T50n2065_海東高僧傳
大正藏第 50 冊 No. 2065 海東高僧傳
No. 2065
海東高僧傳卷第一
京北五冠山靈通寺住持教學賜紫沙門(臣)覺訓奉 宣撰
流通一之一
論曰夫佛陀之為教也。性相常住。悲願洪深。窮三際。遍十方。雨露以潤之。雷霆以鼓之。不行而至。不疾而速。五目不能睹其容。四辯莫能談其狀。其體也無去無來。其用也有生有滅。故我釋迦如來。從兜率天。乘栴檀樓閣。入摩耶胎。以周昭王甲寅四月初八日。遂開右脅。生於凈飯王宮。其夜五色光氣入貫大微。通於西方。昭王問太史蘇由。曰。有大聖人。生於西方。問利害。曰。此時無他。一千年后。聲教被此土焉。始處宮中。亦同世俗。粵四十二年甲申四月八日。佛年三十。逾城出家。遂坐樹成道。轉法利生。如優曇花時一現耳。初說華嚴。次說小乘。或般若．深密。或法華．涅槃。隨機普被。任器方圓。其猶一風而萬竅齊號。孤月而千江皆現。四十九年度脫群品。列子所謂西方有聖人者是也。是時文殊與目連為化人亦𫐨子震旦。佛年七十九。以穆王壬申二月十五日入滅于瓊林。白虹十二道。連夜不滅。王問太史扈多。曰。西方大聖人方滅度耳。於是阿難等結集金言。具載貝牒。經律論戒定慧。爰方啟行
【現代漢語翻譯】 現代漢語譯本 《海東高僧傳》卷第一
京北五冠山靈通寺住持教學賜紫沙門（臣）覺訓 奉 宣撰
流通一之一
論曰：佛陀（Buddha）的教義，其自性與現象是永恒不變的，其慈悲與願力是浩瀚深遠的。它窮盡過去、現在、未來三世，遍佈東、南、西、北、上、下等十方。像雨露一樣滋潤萬物，像雷霆一樣震撼人心。它不須行走就能到達，不須快速就能應驗。人的肉眼無法看清它的真容，再巧的辯才也無法描述它的狀態。它的本體無所謂來，無所謂去；它的作用卻有產生，有消滅。所以我們的釋迦如來（Śākyamuni Tathāgata），從兜率天（Tuṣita Heaven）乘坐栴檀（Sandalwood）樓閣，進入摩耶（Māyā）夫人的胎中，在周昭王甲寅年四月初八日，從右脅出生于凈飯王（Śuddhodana）的王宮。那天晚上，五色的光芒貫穿大微星，直通西方。昭王問太史蘇由，說：『有大聖人出生在西方，這事是好是壞？』蘇由回答說：『此時沒有其他影響，一千年后，他的聲教將會傳到這片土地。』 佛陀最初在宮中，也和世俗之人一樣。到了四十二歲那年，甲申年四月初八日，佛陀三十歲，逾越城墻出家，最終在菩提樹下悟道，轉動法輪，利益眾生，就像優曇花（udumbara）一樣難得一現。最初宣說《華嚴經》（Avataṃsaka Sūtra），接著宣說小乘教法，或者宣說《般若經》（Prajñāpāramitā Sūtra）、《深密經》（Saṃdhinirmocana Sūtra），或者宣說《法華經》（Lotus Sūtra）、《涅槃經》（Nirvana Sūtra），根據不同的根器普遍施教，適應不同的器皿。這就好比同一陣風吹過，萬千孔竅發出不同的聲音；同一輪明月照耀，千條江河都顯現出月影。四十九年間度化無數眾生。列子所說的西方有聖人，就是指的佛陀。當時，文殊（Mañjuśrī）菩薩與目連（Maudgalyāyana）尊者作為化身，也降生於震旦（古代中國的稱謂）。佛陀七十九歲時，在穆王壬申年二月十五日于拘尸那迦羅（Kuśināgara）的娑羅雙樹（Śāla Trees）下入滅。當時有十二道白虹，連夜不滅。穆王問太史扈多，說：『西方的聖人圓寂了嗎？』於是阿難（Ānanda）等尊者結集佛陀的金玉之言，詳細記載在貝葉上，包括經、律、論、戒、定、慧等教法，從此開始傳播。
【English Translation】 English version The Sea East High Monk Biography Volume 1
By Imperial Order, Compiled by Śrāmaṇa Juéxùn, Teaching and Bestowing Purple Robes, Resident of Lingtong Temple on Mount Wuguan, North of the Capital
Circulation 1 of 1
Discussion: The teachings of Buddha (Buddha), their nature and characteristics are constant and abiding, and their compassion and vows are vast and profound. They exhaust the three periods of time (past, present, and future) and pervade the ten directions (east, south, west, north, up, down, and the four intermediate directions). They are like rain and dew that moisten all things, and like thunder that stirs the heart. They arrive without traveling, and they are swift without haste. The five eyes (of a Buddha) cannot fully see their form, and the four kinds of eloquence cannot fully describe their state. Their essence is without coming or going, but