也藏不住。只因爲庭院下的青蓮花開了，不是因為雲山本來就不夠深。』惠現求靜釋惠現（Shakya Hyeon），百濟人。從小出家，專心致志地誦讀《蓮經》（Lotus Sutra），祈求幸福，非常靈驗。兼修三論，對其中的道理領悟得很透徹。最初住在北部修德寺（Sudeok Temple），有聽眾就講經，沒有聽眾就持誦經文。四面八方的人都敬佩他的風範，門外的鞋子都滿了。後來稍微厭倦了喧囂，於是前往江南達拏山（Danasan Mountain）居住。山非常險峻，來往的人很少。惠現一心求靜，最終死在山中。同學把他的屍體放在右邊的房間里，老虎吃光了他的遺骸，只剩下頭顱和舌頭。過了三年，舌頭仍然是紅色的，很柔軟。之後才變成紫色，硬如石頭。道士和俗人都很尊敬他，把他的舌頭藏在石塔里。世俗的年齡是五十八歲，也就是貞觀初年。惠現沒有去西方學習，而是以清靜隱退而終，但是他的名字卻流傳到中國，在唐朝聲名顯赫。這又是另一種高尚的品德啊。

【English Translation】 English version: I heard that the state is misusing titles to win me over, so I avoid them. The old man listened and said, 'You can get a good price here, why go far away?' Are you, Master, insatiable in selling your name?' Hye-gwan thought the old man was belittling him and did not listen to him, so he walked several miles. He met an old woman by the stream, who asked Hye-gwan where he was going. Hye-gwan answered as before. The old woman said, 'Did you meet anyone before?' Hye-gwan said, 'I met an old man who insulted me and was very angry, and may be coming after me.' The old woman said, 'That is Manjusri Bodhisattva! Why didn't you listen to his words?' Hye-gwan was shocked and immediately returned to where the old man was, kowtowing and repenting, saying, 'How dare I not listen to the words of the sage? Now I will go back.' Hye-gwan asked who the old woman by the stream was. The old man said, 'That is Sarasvati!' After speaking, he disappeared. Hye-gwan then returned to the hermitage. Soon after, an angel came with an imperial decree to summon him. Hye-gwan knew that he should accept, so he went to the capital in response to the decree. He was appointed as the National Preceptor (according to the 'Biographies of Eminent Monks', King Heonan appointed him as the Royal Preceptor of two dynasties, with the title Jo Hamtong, and he died in the fourth year. The dates are very different from those of Wonseong, and it is not known which is correct). The place where Hye-gwan was inspired by the old man was named Manjusri Rock. The place where he met the goddess was called Ani Rock. The eulogy says: 'It is difficult to hide for long in the market, and the situation on land is the same. The awl in the bag has already been exposed, and it is difficult to hide it. It is only because the blue lotus flower has bloomed in the courtyard, not because the cloud mountain was not deep enough.' Hye-hyeon Seeks Quietude Shakya Hyeon, a native of Baekje, became a monk at a young age and devoted himself to reciting the Lotus Sutra, praying for happiness, which was very effective. He also studied the Three Treatises, and his understanding of the principles was very thorough. He initially lived in Sudeok Temple in the north. When there were listeners, he would lecture on the scriptures; when there were no listeners, he would recite the scriptures. People from all directions admired his demeanor, and the shoes outside the door were full. Later, he became slightly tired of the noise, so he went to live on Danasan Mountain in Jiangnan. The mountain was very steep, and few people came and went. Hye-hyeon sought quietude with all his heart and eventually died in the mountains. His fellow monks placed his body in the right room, and tigers ate all of his remains, leaving only his skull and tongue. After three years, the tongue was still red and soft. Only later did it turn purple and become as hard as stone. Taoists and laypeople respected him and hid his tongue in a stone pagoda. His secular age was fifty-eight, which was in the early years of the Zhenguan era. Hye-hyeon did not go to the West to study, but ended his life in quiet seclusion, but his name spread to China and became famous in the Tang Dynasty. This is another noble virtue.

麗釋波若入中國天臺山。受智者教。觀以神異。間山中而滅。唐僧傳亦有章頗多靈范。贊曰。

鹿尾傳經倦一場　　去年清誦倚云藏　風前青史名流遠　　火后江蓮舌帶芳

信忠掛冠

孝成王潛邸時。與賢士信忠圍棋于宮庭柏樹下。嘗謂曰。他日若忘卿。有如柏樹。信忠興拜。隔數月。王即位賞功臣。忘忠而不第之。忠怨而作歌。帖于柏樹。樹忽黃悴。王怪使審之。得歌獻之。大驚曰。萬機鞅掌。幾忘乎角弓。乃召之賜爵祿。柏樹乃蘇。歌曰。

物叱好支柏史　秋察尸不冬爾屋支墮米　汝于多支行齊教因隱　仰頓隱面矣改衣賜乎隱冬矣也　月羅理影支古理因淵之叱　行屍浪　阿叱沙矣以支如支　兒史沙叱望阿乃　世理都　之叱逸烏隱第也　后句亡

由是寵現於兩朝。景德王(王即孝成之弟也)二十二年癸卯。忠與二友相約。掛冠入南嶽。再徴不就。落髮為沙門。為王創斷俗寺居焉。愿終身立壑。以奉福大王。王許之。留真在金堂後壁是也。南有村名俗休。今訛云小花里(按三和尚傳有。信忠奉聖寺。與此相混。然計其神文之世。距景德已百餘年。況神文與信忠乃宿世之事。則非此信忠明矣。宜詳之)又別記云。景德王代有直長李俊(高僧傳作李純)早曾發願。年至知命須出家創佛寺。

【現代漢語翻譯】現代漢語譯本麗釋波若（Lishi Boruo，人名）來到中國天臺山，接受智者（Zhi Zhe，人名）的教導，以神通事蹟示現。後來在山中圓寂。唐朝僧人的傳記中也有章節記載他頗多的靈異事蹟。讚頌說：

『鹿尾傳經倦一場，去年清誦倚云藏，風前青史名流遠，火后江蓮舌帶芳。』

信忠（Xin Zhong，人名）辭官

孝成王（Xiao Cheng Wang，人名）還是太子的時候，曾經和賢士信忠在宮廷的柏樹下下圍棋。孝成王曾經對信忠說：『將來如果我忘記你，就如同這柏樹一樣。』信忠起身拜謝。過了幾個月，孝成王即位，賞賜有功之臣，卻忘記了信忠，沒有賞賜他。信忠因此怨恨而作歌，貼在柏樹上。柏樹忽然變得枯黃憔悴。孝成王感到奇怪，派人去調查，得到了信忠的歌獻給他。孝成王大驚說：『因為處理繁多的政務，幾乎忘記了角弓（Jiao Gong，比喻賢才）。』於是召見信忠，賜予爵位和俸祿。柏樹於是恢復了生機。歌是這樣的：

『物叱好支柏史，秋察尸不冬爾屋支墮米，汝于多支行齊教因隱，仰頓隱面矣改衣賜乎隱冬矣也，月羅理影支古理因淵之叱，行屍浪，阿叱沙矣以支如支，兒史沙叱望阿乃，世理都，之叱逸烏隱第也。』（後半部分已經失傳）

因此，信忠在兩朝都受到恩寵。景德王（Jing De Wang，人名，即孝成王的弟弟）二十二年癸卯年，信忠和兩個朋友相約，辭官進入南嶽（Nan Yue，山名）。多次徵召他都不就任，落髮為沙門（Shamen，佛教出家人）。為景德王建立斷俗寺（Duan Su Si，寺廟名）居住在那裡，希望終身隱居山谷，以此為大王祈福。景德王答應了他。信忠的畫像留在金堂（Jin Tang，寺廟建築）後壁上。南邊有個村子名叫俗休（Su Xiu，地名），現在訛傳為小花里（Xiao Hua Li，地名）。（按《三和尚傳》（San He Shang Zhuan，書名）記載有信忠奉聖寺（Feng Sheng Si，寺廟名），與這裡的事情相混淆。但是計算神文王（Shen Wen Wang，人名）的時代，距離景德王已經一百多年了。況且神文王與信忠乃是前世的事情，那麼就不是這個信忠了，應該詳細考察。）另外的記載說，景德王時代有個直長名叫李俊（Li Jun，人名）（《高僧傳》（Gao Seng Zhuan，書名）中寫作李純（Li Chun，人名）），早年曾經發愿，到了知天命的年紀一定要出家建立佛寺。

【English Translation】 English version Lishi Boruo (a person's name) came to Tiantai Mountain (a mountain in China) and received teachings from Zhi Zhe (a person's name), manifesting through supernatural events. He later passed away in the mountains. The biographies of Tang Dynasty monks also contain chapters recording many of his miraculous deeds. The eulogy says:

'The deer tail transmitting scriptures is a weary scene, last year's clear recitation leaned on the clouds to hide, before the wind, the green history's famous figures are far away, after the fire, the river lotus's tongue carries fragrance.'