their function has arising and ceasing. Therefore, our Śākyamuni Tathāgata, from the Tuṣita Heaven, riding a sandalwood pavilion, entered the womb of Māyā. On the eighth day of the fourth month of the year Jiǎyín during the reign of King Zhāo of the Zhou dynasty, he was born from her right side in the palace of King Śuddhodana. That night, five-colored auspicious light penetrated the Great Subtle Star and reached the West. King Zhāo asked the Grand Historian Sū Yóu, saying, 'A great sage has been born in the West. Is this auspicious or inauspicious?' Sū Yóu replied, 'At this time, there is no other impact, but a thousand years later, his teachings will spread to this land.' Initially, in the palace, the Buddha was like ordinary people. In the forty-second year, on the eighth day of the fourth month of the year Jiǎshēn, when the Buddha was thirty years old, he left the city and renounced the world. Eventually, he attained enlightenment under the Bodhi tree, turned the wheel of Dharma, and benefited sentient beings, as rare as the blossoming of the udumbara flower. First, he expounded the Avataṃsaka Sūtra, then the teachings of the Small Vehicle (Hīnayāna). Sometimes he taught the Prajñāpāramitā Sūtra, the Saṃdhinirmocana Sūtra, or the Lotus Sūtra and the Nirvana Sūtra, universally bestowing teachings according to the capacity of each individual, adapting to different vessels. It is like one wind blowing through myriad apertures, each producing a different sound; or like one solitary moon reflected in a thousand rivers, each reflecting the moon. For forty-nine years, he delivered countless beings. The sage in the West mentioned by Liezi refers to the Buddha. At that time, Mañjuśrī Bodhisattva and Maudgalyāyana also descended to China as manifestations. When the Buddha was seventy-nine years old, on the fifteenth day of the second month of the year Rénshēn during the reign of King Mù, he entered Nirvana under the Śāla Trees in Kuśināgara. Twelve white rainbows appeared and did not disappear throughout the night. King Mù asked the Grand Historian Hù Duō, saying, 'Has the great sage of the West passed away?' Thereupon, Ānanda and others compiled the golden words of the Buddha, recording them in detail on palm leaves, including the Sūtras, Vinaya, Abhidharma, precepts, meditation, and wisdom. From there, they began to propagate the teachings.