Xin Zhong (a person's name) Resigns from Office

When King Xiaocheng (Xiao Cheng Wang, a person's name) was still a crown prince, he once played Go with the virtuous Xin Zhong under the cypress tree in the palace courtyard. King Xiaocheng once said to Xin Zhong: 'If I forget you in the future, may it be like this cypress tree.' Xin Zhong rose and bowed in thanks. After a few months, King Xiaocheng ascended the throne and rewarded meritorious officials, but he forgot Xin Zhong and did not reward him. Xin Zhong therefore resented this and wrote a song, which he posted on the cypress tree. The cypress tree suddenly turned yellow and withered. King Xiaocheng felt strange and sent someone to investigate, who obtained Xin Zhong's song and presented it to him. King Xiaocheng was greatly surprised and said: 'Because of handling numerous affairs of state, I almost forgot the Jiao Gong (a metaphor for talented people).' So he summoned Xin Zhong and bestowed upon him a title and salary. The cypress tree then revived. The song is like this:

'Muljilhajo chibeoksa, chuchalsi buldong-eul-ugjicheo-mi, yeo-eo-dajihang-gyojing-eun, angdon-eunmyeon-eui-gae-eui-sihueun-dong-eui-ya, wolnari-yeongjicheo-guri-in-yeon-eui-chil, haengsi-rang, achilsa-eui-ijicheo-ji, eolsa-chilmang-anae, seolido, jicheol-il-u-eun-je-ya.' (The latter half has been lost)

Therefore, Xin Zhong was favored in two dynasties. In the twenty-second year of Guimao during the reign of King Jingde (Jing De Wang, a person's name, who was King Xiaocheng's younger brother), Xin Zhong and two friends agreed to resign from office and enter Nan Yue (a mountain name). He repeatedly declined to take office when summoned, and shaved his head to become a Shamen (Buddhist monk). He built Duansu Temple (a temple name) for King Jingde to live in, hoping to live in seclusion in the valley for the rest of his life, thereby praying for blessings for the great king. King Jingde agreed to him. Xin Zhong's portrait remains on the back wall of the Jin Tang (a temple building). There is a village in the south called Su Xiu (a place name), which is now mistakenly called Xiao Hua Li (a place name). (According to the 'Biography of the Three Monks' (a book title), there is a record of Fengsheng Temple (a temple name) of Xin Zhong, which is confused with the events here. However, calculating the era of King Shenwen (a person's name), it is more than a hundred years away from King Jingde. Moreover, King Shenwen and Xin Zhong are matters of a previous life, so it is not this Xin Zhong, and it should be examined in detail.) Another record says that during the era of King Jingde, there was a chief named Li Jun (a person's name) (written as Li Chun (a person's name) in the 'Biographies of Eminent Monks'), who had vowed early on that when he reached the age of knowing destiny, he must become a monk and build a Buddhist temple.

天寶七年戊子。年登五十矣。改創槽淵小寺為大剎。名斷俗寺。身亦削髮。法名孔宏長老。住寺二十年乃卒。與前三國史所載不同。兩存之闕疑。贊曰。

功名未已鬢先霜　　君寵雖多百歲忙　隔岸有山頻入夢　　逝將香火祝吾皇

包山二聖

羅時有觀機道成二聖師。不知何許人。同隱包山(鄉去所瑟山。乃梵音。此云包也)機庵南嶺。成處北穴。相去十許里。披雲嘯月。每相過從。成欲致機。則山中樹木皆向南而俯。如相迎者。機見之而往。機欲邀成也。則亦如之。皆北偃。成乃至。如是有年。成於所居之後。高巖之上。常宴坐。一日自巖縫間透身而出。全身騰空而逝。莫知所至。或云。至壽昌郡(今壽城都)指骸焉。機亦繼踵歸真。今以二師名命其墟。皆有遺趾。道成巖高數丈。後人置寺穴下。大平興國七年壬午。有釋成梵。始來住寺。敞萬日彌陀道場。精勤五十餘年。屢有殊祥。時玄風信士二十餘人歲結社。拾香木訥寺。每入山采香。剪折淘洗。攤置箔上。其木至夜放光如燭。由是郡人項施其香。徒以得光之歲為賀。乃二聖之靈感。或岳神攸助也。神名靜聖天王。嘗于迦葉佛時受佛矚。有本誓。待山中一千人出世。轉受余報。今山中嘗記九聖遺事。則未詳。曰。觀機。道成。搬師。[打-丁

【現代漢語翻譯】現代漢語譯本：天寶七年戊子年，我已年屆五十。將槽淵小寺改建為大寺，命名為斷俗寺。我也剃度出家，法名孔宏長老。在寺中住了二十年便去世了。這與之前《三國史》所記載的不同，兩種說法都保留下來，存疑待考。贊曰：功名未竟兩鬢已斑白，皇上的恩寵再多，一生也奔波忙碌。隔岸的山巒常常出現在夢中，我將用香火祝願吾皇萬歲。

包山二聖

羅時有觀機、道成二位聖師，不知是哪裡人。一同隱居在包山（鄉去所瑟山，是梵語，這裡說是包山）機庵南嶺，道成在北穴。相距十多里。他們披著雲彩，對著月亮長嘯，經常互相拜訪。道成想要邀請觀機，山中的樹木都會向南傾斜，好像迎接他一樣。觀機看到這種情況就會前往。觀機想要邀請道成，也會出現同樣的景象，樹木都向北傾斜。道成就來了。像這樣過了很多年。道成在他居住的地方後面，高高的巖石上，經常靜坐。有一天，他從巖石的縫隙間透身而出，全身騰空而去，不知道去了哪裡。有人說，他去了壽昌郡（現在的壽城都），留下了骸骨。觀機也隨後去世。現在用兩位聖師的名字命名他們的故居，都還有遺蹟。道成巖高幾丈。後人在巖穴下建造了寺廟。大平興國七年壬午年，有釋成梵，開始來寺廟居住。開闢了萬日彌陀道場，精勤修行五十多年，多次出現奇異的景象。當時有二十多位玄風信士每年結社，收集香木供奉給寺廟。每次入山采香，剪斷、淘洗，攤放在箔上，這些木頭到了晚上會像蠟燭一樣發光。因此郡里的人爭相捐獻香木，把得到光亮的年份作為慶祝。這是二聖的靈感，或許也是岳神的幫助。神名叫靜聖天王，曾經在迦葉佛時接受佛的囑託，立下本誓，等待山中一千人出世，轉世承受剩餘的果報。現在山中還流傳著九聖的遺事，但具體情況不清楚。他們是：觀機、道成、搬師。[打-丁+頁]

【English Translation】 English version: In the seventh year of Tianbao, the year of Wuzi, I reached the age of fifty. I rebuilt the small Cao Yuan Temple into a large monastery, naming it Duansu Temple. I also shaved my head and became a monk, with the Dharma name Elder Konghong. I lived in the temple for twenty years before passing away. This differs from what was recorded in the previous 'History of the Three Kingdoms.' Both accounts are preserved, with doubts remaining. A eulogy: Fame and achievement are not yet complete, but the temples are already frosted. Although the emperor's favor is abundant, life is still busy for a hundred years. The mountains across the shore often appear in dreams. I will use incense to pray for my emperor's long life.

The Two Saints of Baoshan

In Luo Shi, there were two holy teachers, Guanji and Daocheng, whose origins are unknown. They both lived in seclusion in Baoshan (Xiangqu Suose Mountain, which is a Sanskrit term, here called Baoshan), Guanji's hermitage on the south ridge of Ji'an, and Daocheng's in the north cave. They were about ten miles apart. They wore clouds and howled at the moon, often visiting each other. When Daocheng wanted to invite Guanji, the trees in the mountains would all lean southward, as if welcoming him. Guanji would see this and go. When Guanji wanted to invite Daocheng, the same phenomenon would occur, with the trees leaning northward. Then Daocheng would come. This went on for many years. Daocheng often sat in meditation on a high rock behind his residence. One day, he emerged from a crack in the rock, his whole body ascending into the sky and disappearing. No one knew where he went. Some say he went to Shouchang Prefecture (now Shoucheng City) and left his remains there. Guanji also followed him and returned to the truth. Now their former residences are named after the two holy teachers, and there are still relics there. Daocheng Rock is several feet high. Later generations built a temple below the cave. In the seventh year of Taiping Xingguo, the year of Renwu, a monk named Shicheng Fan came to live in the temple. He opened the Ten Thousand Days Amitabha practice site, diligently practicing for more than fifty years, and there were many extraordinary signs. At that time, more than twenty Xuanfeng believers formed a society every year, collecting fragrant wood to offer to the temple. Every time they went into the mountains to collect incense, they would cut, wash, and spread it on mats. At night, the wood would glow like candles. Therefore, the people of the prefecture competed to donate fragrant wood, and they celebrated the year they received the light. This was the inspiration of the two saints, or perhaps the help of the mountain god. The god's name is Jing Sheng Tian Wang (Quiet Saint Heavenly King), who received the Buddha's entrustment during the time of Kashyapa Buddha and made a vow to wait for a thousand people in the mountains to be born and receive the remaining karmic retribution. Now, the mountain still has legends of the Nine Saints, but the details are not clear. They are: Guanji, Daocheng, Banshi. [打-丁+頁]

+牒]師。道義(有柏巖基)子陽。成梵。今勿女。白牛師。贊曰。

相過蹯月弄云泉　　二老風流幾百年　滿壑煙霞余古木　　低昂寒影尚如迎

搬音般。鄉雲雨木。[打-丁+牒]音牒。鄉云加乙木。此二師久隱巖叢。不交人世。皆編木葉為衣。以度寒暑。掩濕遮羞而已。因以為號。嘗聞楓岳亦有斯名。乃知古之隱倫之士。例多逸韻如此。但難為蹈襲。子嘗寓包山。有記二師之遺美。今並錄之。

紫茅黃精𡎺肚皮　　蔽衣木葉非蠶機　寒松颼颼石犖確　　日暮林下樵蘇歸　夜深披向月明坐　　一半颯颯隨風飛　敗蒲橫臥于憨眠　　夢魂不到紅塵羈　雲遊逝兮二庵墟　　山鹿恣登人跡稀

永才遇賊

釋永才性滑稽。不累於物。善鄉歌。暮歲將隱於南嶽。至大峴嶺。遇賊六十餘人。將加害。才臨刃無懼色。怡然當之。賊怪而問其名。曰永才。賊素聞其名。乃命□□□作歌。其辭曰。

自矣心米　貌史毛達只將來吞隱日遠鳥逸□過出知遣　今吞藪未去遣省如　但非乎隱焉破□主次弗□史內于都還於尸朗也　此兵物叱沙過乎好尸曰沙也內乎吞尼　阿耶　唯只伊吾音之叱恨隱㵛陵隱安支尚宅都乎隱以多

賊感其意。贈之綾二端。才笑而前謝曰。知財賄之為地獄根本。將避

【現代漢語翻譯】現代漢語譯本：『[打-丁+牒]』師，道義(有柏巖基)的弟子子陽，法號成梵。現在不要輕視她。白牛師讚頌道：『相互拜訪，在蹯月下戲弄云泉，兩位老者風流倜儻，經歷了數百年。山谷中瀰漫著煙霞，留下古老的樹木，低垂搖曳的寒影，彷彿還在迎接客人。』『搬』音同『般』，指雲和雨中的樹木。[打-丁+牒]音同『牒』，指加上乙木。這兩位禪師長久隱居在巖石叢中，不與世人交往，都用樹葉編織成衣服，以此來度過寒暑，遮掩身體。因此以此為號。曾經聽說楓岳也有這樣的名字，才知道古代隱居的賢士，大多有這樣超逸的風韻。只是難以效仿。我曾經居住在包山，記錄了兩位禪師的遺美，現在一併記錄下來。『吃著紫茅黃精，填飽肚子，用樹葉遮蔽身體，不是爲了紡織。寒冷的松樹發出颼颼的聲音，石頭崎嶇不平，日暮時分，砍柴的人回到林下。深夜披著月光靜坐，一半的樹葉隨著風飛舞。在破舊的蒲團上橫臥，進入憨甜的睡眠，夢魂不到紅塵羈絆。雲遊逝去，只留下兩座庵的廢墟，山鹿隨意攀登，人跡稀少。』永才遇賊釋永才性格滑稽，不被外物所累，擅長鄉歌。晚年打算隱居在南嶽，到達大峴嶺時，遇到六十多個強盜，要加害於他。永才面對刀刃，沒有絲毫懼色，怡然自得地面對他們。強盜感到奇怪，問他的名字。他說叫永才。強盜早就聽說過他的名字，於是命令某人作歌。歌詞是：『自矣心米，貌史毛達只將來吞隱日遠鳥逸□過出知遣，今吞藪未去遣省如，但非乎隱焉破□主次弗□史內于都還於尸朗也，此兵物叱沙過乎好尸曰沙也內乎吞尼，阿耶，唯只伊吾音之叱恨隱㵛陵隱安支尚宅都乎隱以多』強盜被他的意氣所感動，贈送給他兩匹綾。永才笑著上前道謝說：『我知道錢財是地獄的根本，所以要躲避它。』

【English Translation】 English version: Master '[打-丁+牒]', Ziyang, disciple of Daoyi (with Baiyan as his base), whose Dharma name was Chengfan. Do not underestimate her now. Master Bai Niu praised: 'Visiting each other, playing with clouds and springs under the full moon, the two old men were elegant and romantic, having experienced hundreds of years. The valley is filled with mist and haze, leaving ancient trees, and the drooping, swaying cold shadows seem to be welcoming guests.' 'Ban' sounds like '搬', referring to trees in clouds and rain. '[打-丁+牒]' sounds like '牒', referring to adding '乙木'. These two Chan masters have long lived in seclusion among the rocks, not interacting with the world, and they both weave leaves into clothing to get through the cold and heat, covering their bodies. Therefore, they use this as their name. I once heard that Fengyue also has such a name, and I know that ancient hermits mostly had such transcendent charm. It is just difficult to imitate. I once lived in Baoshan and recorded the remaining beauty of the two Chan masters, and now I record it together. 'Eating purple thatch and yellow essence to fill their bellies, using leaves to cover their bodies, not for weaving. The cold pine trees make a rustling sound, the stones are rugged, and at dusk, the woodcutters return to the forest. Sitting quietly under the moonlight late at night, half of the leaves fly with the wind. Lying horizontally on the broken cattail mat, entering a sweet sleep, the dream soul does not reach the red dust. Wandering away, leaving only the ruins of two hermitages, the deer climb at will, and human traces are rare.' Yongcai Meets Bandits 釋 Yongcai (Shì Yǒngcái) was humorous and not burdened by external things, and was good at folk songs. In his later years, he planned to live in seclusion in Nanyue (南嶽, Southern Mountain), and when he arrived at Daixian Ridge (大峴嶺, Great Xian Ridge), he encountered more than sixty bandits who wanted to harm him. Yongcai faced the blade without any fear, and faced them with ease. The bandits were surprised and asked his name. He said his name was Yongcai. The bandits had long heard of his name, so they ordered someone to write a song. The lyrics are: '自矣心米，貌史毛達只將來吞隱日遠鳥逸□過出知遣，今吞藪未去遣省如，但非乎隱焉破□主次弗□史內于都還於尸朗也，此兵物叱沙過乎好尸曰沙也內乎吞尼，阿耶，唯只伊吾音之叱恨隱㵛陵隱安支尚宅都乎隱以多' The bandits were moved by his spirit and gave him two bolts of silk. Yongcai smiled and thanked them, saying: 'I know that wealth is the root of hell, so I must avoid it.'

于窮山以餞一生。何敢受焉。乃投之地。賊又感其言。皆釋釰投戈。落髮為徒。同隱智異。不復蹈世。才年僅九十矣。在元聖大王之世。贊曰。

策杖歸山意轉深　　綺紈珠玉豈治心　綠林君子休相贈　　地獄無根只寸金

勿稽子

第十奈解王即位十七年壬辰。保羅國。古自國(今固城)史勿國(今泗州)等八國。併力來侵邊境。王命太子㮈音將軍一伐等率兵拒之。八國皆降。時勿稽子軍功第一。然為太子所嫌。不賞其功。或謂勿稽曰。此戰之功唯子而已。而賞不及子。太子之嫌君其怨乎。稽曰。國君在上。何怨人臣。或曰。然則奏聞于王幸矣。稽曰。伐功爭命。揚已掩人。志士之所不為也。勵之待時而已。十年乙未。骨浦國(今合浦也)等三國王各率兵來攻竭火(疑屈弗也。今蔚州)王親率御之。三國皆敗。稽所獲數十級。而人不言稽之功。稽謂其妻曰。吾聞仕君之道。見危致命。臨難忘身。仗于節義。不顧死生。之謂忠也。夫保羅(疑發羅今羅州)竭火之役。誠是國之難。君之危。而吾未曾有忘身致命之勇。此乃不忠甚也。既以不忠而仕君。累及於先人。可謂孝乎。既失忠孝。何顏復游朝市之中乎。乃被髮荷琴入師彘山(未詳)悲竹樹之性病。寄託作歌。擬溪澗之咽響。扣琴制曲。隱居不復現

【現代漢語翻譯】現代漢語譯本：（勿稽子）在窮山野嶺中度過餘生，怎麼敢接受（賞賜）呢？於是將賞賜扔在地上。盜賊又被他的話所感動，都放下刀劍，丟掉兵器，剃髮為僧，一同隱居在智異山，不再過問世事。當時勿稽子的年齡才九十歲。在元聖大王在位的時候，有人作贊說道：拄著枴杖歸山，心意更加堅定，華麗的絲綢和寶玉怎麼能動搖我的心？綠林中的君子們不要互相贈送了，地獄沒有根基，只有寸金之地。