。然雜華恒常之說。隱入于虬宮。邪宗蚢肆。異部蛙鳴。既而馬鳴屹起挺生。及陳那護法唱之和之。推邪現正。演義申宗。廣大悉備乎西域。將有待而東驅矣。自佛滅一百十六年。東天竺國阿育王收佛舍利。役使鬼兵。散起八萬四千寶塔。遍閻浮提。時當週敬王二十六年丁未也。塔興周世。經二十二王。至秦始皇三十四年。焚燒典籍。育王寶塔由是隱亡。當是時。沙門利方。十八賢者。賚持佛經。來化咸陽。秦始皇不從而囚之。夜有金剛丈人。破獄出之而去。蓋機緣未熟故也及後漢永平十二年。摩騰．竺法蘭．來儀漢庭。慈雲佈於九州。法雨灑於四海。然按霍去病傳云。得休屠王祭天金人。則像設似先入于沙漠矣。又前漢哀帝時。秦景使月氏國。來傳浮屠經教。乃知前漢已行。六十三年而後明帝方感金人夢耳。若我海東。則高句麗解味留王時。順道至平壤城。繼有摩罹難陀。從晉來千百濟國。則枕流王代也。後於新羅第二十三法興王踐祚．梁大通元年丁未三月十一日。阿道來止一善縣。因信士毛禮隱焉。屬有吳使者。香道指其焚點之儀。由是延致王宮。然其教未闡。舍人厭髑。赤心面內勇決國人之疑。噫微夫子吾當從何教也。自爾圓光慈藏之徒。西入傳法。上下信敬。內外奉行。先呼而後應。日益而月增。遂使於三韓
【現代漢語翻譯】 現代漢語譯本 然而，關於《雜華經》恒常存在的說法，已經隱沒在龍宮之中。邪惡的宗派肆意橫行，其他宗派的言論也嘈雜紛亂。不久之後，馬鳴（Aśvaghoṣa）挺身而出，陳那（Dignāga）和護法（Dharmapāla）唱和響應，撥亂反正，闡述宗義。他們的教義在西域得到廣泛而全面的發展，即將向東方傳播。 自從佛陀涅槃一百一十六年後，東天竺國的阿育王（Aśoka）收集佛陀的舍利，役使鬼兵，建造了八萬四千座寶塔，遍佈閻浮提（Jambudvīpa，指我們所居住的這個世界）。當時是周敬王二十六年丁未年。寶塔在周朝興建，經歷了二十二位君王，直到秦始皇三十四年，焚燒典籍，阿育王的寶塔也因此隱沒消失。 當時，沙門利方（Lífāng）和十八位賢者，帶著佛經來到咸陽傳教。秦始皇不聽從，將他們囚禁起來。夜裡有金剛丈人（Vajra-yakṣa）打破監獄，救他們離開。這是因為時機尚未成熟。到了後漢永平十二年，摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）來到漢朝廷，慈雲普佈於九州，法雨灑遍四海。 然而，根據霍去病傳記載，他得到了休屠王祭天的金人，那麼佛像的設定似乎早就傳入了沙漠地區。另外，在前漢哀帝時，秦景出使月氏國，帶回了浮屠（Buddha）的經教。由此可知，前漢時期佛教已經開始傳播，經過六十三年後，明帝才感應到金人的夢境。 至於我們海東（指朝鮮半島），在高句麗解味留王時期，順道（Sundal）到達平壤城。之後有摩罹難陀（Mārananda），從晉朝來到百濟國，那是枕流王時代。後來在新羅第二十三代法興王（Beopheung of Silla）即位，梁大通元年丁未三月十一日，阿道（Ado）來到一善縣，隱居在信徒毛禮（Morye）家中。當時有吳國的使者，看到香道（Hyangdo）焚香禮拜的儀式，於是將此事稟告王宮。然而，佛教的教義尚未得到闡明。舍人厭髑（Yeomchuk）以赤誠之心面對國內勇決之人的疑慮。唉，如果沒有夫子，我應該信奉什麼教呢？從那以後，圓光（Wongwang），慈藏（Jajang）等人西行求法，上下信奉，內外奉行，先呼后應，日益月增，最終使得佛教在三韓（Samhan，朝鮮半島古代三個政權的總稱）地區興盛起來。
【English Translation】 English version However, the doctrine of the constant existence of the Avataṃsaka Sūtra has been hidden in the dragon palace. Evil sects run rampant, and the voices of other sects are noisy and chaotic. Soon after, Aśvaghoṣa (馬鳴) arose, and Dignāga (陳那) and Dharmapāla (護法) responded in chorus, correcting the wrong and revealing the right, and expounding the tenets of the sect. Their teachings were widely and comprehensively developed in the Western Regions and are about to spread eastward. One hundred and sixteen years after the Buddha's nirvana, King Aśoka (阿育王) of Eastern India collected the Buddha's relics, employed ghost soldiers, and built eighty-four thousand pagodas, spreading them all over Jambudvīpa (閻浮提, referring to the world we live in). At that time, it was the year dingwei (丁未) of the twenty-sixth year of King Jing of the Zhou Dynasty. The pagodas were built during the Zhou Dynasty, and after twenty-two kings, in the thirty-fourth year of Emperor Qin Shi Huang, the books were burned, and Aśoka's pagodas disappeared as a result. At that time, the śrāmaṇa Lífāng (利方) and eighteen sages came to Xianyang with Buddhist scriptures to preach. Emperor Qin Shi Huang did not listen and imprisoned them. At night, a Vajra-yakṣa (金剛丈人) broke the prison and rescued them. This was because the time was not yet ripe. In the twelfth year of the Yongping era of the Later Han Dynasty, Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭) came to the Han court, and