勿稽子

第十代奈解王即位十七年壬辰年，保羅國（疑為發羅，今羅州），古自國（今固城），史勿國（今泗州）等八個國家，合力來侵犯邊境。奈解王命令太子㮈音將軍和一伐等率領軍隊抵抗他們，八個國家都投降了。當時勿稽子軍功第一，但是被太子所厭惡，沒有賞賜他的功勞。有人對勿稽子說：『這次戰爭的功勞唯獨是你，但是賞賜卻沒有給你，太子厭惡你，你難道不怨恨嗎？』勿稽子說：『國君在上位，臣子有什麼可怨恨的？』有人說：『那麼上奏給國王，或許可以得到賞賜。』勿稽子說：『爭奪功勞，爭奪名利，宣揚自己，掩蓋別人，這是有志之士所不為的。努力等待時機罷了。』十年後的乙未年，骨浦國（今合浦）等三個國王各自率領軍隊來攻打竭火（疑為屈弗，今蔚州），奈解王親自率領軍隊抵抗他們，三個國家都戰敗了。勿稽子獲得了數十個人頭，但是沒有人提及勿稽子的功勞。勿稽子對他的妻子說：『我聽說侍奉君王的道理是，見到危難就獻出生命，面臨災難就忘記自身，依靠節義，不顧生死，這才叫做忠。保羅（疑為發羅，今羅州）和竭火的戰役，確實是國家的危難，君王的危難，但是我沒有忘記自身，獻出生命的勇氣，這是非常不忠的。既然以不忠來侍奉君王，連累到先人，這能叫做孝嗎？既然失去了忠孝，還有什麼臉面再在朝廷中游走呢？』於是披散頭髮，抱著琴進入師彘山（未詳），悲傷竹樹的生病，寄託于作歌，模仿溪澗的咽嗚聲，彈琴作曲，隱居起來不再出現。

【English Translation】 English version: He (Mul Ge Ja) spent the rest of his life in the remote mountains, how dare he accept (the reward)? So he threw the reward on the ground. The thieves were also moved by his words, and they all put down their swords and spears, shaved their heads and became monks, and lived in seclusion together in Jiri Mountain, no longer caring about worldly affairs. At that time, Mul Ge Ja was only ninety years old. During the reign of King Wonseong, someone praised him: 'Leaning on a cane to return to the mountain, the intention becomes deeper, how can gorgeous silk and jade shake my heart? Gentlemen in the green forest, please do not give each other gifts, hell has no foundation, only an inch of gold.'

Mul Ge Ja

In the 17th year of King Naehae's reign, in the year of Imjin, the eight countries including Baulo-guk (suspected to be Balla, now Naju), Gojagu-guk (now Goseong), and Samul-guk (now Saju), joined forces to invade the border. King Naehae ordered Crown Prince Nae-eum General and Ilbeol to lead troops to resist them, and the eight countries all surrendered. At that time, Mul Ge Ja's military achievements were the first, but he was disliked by the Crown Prince, and his merits were not rewarded. Someone said to Mul Ge Ja, 'The credit for this battle is only yours, but you have not been rewarded. The Crown Prince dislikes you, don't you resent it?' Mul Ge Ja said, 'The king is above, what is there for a subject to resent?' Someone said, 'Then report it to the king, perhaps you can get a reward.' Mul Ge Ja said, 'Competing for merit, competing for fame and fortune, promoting oneself and covering up others, this is what ambitious people do not do. Just work hard and wait for the opportunity.' Ten years later, in the year of Eulmi, the three kings including Golpo-guk (now Heopu) each led troops to attack Gyeolhwa (suspected to be Gulbeol, now Ulju). King Naehae personally led troops to resist them, and the three countries were defeated. Mul Ge Ja obtained dozens of heads, but no one mentioned Mul Ge Ja's merits. Mul Ge Ja said to his wife, 'I have heard that the way to serve the king is to give one's life when seeing danger, forget oneself when facing disaster, rely on integrity, and disregard life and death, this is called loyalty. The battles of Baulo (suspected to be Balla, now Naju) and Gyeolhwa are indeed the country's crisis and the king's crisis, but I have not forgotten myself and the courage to give my life, this is very disloyal. Since I serve the king with disloyalty, and implicate my ancestors, can this be called filial piety? Since I have lost loyalty and filial piety, what face do I have to wander in the court again?' So he let his hair down, carried a zither, and entered Siji Mountain (unknown), grieving for the sickness of the bamboo trees, entrusting himself to writing songs, imitating the sobbing sound of the streams, playing the zither and composing music, and lived in seclusion and never appeared again.

世。

迎如師

實際寺釋迎如。未詳族氏。德行雙高。景德王將邀致供養。遣使徴之。如詣內齋罷。將還。王遣使陪送至寺。入門即隱。不知所在。使來奏。王異之。追封國師。后亦不復現世。至今稱曰國師房。

布川山　　五比丘　　景德王代

歃良州東北二十許里有布山川。石窟奇秀。宛如人𣂪。有五比丘。未詳名氏。來寓而念彌陀求西方幾十年。忽有聖眾自西來迎。於是五比丘各坐蓮臺。乘空而逝。至通度寺門外留連。而天樂間奏。寺僧出觀。五比丘為說無常苦空之理。蛻棄遺骸。放大光明。向西而去。其捐舍處。寺僧起亭榭。名置樓。至今存焉。

唸佛師

南山東麓有避里村。村有寺。因名避里寺。寺有異僧。不言名氏。常念彌陀。聲聞于城中。三百六十坊。十七萬戶。無不聞聲。聲無高下。瑯瑯一樣。以此異之。莫不致敬。皆以唸佛師為名。死後泥塑真儀。安於敏藏寺中。其本住避里寺。改名唸佛寺。寺旁亦有寺名讓避。因村得名。

孝善第九

真定師孝善雙美

法師真定羅人也。白衣時隸名卒伍。而家貧不娶。部役之餘。傭作受粟。以養孀母。家中計產。唯折腳一鐺而已。一日有僧到門。求化營寺䥫物。母以鐺施之。既而定從外歸。母告之故。

【現代漢語翻譯】現代漢語譯本：世。

迎如師（Yeong-eo Seonsa，音譯，意義不明）

實際寺（Siljeuksa）的釋迎如（Seokyeong-eo）。他的氏族和名字不詳。他的德行和修行都很高。景德王（Gyeongdeok Wang）想邀請他來供養，派遣使者去徵召他。釋迎如前往王宮內的齋堂，儀式結束后，準備返回。國王派遣使者陪同他回到寺廟。他一進入寺門就消失了，不知去向。使者回來稟報，國王對此感到驚異，追封他為國師。之後他也沒有再次出現在世上。至今人們稱他居住的房間為國師房。

布川山（Bocheonsan）五比丘（Obi-gu）景德王時代

歃良州（Seopryangju）東北二十多里處有布川山。石窟奇特秀麗，宛如人工雕琢。有五位比丘，姓名不詳，來到這裡居住，唸誦阿彌陀佛（Amitabha）名號，祈求往生西方極樂世界幾十年。忽然有聖眾從西方而來迎接他們。於是五位比丘各自坐上蓮花寶座，乘空而去。他們來到通度寺（Tongdosa）門外，徘徊不去，天樂同時奏響。寺廟僧人出來觀看。五位比丘為他們講述了無常、苦、空的道理，然後脫去遺骸，放出巨大的光明，向西方而去。他們捐舍遺骸的地方，寺廟僧人建造了亭榭，命名為置樓（Chilou），至今仍然存在。

唸佛師（Yeombulsa）

南山（Namsan）東麓有個避里村（Piri-chon）。村裡有座寺廟，因此得名避里寺（Pirisa）。寺里有位奇異的僧人，不透露姓名，經常唸誦阿彌陀佛的名號，聲音傳遍城中三百六十坊，十七萬戶人家，沒有聽不到的。聲音沒有高低之分，清澈響亮，都一樣。人們因此感到驚異，無不對他表示尊敬，都稱他爲念佛師。他去世后，人們用泥土塑造了他的真容，安放在敏藏寺（Minjangsa）中。他原本居住的避里寺，改名爲念佛寺。寺廟旁邊還有一座寺廟，名叫讓避（Yangbi），因村而得名。

孝善第九

真定師（Jinjeong Seonsa）孝順善良，兩者兼備

法師真定是羅國（Silla）人。做平民時隸屬於軍隊。因為家境貧寒，沒有娶妻。在服兵役之餘，靠做僱工來換取糧食，以此贍養寡母。家中全部財產，只有一隻斷了一條腿的鐵鍋。有一天，有位僧人來到他家門口，化緣籌集建造寺廟所需的鐵器。他的母親把鐵鍋施捨給了僧人。不久之後，真定從外面回來，他的母親把這件事告訴了他。

【English Translation】 English version: World.

Yeong-eo Seonsa (Venerable Yeong-eo, meaning unknown)

Seokyeong-eo of Siljeuksa Temple. His clan and name are unknown. His virtue and practice were both high. King Gyeongdeok wanted to invite him for offerings and sent an envoy to summon him. Seokyeong-eo went to the inner palace for the vegetarian feast. After the ceremony, he prepared to return. The king sent an envoy to escort him back to the temple. As soon as he entered the temple gate, he disappeared, and his whereabouts were unknown. The envoy returned to report, and the king was amazed by this, posthumously conferring upon him the title of National Preceptor (Guksa). He never appeared in the world again. To this day, the room where he lived is called the National Preceptor's Room.

Bocheonsan Mountain, Five Bhikkhus, Gyeongdeok King Era

About twenty li northeast of Seopryangju, there is Bocheonsan Mountain. The stone cave is uniquely beautiful, as if carved by human hands. There were five bhikkhus, whose names are unknown, who came to reside here, reciting the name of Amitabha Buddha, seeking rebirth in the Western Pure Land for several decades. Suddenly, a holy assembly came from the West to greet them. Thereupon, the five bhikkhus each sat on a lotus pedestal and ascended into the sky. They lingered outside the gate of Tongdosa Temple, and heavenly music played simultaneously. The monks of the temple came out to observe. The five bhikkhus explained to them the principles of impermanence, suffering, and emptiness, then shed their remains, emitted great light, and went towards the West. At the place where they discarded their remains, the monks of the temple built a pavilion, named Chilou Pavilion, which still exists today.

Yeombulsa (Recitation of Buddha Master)

At the eastern foot of Namsan Mountain, there is Piri Village. There is a temple in the village, hence the name Pirisa Temple. There was a strange monk in the temple, who did not reveal his name, and constantly recited the name of Amitabha Buddha. His voice was heard throughout the city's three hundred and sixty wards and seventeen thousand households, with no one who did not hear it. The sound was neither high nor low, clear and resonant, all the same. People were amazed by this and showed him respect, all calling him Yeombulsa (Recitation of Buddha Master). After his death, people sculpted his true likeness in clay and enshrined it in Minjangsa Temple. His original residence, Pirisa Temple, was renamed Yeombulsa Temple. There is also a temple next to the temple, named Yangbi, named after the village.

Filial Piety and Goodness Ninth

Jinjeong Seonsa (Venerable Jinjeong) possessed both filial piety and goodness

The Dharma Master Jinjeong was a person from Silla. When he was a layman, he was registered in the military. Because his family was poor, he did not marry. In addition to his military service, he worked as a hired laborer to earn grain to support his widowed mother. The entire property of his household consisted only of an iron pot with a broken leg. One day, a monk came to his door, seeking donations of ironware for the construction of a temple. His mother donated the iron pot to the monk. Soon after, Jinjeong returned from outside, and his mother told him what had happened.

且虞子意何如爾。定喜現於色曰。施於佛事。何幸如之。雖無鐺又何患。乃以瓦盆為釜。熟食而養之。嘗在行伍間。聞人說義湘法師在太伯山說法利人。即有嚮慕之志。告于母曰。畢孝之後。當投于湘法師。落髮學道矣。母曰。佛法難遇。人生大速。乃曰畢孝。不亦晚乎。曷若趁予不死。以聞道聞。慎勿因循。速斯可矣。定曰。萱堂晚景。唯我在側。棄而出家。豈敢忍乎。母曰。噫為我防出家。令我便墮泥黎也。雖生養以三牢七鼎。豈可為孝。予其衣食於人之門。亦可守其天年。必欲孝我。莫作爾言。定沉思久之。母即起罄倒囊儲。有米七升。即日畢炊。且曰。恐汝因熟食經營而行慢也。宜在予目下。餐其一。橐其六。速行速行。定飲泣固辭曰。棄母出家。其亦人子所難忍也。況其杯漿數日之資。盡裹而行。天地其謂我何。三辭三勸之。定重違其志。進途宵征。三日達于太伯山。投湘公剃染為弟子。名曰真定。居三年。母之訃音至。定跏趺入定。七日乃起　說者曰。追傷哀毀之至。殆不能堪。故以定水滌之爾。或曰。以定觀察母之所生處也。或曰。斯乃如實理薦冥福也。既出定以後。事告于湘。湘率門徒歸於小伯山之錐洞。結草為廬。會徒三千。約九十日。講華嚴大典。門人智通隨講。撮其樞要成兩卷。名錐洞記。流

【現代漢語翻譯】現代漢語譯本且虞子（姓虞的人）認為（真定）怎麼樣呢？定（真定）喜形於色地說：『（我能）為佛事效力，是多麼幸運啊！即使沒有金屬的鍋又有什麼可擔心的呢？』於是用瓦盆當鍋，煮熟食物來供養（母親）。（真定）曾經在軍隊服役期間，聽人說義湘法師（Uisang）在太伯山（Taebaeksan）說法，利益眾生，就有了嚮往的心志。告訴他的母親說：『完成（對您的）孝道之後，我應當去投奔湘法師（Uisang），剃度出家學道。』母親說：『佛法難得遇到，人生短暫迅速，如果等到完成孝道，不就太晚了嗎？不如趁著我還沒死，讓我聽聞佛法。千萬不要猶豫拖延，趕快去吧！』定（真定）說：『母親您晚年，只有我在身邊，拋棄您而出家，我怎麼忍心呢？』母親說：『唉！你爲了我而妨礙出家，會讓我墮入地獄的。即使用豐盛的食物來供養我，又怎麼能算是孝順呢？我即使在別人家乞討衣食，也能安度晚年。如果一定要孝順我，就不要再說這樣的話了。』定（真定）沉思了很久。母親隨即起身，把所有的積蓄都倒了出來，有七升米，當天就煮完了。並且說：『恐怕你因為煮熟食物而耽誤了行程。應該在我眼前，吃掉一升，裝上六升，快走快走。』定（真定）哭著堅決推辭說：『拋棄母親而出家，這實在是人子難以忍受的。何況把您幾天的口糧都帶走，天地會怎麼看待我呢？』（母親）三次推辭，三次勸說他。定（真定）還是違背了母親的意願，連夜趕路。三天到達太伯山（Taebaeksan），投奔湘公（湘法師Uisang）剃度出家為弟子，法名叫做真定（Jinjeong）。住了三年，母親的訃告傳來。定（真定）結跏趺坐入定，七天才出定。講述的人說：『（真定）追念傷感到了極點，幾乎不能承受，所以用禪定之水來洗滌（悲傷）。』或者說：『（真定）用禪定來觀察母親所投生的地方。』或者說：『這是用真實的道理來為母親祈求冥福。』出定以後，把這件事告訴了湘公（湘法師Uisang）。湘公（Uisang）率領門徒回到小伯山（Sobaeksan）的錐洞（錐洞），搭草為廬。聚集了三千弟子，約定九十天，講解《華嚴經》大典。門人智通（智通）跟隨講解，摘取其中的要點，寫成兩卷，名叫《錐洞記》（Chuidonggi），流傳下來。

【English Translation】 English version And what does Master Yu (person named Yu) think of him? Jeong (Jinjeong) showed his joy on his face, saying, 'How fortunate I am to be able to serve in Buddhist affairs! What worry is there even without a metal pot?' So he used a clay pot as a cauldron, cooked food, and nourished (his mother). Once, while serving in the military, he heard someone say that Dharma Master Uisang (義湘法師) was preaching on Taebaeksan Mountain (太伯山), benefiting sentient beings, and he immediately developed a longing for it. He told his mother, 'After fulfilling my filial duties (to you), I shall go and join Dharma Master Uisang (義湘法師), shave my head, and study the Way.' His mother said, 'The Buddha's Dharma is difficult to encounter, and life passes quickly. If you wait until you have fulfilled your filial duties, won't it be too late? Why not take advantage of the fact that I am not yet dead and let me hear the Dharma? Be careful not to procrastinate; hasten to go!' Jeong (Jinjeong) said, 'In your old age, Mother, I am the only one by your side. How can I bear to abandon you and leave home?' His mother said, 'Alas! If you hinder your departure from home for my sake, you will cause me to fall into hell. Even if you nourish me with lavish food, how can that be considered filial piety? Even if I beg for food and clothing at other people's doors, I can still live out my natural years. If you truly wish to be filial to me, do not say such things.' Jeong (Jinjeong) pondered for a long time. His mother immediately got up and emptied her savings, which amounted to seven seom (升) of rice, which she cooked that day. She also said, 'I fear that you will delay your journey because of cooking food. You should eat one seom (升) in my presence and pack six seom (升) with you. Go quickly, go quickly!' Jeong (Jinjeong) wept and firmly declined, saying, 'To abandon my mother and leave home is something that is difficult for a son to bear. Moreover, to take all of your food for several days, what will Heaven and Earth think of me?' (His mother) declined three times and urged him three times. Jeong (Jinjeong) still went against his mother's wishes and traveled through the night. After three days, he arrived at Taebaeksan Mountain (太伯山) and joined Master Xiang (湘公, Dharma Master Uisang) as a disciple, shaving his head and taking the name Jinjeong (真定). After three years, news of his mother's death arrived. Jeong (Jinjeong) sat in full lotus posture and entered samadhi (定), emerging only after seven days. The narrator said, 'His grief and sorrow were so extreme that he could hardly bear it, so he used the water of samadhi (定水) to cleanse (his sorrow).' Or it is said, 'He used samadhi (定) to observe where his mother was reborn.' Or it is said, 'This was to recommend blessings for his mother in the afterlife with true principle.' After emerging from samadhi (定), he told Master Xiang (湘法師 Uisang) about it. Master Xiang (Uisang) led his disciples back to Chuidong (錐洞) on Sobaeksan Mountain (小伯山), where they built a thatched hut. He gathered three thousand disciples and promised to lecture on the Great Canon of the Avatamsaka Sutra (華嚴經) for ninety days. His disciple Jitong (智通) followed the lectures, extracting the key points and compiling them into two volumes, named Chuidonggi (錐洞記), which were passed down.