the clouds of compassion spread throughout the nine provinces, and the rain of Dharma sprinkled all over the four seas. However, according to the biography of Huo Qubing, he obtained a golden statue used by the Xiongnu king to worship heaven, so the setting of Buddhist statues seems to have entered the desert area earlier. In addition, during the reign of Emperor Ai of the Former Han Dynasty, Qin Jing was sent to the Yuezhi Kingdom and brought back the teachings of the Buddha (浮屠). From this, it can be known that Buddhism had already begun to spread during the Former Han Dynasty, and it was only sixty-three years later that Emperor Ming felt the dream of the golden man. As for our Haedong (海東, referring to the Korean Peninsula), during the reign of King Sosurim of Goguryeo, Sundal (順道) arrived in Pyongyang. Later, Mārananda (摩罹難陀) came from the Jin Dynasty to the Baekje Kingdom, which was during the reign of King Chimnyu. Later, when King Beopheung of Silla (新羅第二十三代法興王) ascended the throne, on the eleventh day of the third month of the year dingwei (丁未) of the first year of the Datong era of the Liang Dynasty, Ado (阿道) came to Ilseon County and lived in the home of the believer Morye (毛禮). At that time, an envoy from the Wu Kingdom saw the incense burning ceremony of Hyangdo (香道) and reported it to the royal palace. However, the teachings of Buddhism had not yet been clarified. Yeomchuk (厭髑) faced the doubts of the resolute people in the country with a sincere heart. Alas, if there were no master, what religion should I believe in? From then on, Wongwang (圓光), Jajang (慈藏), and others went west to seek the Dharma, and people believed and practiced it both internally and externally, responding to each other, increasing day by day and month by month, and eventually making Buddhism flourish in the Samhan (三韓, the collective name for the three ancient kingdoms of the Korean Peninsula) region.
及我聖祖葦舊鼎尤尊佛教。凡制度多用佛教。守文繼體之君。傳而不失。惟大祖四代孫大覺國師。于宣王三年乙丑四月。航海求法。東至於洋。導其百派大小始終頓圓之五教。各得其所。復歸于正。然源乎周．派乎漢。汪洋于晉魏。汗漫于隋唐。波之於宋。而淵沄于海東也。都算．佛入滅至今乙亥。二千一百六十四年。滅后第一千一十四年。入後漢至今一千一百五十一年。自順道入句高麗至今八百四十四年矣。且道不自弘。弘之由人。故著流通篇以示於後。按古梁唐宋三高僧傳皆有譯經。以我本朝無翻譯之事故。不存此科也。順道亡名義淵曇始摩罹難陀阿道(黑鬍子元表)玄彰法空法雲
釋順道。不知何許人也。邁德高標。慈忍濟物。誓志弘宣。周流震旦。移家就機。誨人不倦。句高麗第十七解味留王(或云小獸林王)二年壬申夏六月。秦符堅發使及浮屠順道。送佛像經文。於是君臣以會遇之禮。奉迎于省門。投誠敬信。感慶流行。尋遣使回謝。以貢方物。或說．順道從東晉來。始傳佛法則秦晉莫辨。何是何非。師既來異國。傳西域之慈燈。懸東暆之慧日。示以因果。誘以禍福。蘭薰霧潤。漸漬成習。然世質民淳。不知所以裁之。師雖蘊深解廣。未多宣暢。自摩騰入後漢。至此二百餘年．后四年。神僧阿道至自
【現代漢語翻譯】 現代漢語譯本：而且我的聖祖葦舊鼎尤為尊崇佛教，凡是制度大多采用佛教的規制。守成之君繼承先業，傳承而不失其根本。只有大祖的四代孫大覺國師，在宣王三年乙丑四月，乘船出海尋求佛法，向東到達海洋，引導百家流派，無論是大乘小乘，始、終、頓、圓五種教義，都各得其所，迴歸正統。然而其源頭在於周朝，支派興盛于漢朝，在晉魏時期汪洋恣肆，在隋唐時期廣泛傳播，在宋朝時有所衰減，而在海東地區則淵遠流長。總計從佛陀入滅至今乙亥年，已經二千一百六十四年。佛滅后第一千一百一十四年，傳入後漢至今一千一百五十一年，自從順道傳入句高麗至今八百四十四年了。而且道不能自己弘揚，弘揚要依靠人。所以撰寫流通篇來昭示後人。按照古代梁唐宋三朝高僧傳，都有翻譯佛經的事蹟，因為我們本朝沒有翻譯佛經的事，所以不收錄這一科。順道、亡名、義淵、曇始、摩罹難陀(梵語：Mārananda，意為：摩罹難陀)、阿道(黑鬍子元表)、玄彰、法空、法雲。 釋順道，不知道是哪裡人。品德高尚，慈悲忍讓，救濟萬物，立志弘揚佛法，周遊震旦（古代中國的稱謂），移居到適合的地方，教誨人不知疲倦。句高麗第十七代解味留王（或說小獸林王）二年壬申年夏天六月，前秦符堅派遣使者和僧人順道，送來佛像和經文。於是君臣以隆重的禮節，在省門奉迎，投誠敬信，感恩慶幸佛法得以流行。不久派遣使者回訪，進貢方物。有人說，順道是從東晉來的。開始傳播佛法，但秦晉時期相隔太遠難以分辨。師父既然來到異國，傳播西域的慈悲之燈，懸掛東方的智慧之日，用因果報應來開示，用禍福來勸導，像蘭花的香氣和霧氣的滋潤一樣，逐漸形成風俗習慣。然而當時社會風氣淳樸，不知道如何約束。順道法師雖然蘊含深刻的理解和廣博的知識，但沒有過多地宣揚。自從摩騰進入後漢，到這時已經二百多年了。后四年，神僧阿道從...