通於世。講畢。其母現於夢曰。我已生天矣。

大城孝二世父母　　神文代

牟梁里(一作浮雲村)之貧女慶祖有兒。頭大頂平如城。因名大城。家窘不能生育。因役傭于貨殖福安家。其家俵田數畝以備衣食之資。時有開士漸開。欲設六輪會於興輪寺。勸化至福安家。安施布五十疋。開咒愿曰。檀越好佈施。天神常護持。施一得萬倍。安樂壽命長。大城聞之。跳踉而入。謂其母曰。予聽門僧誦倡。云施一得萬倍。念我定無宿善。今茲困匱矣。今又不施。來世益艱。施我傭田於法會。以圖后報何如。母曰善乃施田于開。未幾城物故。是日夜國宰金文亮家有天唱云。牟梁里大城兒今杔汝家。家人震驚使檢牟梁里。城果亡。其日與唱同時有娠生兒。左手握不發。七日乃開。有金簡子雕大城二字。又以名之。迎其母于第中兼養之。既壯。好遊獵。一日登吐含山捕一熊。宿山下村。夢熊變為鬼。訟曰。汝何殺我。我還啖汝。城怖懅請容赦。鬼曰。能為我創佛寺乎。城誓之曰喏。既覺。汗流被蓐。自後禁原野。為熊創長壽寺于其捕地。因而情有所感。悲願增篤。乃為現生二親創佛國寺。為前世爺孃創石佛寺。請神琳表訓二聖師各住焉。茂張像設。且酬鞠養之勞。以一身孝二世父母。古亦罕聞。善施之驗可不信乎。將雕

【現代漢語翻譯】現代漢語譯本通於世。講經完畢。他的母親在夢中顯現說：『我已經昇天了。』

大城孝敬兩世父母的事蹟——神文王時代

牟梁里（一說浮雲村）的貧女慶祖有個兒子，頭大頂平像城墻一樣，因此取名叫大城（Dae-seong，人名，意為『大城』）。家裡貧困無法生育，於是到貨殖家福安（Bok-an，人名）家做傭工。福安家分給他幾畝田地作為衣食的費用。當時有位開士漸開（Jeom-gae，僧人名），想在興輪寺（Heungnyun Temple，寺廟名）設立六輪會（Yungnyunhoe，佛教法會名），勸募化緣到了福安家。福安施捨了布五十匹。漸開唸誦咒語祝願說：『檀越（Dan-wol，施主）樂善好施，天神常常護持。施捨一分得到萬倍回報，安樂長壽。』大城聽了，跳著跑進去，對他的母親說：『我聽見門前的僧人誦經倡導，說施捨一分得到萬倍回報。想到我一定沒有前世的善業，今生才如此困苦。現在又不施捨，來世會更加艱難。不如把我的傭田施捨給法會，以圖來世的福報如何？』母親說『好』，於是把田地施捨給了漸開。不久，大城去世。當天晚上，宰相金文亮（Kim Mun-ryang，人名）家有天上的聲音說：『牟梁里的大城兒現在投胎到你家。』家人震驚，派人到牟梁里檢視，大城果然死了。他死的那天，與天唱同時，金家有婦人懷孕生子，左手緊握不張開。七天後才張開，裡面有金簡子（Geum Janja，金片）雕刻著『大城』二字。於是又用這個名字給他命名。把他的母親接到家中一併贍養。長大后，喜歡遊獵。一天，登上吐含山（Toham Mountain，山名）捕到一隻熊，在山下村莊過夜。夢見熊變成鬼，控訴說：『你為什麼要殺我？我要吃了你。』大城害怕，請求寬恕。鬼說：『能為我建造佛寺嗎？』大城發誓說『是』。醒來后，汗流浹背。自此以後不再去原野打獵，在他的捕熊之地為熊建造了長壽寺（Jangsu Temple，寺廟名）。因此而情感有所感悟，悲憫的願望更加真切。於是為現世的父母建造了佛國寺（Bulguk Temple，寺廟名），為前世的父母建造了石佛寺（Seokbul Temple，寺廟名）。請神琳（Sin-rim，僧人名）和表訓（Pyo-hun，僧人名）兩位聖師分別住在寺中。陳設茂盛的佛像，並且報答養育的恩情。以一身孝敬兩世父母，自古以來也罕見。行善施捨的驗證難道不值得相信嗎？將要雕刻……』

【English Translation】 English version He was understood by the world. After the lecture, his mother appeared in a dream, saying, 'I have already ascended to heaven.'

The Filial Piety of Dae-seong to Two Generations of Parents - The Era of King Sinmun

In Muryang Village (also known as Floating Cloud Village), there was a poor woman named Gyeong-jo (Gyeong-jo, personal name) who had a son. His head was large and his crown was flat like a city wall, so he was named Dae-seong (Dae-seong, personal name, meaning 'Great Fortress'). His family was too poor to support him, so he worked as a servant for the wealthy Bok-an (Bok-an, personal name). Bok-an gave him several acres of land to provide for his food and clothing. At that time, there was a learned monk named Jeom-gae (Jeom-gae, monk's name) who wanted to establish a Six-Wheeled Assembly (Yungnyunhoe, Buddhist assembly name) at Heungnyun Temple (Heungnyun Temple, temple name). He went to Bok-an's house to solicit donations. Bok-an donated fifty rolls of cloth. Jeom-gae chanted a blessing, saying, 'The donor (Dan-wol, patron) is generous and kind, may the heavenly gods always protect you. May one act of charity be rewarded a thousandfold, and may you have peace, happiness, and a long life.' Dae-seong heard this and jumped up and ran in, saying to his mother, 'I heard the monk in front of the gate chanting that one act of charity is rewarded a thousandfold. I think I must have no good karma from my previous life, which is why I am so poor in this life. If we don't give now, it will be even harder in the next life. How about we donate my hired land to the Dharma assembly to seek blessings in the next life?' His mother said 'Good,' and donated the land to Jeom-gae. Not long after, Dae-seong died. That night, in the house of the Prime Minister Kim Mun-ryang (Kim Mun-ryang, personal name), a heavenly voice said, 'The child Dae-seong of Muryang Village is now being reborn into your family.' The family was shocked and sent someone to check Muryang Village. Dae-seong had indeed died. On the same day as the heavenly voice, Kim's wife became pregnant and gave birth to a son. His left hand was clenched shut. It opened after seven days, and inside was a gold tablet (Geum Janja, gold plate) engraved with the characters 'Dae-seong'. So they named him Dae-seong again. They brought his mother to their house and took care of her as well. When he grew up, he enjoyed hunting. One day, he climbed Toham Mountain (Toham Mountain, mountain name) and caught a bear, and spent the night in a village at the foot of the mountain. He dreamed that the bear turned into a ghost and complained, 'Why did you kill me? I will eat you.' Dae-seong was afraid and begged for forgiveness. The ghost said, 'Can you build a Buddhist temple for me?' Dae-seong vowed 'Yes.' When he woke up, he was covered in sweat. From then on, he stopped hunting in the fields and built Jangsu Temple (Jangsu Temple, temple name) for the bear in the place where he had caught it. Because of this, his emotions were touched, and his vows of compassion became more sincere. So he built Bulguk Temple (Bulguk Temple, temple name) for his present parents and Seokbul Temple (Seokbul Temple, temple name) for his parents from his previous life. He invited the two holy teachers, Sin-rim (Sin-rim, monk's name) and Pyo-hun (Pyo-hun, monk's name), to live in the temples respectively. He lavishly furnished the temples with statues and repaid the kindness of raising him. To be filial to two generations of parents in one lifetime is rare even in ancient times. Shouldn't we believe in the verification of good deeds and charity? About to carve...'

石佛也。欲煉一大石為龕蓋。石忽三裂。憤恚而假𥧌。夜中天神來降。畢造而還城方𣏞起。走跋南嶺。爇香木以供天神。故名其地為香嶺。其佛國寺雲梯石塔雕鏤石木之功。東都諸剎未有加也。古鄉傳所載如上。而寺中有記云。景德王代。大相大城以天寶十年辛卯始創佛國寺。歷惠恭世。以大曆九年甲寅十二月二日大城卒。國家乃畢成之。初請瑜伽大德降魔住此寺。繼之至於今。與古傳不同。未詳孰是。贊曰。

牟梁春后施三畝　　香嶺秋來獲萬金　萱室百年貧富貴　　槐庭一夢去來今

向得舍知割股供親　　景德王代

熊川州有向得舍知者。年兇。其父幾於餓死。向得割股以給養。州人具事奏聞。景德王賞賜租五百碩。

孫順埋兒　　興德王代

孫順者(古今作孫舜)牟梁里人。父鶴山。父沒。與妻同。但傅人家得米穀養老孃。娘名運烏。順有小兒。每奪娘食。順難之。謂其妻曰。兒可得。母難再求。而奪其食。母饑何甚。且埋此兒以圖母腹之盈。乃負兒歸醉山(山在牟梁西北)北郊。堀地忽得石鐘甚奇。夫婦驚怪。乍懸林木上。試擊之。舂容可愛。妻曰。得異物殆兒之福。不可埋也。夫亦以為然。乃負兒與鐘而還家。懸鐘于梁扣之。聲聞于闕。興德王聞之。謂左右曰。西郊有異鐘

【現代漢語翻譯】現代漢語譯本：這是石佛的記載。有人想用一大塊石頭做成佛龕的蓋子，石頭突然裂成三塊。他非常憤怒，於是開始做法。夜裡，天神降臨，幫助他完成了佛龕的建造，然後回到了天上。這時，在城郭的角落裡，他開始在南嶺行走，焚燒香木來供奉天神，因此這個地方被稱為香嶺。佛國寺的雲梯石塔，其雕刻石木的工藝，東都的各個寺廟沒有能超過它的。古老的鄉野傳說中記載的就是上面這些。但是寺廟裡有一篇碑文記載說，景德王時代，大相大城在天寶十年辛卯年開始建立佛國寺。經歷了惠恭王時代，在大曆九年甲寅年十二月二日，大城去世。國家於是完成了佛國寺的建造。最初，他們請瑜伽大德降魔住持這座寺廟，一直延續到今天。這與古老的傳說不同，不知道哪個是正確的。贊詩說：『牟梁在春天之後佈施了三畝田地，香嶺在秋天到來時獲得了萬金。在簡陋的房屋裡，百年間經歷了貧窮和富貴，在槐樹庭院中，一場夢境經歷了過去、現在和未來。』向得舍知割股供養母親的故事發生在景德王時代：熊川州有一個叫向得舍知的人。那年發生了饑荒，他的父親幾乎要餓死了。向得割下自己的大腿肉來供養父親。州里的人把這件事上報給了朝廷。景德王賞賜給他五百碩的租米。孫順埋兒的故事發生在興德王時代：孫順（古今記載都寫作孫舜）是牟梁里人。他的父親叫鶴山。父親去世后，他和妻子一起靠給別人做工來獲得米糧贍養母親，母親的名字叫運烏。孫順有一個小兒子，經常搶母親的食物。孫順對此感到很為難，就對他的妻子說：『兒子可以再生，母親卻很難再求。兒子搶母親的食物，母親該有多麼飢餓啊！不如我們把這個兒子埋掉，來保證母親能夠吃飽。』於是他揹著兒子來到醉山（山在牟梁西北方）的北郊。挖地的時候，忽然挖到一口石鐘，非常奇特。夫婦倆感到非常驚訝，就把石鐘懸掛在樹上，試著敲擊它，聲音清脆悅耳。他的妻子說：『得到這樣奇異的東西，大概是兒子的福氣。不能埋掉他啊。』丈夫也覺得是這樣。於是他們揹著兒子和石鐘回到了家。把石鐘懸掛在房樑上敲擊它，聲音傳到了王宮。興德王聽到鐘聲，對左右的人說：『西郊有奇異的鐘聲。』

【English Translation】 English version: This is a record of the Stone Buddha. Someone wanted to make a cover for a Buddhist shrine out of a large stone, but the stone suddenly split into three pieces. He was very angry, so he began to perform rituals. In the middle of the night, the heavenly gods descended and helped him complete the construction of the shrine, and then returned to heaven. At this time, in the corner of the city, he began to walk in Namryeong (South Ridge), burning incense wood to worship the heavenly gods, so this place was called Hyangnyeong (Fragrant Ridge). The Cloud Ladder Stone Pagoda of Bulguksa Temple (Temple of the Buddha Land), with its carving of stone and wood, no temple in Dongdo (Eastern Capital) can surpass it. The old rural legends record the above. However, there is an inscription in the temple that says that during the reign of King Gyeongdeok (King of Light and Virtue), Daesang Daecheong (Great Minister Great City) began to create Bulguksa Temple in the year Sinmyo (辛卯 year) of Tianbao (天寶) 10. After experiencing the era of King Hyegong (King of Grace and Respect), on December 2nd of the year Gapin (甲寅 year) of Dali (大歷) 9, Daecheong passed away. The country then completed the construction of Bulguksa Temple. Initially, they invited the Yoga Master Gangma (Subduing Demons) to reside in this temple, and it has continued to this day. This is different from the old legends, and it is not known which is correct. The eulogy says: 'In Muryang (牟梁) after spring, three mu (畝) of land were donated, and Hyangnyeong (香嶺) received ten thousand gold in autumn. In a humble house, poverty and wealth were experienced for a hundred years, and in the pagoda tree courtyard, a dream experienced the past, present, and future.' The story of Hyangdeok Seolchi (向得舍知) cutting his thigh to support his mother happened during the reign of King Gyeongdeok (景德王): There was a man named Hyangdeok Seolchi (向得舍知) in Heungcheon-ju (熊川州). That year there was a famine, and his father was about to starve to death. Hyangdeok cut off his own thigh meat to support his father. The people in the state reported this matter to the court. King Gyeongdeok (景德王) rewarded him with five hundred seok (碩) of rent rice. The story of Son Sun (孫順) burying his son happened during the reign of King Heungdeok (興德王): Son Sun (孫順) (written as Son Soon (孫舜) in ancient and modern records) was a person from Muryang-ri (牟梁里). His father was named Heuksan (鶴山). After his father passed away, he and his wife worked for others to obtain rice to support his mother, whose name was Un-o (運烏). Son Sun (孫順) had a young son who often snatched food from his mother. Son Sun (孫順) felt very embarrassed about this, so he said to his wife: 'A son can be born again, but a mother is difficult to find again. If the son snatches food from the mother, how hungry the mother must be! Why don't we bury this son to ensure that the mother can eat her fill?' So he carried his son to the northern suburbs of Chwisan (醉山) (the mountain is northwest of Muryang (牟梁)). While digging the ground, he suddenly dug up a stone bell, which was very peculiar. The couple was very surprised, so they hung the stone bell on a tree and tried to strike it, and the sound was crisp and pleasant. His wife said: 'Getting such a strange thing is probably the blessing of the son. We can't bury him.' The husband also thought so. So they carried the son and the stone bell back home. They hung the stone bell on the beam and struck it, and the sound reached the palace. King Heungdeok (興德王) heard the bell and said to the people around him: 'There is a strange bell sound in the western suburbs.'

聲。清遠不類。速檢之。王人來檢其家。具事奏王。王曰。昔郭巨瘞子。天賜金釜。今孫順埋兒。地涌石鐘前孝后孝。覆載同鑒。乃賜屋一區。歲給粳五十碩。以尚純孝焉。順舍舊居為寺。號弘孝寺。安置石鐘真聖王代。百濟橫賊入其里。鐘亡寺存。其得鐘之地名完乎坪。今訛云枝良坪。

貧女養母

孝宗郎游南山鮑石亭(或云三花述)門客星馳。有二客獨后。郎問其故。曰芬皇寺之東里有女。年二十左右手抱盲母相號而哭。問同里曰。此女家貧。乞啜而反哺有年矣。適歲荒。倚門難以藉手。贖賃他家。得谷三十石。寄置大家服役。日暮橐米而來家。炊餉伴宿。晨則歸役大家。如是者數日矣。母曰。昔日之糠秕。心和且平。近日之香粳。膈肝若刺。而心未安。何哉。女言其實。母痛哭。女嘆已之但能口腹之養。而失於色難也。故相持而泣。見此而遲留爾。郎聞之潛然。送谷一百斛。郎之二親亦送衣褲一襲。郎之千徒斂租一千石遺之。事達宸聰。時真聖王賜谷五百石。並宅一廛。遣卒徒衛其家。以儆劫掠。旌其坊為孝養之里。后拾其家為寺。名兩尊寺。

吾東方三國。本史遺事兩本。他無所刊。而只在本府。歲久刓缺。一行可解僅四五字。余惟士生斯世。歷觀諸史。其于天下治亂興亡。與諸異跡。尚

【現代漢語翻譯】現代漢語譯本：鐘聲。清亮悠遠不同尋常。快去檢視。國王派來的人檢查了他的家。詳細地向國王稟報了情況。國王說：『過去郭巨埋葬兒子，上天賜予金釜。如今孫順埋葬兒子，地下涌出石鐘。前後的孝行，天地共同鑑察。』於是賜予房屋一處，每年供給粳米五十石，來表彰純孝的行為。孫順將舊居捨棄改為寺廟，名為弘孝寺，安置石鐘。真聖女王時代，百濟的強盜入侵他的村裡，鐘丟失了，寺廟卻儲存了下來。得到鐘的地方名為完乎坪，現在訛傳為枝良坪。貧女養母孝宗郎在南山鮑石亭（或說是三花述）遊玩，門客們像流星一樣迅速。有兩位客人獨自落在後面。孝宗郎問他們緣故。他們說：『芬皇寺的東邊村裡有個女子，年齡二十歲左右，手裡抱著盲眼的母親相對哭泣。』問同村的人，同村的人說：『這個女子家境貧寒，靠乞討來供養母親已經很多年了。恰逢年成荒歉，靠上門乞討難以借到糧食，就將自己典當到別人家，得到穀子三十石，寄存在大戶人家裡服勞役。每天傍晚用口袋裝米回家，煮飯給母親吃，陪伴她睡覺。早晨就回去大戶人家服役。像這樣已經好幾天了。』母親說：『以前吃的糠秕，心裡平和安定。近日吃的香粳米，卻像針刺一樣難受，心裡不安。這是為什麼呢？』女兒說了實情。母親痛哭。女兒嘆息自己只能在口腹上供養母親，卻忽略了和顏悅色。所以母女倆抱在一起哭泣。我們看到這種情況所以遲留了。』孝宗郎聽了，默默地送給女子穀子一百斛。孝宗郎的父母也送去衣褲一套。孝宗郎的眾多門徒湊集租米一千石送給女子。這件事傳到了國王那裡。當時的真聖女王賜給穀子五百石，以及住宅一處，派遣士兵護衛她的家，用來警戒搶劫。表彰她所在的村子為孝養之里。後來將她的家改建為寺廟，名為兩尊寺。吾東方三國，本史遺事兩本，其他地方沒有刊印，而只在本府儲存。時間久了殘缺不全，一行能辨認的只有四五個字。我只希望生存在這個時代，遍覽各種史書，瞭解天下的治亂興亡，以及各種奇異的跡象。

【English Translation】 English version: The sound of the bell. Clear and distant, unlike any other. Go and check it quickly. The king's men came to inspect his house. They reported the situation to the king in detail. The king said, 'In the past, when Guo Ju buried his son, Heaven bestowed a golden cauldron. Now, when Sun Shun buried his son, a stone bell emerged from the ground. The filial piety of the former and the latter is witnessed by Heaven and Earth together.' So he bestowed a house and provided fifty seok (石, unit of volume) of polished rice annually to commend his pure filial piety. Sun Shun abandoned his old residence and converted it into a temple, named Honghyo Temple (弘孝寺), to enshrine the stone bell. During the reign of Queen Jinseong (真聖王), bandits from Baekje (百濟) invaded his village. The bell was lost, but the temple remained. The place where the bell was found is called Wanhu Pyeong (完乎坪), now corrupted to Jiryang Pyeong (枝良坪). A Poor Woman Nourishing Her Mother Hyojongrang (孝宗郎) was playing at Boseokjeong (鮑石亭) in Namsan (南山) (or it is said to be Samhwashul (三花述)), and his followers were as swift as shooting stars. Two guests alone lagged behind. Hyojongrang asked them the reason. They said, 'In the village east of Bunhwang Temple (芬皇寺), there is a woman, about twenty years old, holding her blind mother in her arms, crying to each other.' They asked the villagers, who said, 'This woman's family is poor, and she has been begging to feed her mother for many years. It happened to be a year of famine, and it was difficult to borrow grain by begging from door to door, so she pawned herself to another family, obtaining thirty seok (石, unit of volume) of grain, which she deposited with a wealthy family to work as a servant. Every evening, she would bring rice home in a bag, cook for her mother, and accompany her to sleep. In the morning, she would return to the wealthy family to work. She has been doing this for several days now.' The mother said, 'In the past, when I ate bran and chaff, my heart was peaceful and calm. But recently, when I eat fragrant polished rice, it feels like a thorn in my liver, and my heart is uneasy. Why is this?' The daughter told her the truth. The mother wept bitterly. The daughter sighed that she could only provide for her mother's physical needs but had neglected to be gentle and kind. So the mother and daughter held each other and wept. We lingered because we saw this situation.' Hyojongrang, hearing this, silently sent the woman one hundred 斛 (斛, unit of volume) of grain. Hyojongrang's parents also sent a set of clothes and trousers. Hyojongrang's many followers collected one thousand seok (石, unit of volume) of rent rice and gave it to the woman. The matter reached the king's ears. Queen Jinseong (真聖王) at the time bestowed five hundred seok (石, unit of volume) of grain, as well as a house, and sent soldiers to guard her home to protect against robbery. She honored her village as the Village of Filial Piety. Later, her house was converted into a temple, named Yangjon Temple (兩尊寺). In our Three Kingdoms of the East, only the Bon History (本史) and Forgotten Stories (遺事) exist, and they are not published elsewhere, but only preserved in this government office. Over time, they have become worn and incomplete, with only four or five characters per line that can be deciphered. I only hope that living in this era, I can read various historical books and understand the rise and fall of the world, as well as various strange signs.

欲博識。況居是邦。不知其國事。可乎。因欲改刊。廣求完本。閱數載不得焉其曾罕行於世。人未易得見。可知若今不改。則將為失傳東方往事。後學竟莫聞知。可嘆也已。幸吾斯文星州牧使權公(輳)聞余之求。求得完本送余。余喜受。具告監司安相國。(塘)都事樸候。(佺)僉曰善。於是分刊列邑。令還藏於本府。噫。物久則必有廢廢則必有興。興而廢。廢而興。是理之常。知理之常而有時興。以永其傳。亦有望於後來之惠學者云。

皇明正德壬申季冬。府尹推誠定難功臣嘉善大夫慶州鎮兵馬節制使全平君李繼福謹跋。

生員　李　山　甫

校正生員　崔　起　潼

中訓大夫行慶州府判官慶州鎮

兵馬節制都尉　　　　李　琉

奉直郎守慶尚道都事　樸　佺

推誠定難功臣嘉靖大夫慶尚道觀察使兼兵馬水軍節度使安溏

【現代漢語翻譯】現代漢語譯本：想要廣博地學習知識，更何況居住在這個國家，卻不瞭解這個國家的歷史，可以嗎？因此想要重新刊印，廣泛尋求完整的版本，但花費數年也沒有找到，想必是因為它很少在世上流傳，人們不容易見到。可以預見如果現在不重新刊印，那麼它將面臨失傳的境地，後來的學習者最終將無從知曉，真是令人嘆息啊。幸運的是，我（指作者）的斯文得到了星州牧使權公(輳)的聽聞，他找到了完整的版本送給我。我高興地接受了，並詳細地告訴了監司安相國(塘)和都事樸候(佺)，他們都說好。於是分發刊印到各個邑，讓他們送還收藏於本府。唉，事物經歷長久的時間就必然會有衰敗，衰敗之後就必然會有興盛，興盛之後又衰敗，衰敗之後又興盛，這是事物發展的常理。瞭解事物發展的常理，並且在適當的時候使其興盛，以使其永遠流傳，也希望後來的學者能夠從中受益。

皇明正德壬申年季冬，府尹推誠定難功臣嘉善大夫慶州鎮兵馬節制使全平君李繼福恭敬地題跋。

生員李山甫

校正生員崔起潼

中訓大夫行慶州府判官慶州鎮兵馬節制都尉李琉

奉直郎守慶尚道都事樸佺

推誠定難功臣嘉靖大夫慶尚道觀察使兼兵馬水軍節度使安溏

【English Translation】 English version: Desiring to acquire extensive knowledge, especially residing in this country, how can one not understand its history? Therefore, I wished to revise and publish it, widely seeking a complete version, but after spending several years, I could not find one, presumably because it rarely circulates in the world, and people do not easily see it. It is foreseeable that if it is not revised and published now, then it will face the situation of being lost, and later scholars will ultimately have no way of knowing it, which is truly lamentable. Fortunately, my (referring to the author) literary efforts were heard by the Magistrate of Seongju, Lord Kwon (輳), who found a complete version and sent it to me. I gladly accepted it and told the Inspector An Sang-guk (塘) and the Vice Magistrate Park Hu (佺) in detail, and they all said it was good. So, it was distributed and printed in various towns, and they were asked to return it to the main government office for collection. Alas, things inevitably decline after a long time, and after decline, there will inevitably be prosperity; after prosperity, there will be decline again, and after decline, there will be prosperity again. This is the constant principle of the development of things. Understanding the constant principle of the development of things and making them prosper at the appropriate time, so that they can be passed on forever, also hopes that later scholars can benefit from it.

In the late winter of the Ren Shen year of the Zhengde period of the Imperial Ming Dynasty, Yi Gye-bok, the Prefectural Governor, Meritorious Subject of Promoting Sincerity and Stabilizing Difficulties, Grand Master of Benevolent Virtue, Military Commissioner of Gyeongju Garrison, and Lord of Jeonpyeong, respectfully wrote the postscript.

Student Yi San-bo

Proofreading Student Choe Gi-dong

Middle Training Grand Master, Acting Judge of Gyeongju Prefecture, Gyeongju Garrison Military Commissioner Yi Ryu

Bongjik Official, Keeper of Gyeongsang Province Affairs Park Jeon

Meritorious Subject of Promoting Sincerity and Stabilizing Difficulties, Grand Master of Gajing, Governor of Gyeongsang Province, concurrently Military and Naval Commander-in-Chief An Tang