【English Translation】 English version: Moreover, my sacred ancestor Wei Jiuding especially revered Buddhism, and most of the institutions adopted Buddhist regulations. The succeeding monarchs inherited the legacy, passing it down without losing its essence. Only the fourth-generation descendant of the great ancestor, the Great Awakened National Teacher, in the fourth month of the Yichou year of King Xuan's third year, sailed across the sea to seek the Dharma, reaching the ocean to the east, guiding the hundred schools of thought, whether Mahayana or Hinayana, the five teachings of beginning, end, sudden, and perfect, each finding its place and returning to orthodoxy. However, its source lies in the Zhou Dynasty, its branches flourished in the Han Dynasty, it was vast and unrestrained during the Jin and Wei Dynasties, it spread widely during the Sui and Tang Dynasties, it declined somewhat during the Song Dynasty, and it has a long and profound history in the Haedong region. In total, from the Buddha's Parinirvana to the present Yihai year, it has been two thousand one hundred and sixty-four years. One thousand one hundred and fourteen years after the Buddha's Nirvana, one thousand one hundred and fifty-one years since it entered the Later Han Dynasty, and eight hundred and forty-four years since Sundo entered Goguryeo. Moreover, the Dharma cannot propagate itself; its propagation depends on people. Therefore, I wrote the Circulation Chapter to show it to future generations. According to the biographies of eminent monks in the ancient Liang, Tang, and Song dynasties, there were translations of Buddhist scriptures, but because our dynasty does not have the matter of translating Buddhist scriptures, this subject is not included. Sundo, Wangmyeong, Uiyeon, Tamsi, Mārananda (梵語：Mārananda，meaning: Mārananda), Ado (Black-bearded Yuan Biao), Hyeonjang, Beobkong, Beobun. The monk Sundo, it is not known where he came from. He had noble virtues, compassion and forbearance, and rescued all beings. He vowed to propagate the Dharma, traveled throughout Zhendan (ancient name for China), moved to a suitable place, and taught people tirelessly. In the second year of King Gae Miryu (or King Sosurim) of Goguryeo, in the summer of the Ren Shen year, Fu Jian of the Former Qin Dynasty sent an envoy and the monk Sundo, bringing Buddha statues and scriptures. Thereupon, the monarch and his ministers, with solemn etiquette, welcomed them at the provincial gate, sincerely believing and rejoicing that the Dharma could spread. Soon after, they sent an envoy back to pay respects, offering tribute. Some say that Sundo came from the Eastern Jin Dynasty. He began to spread the Dharma, but the Qin and Jin periods were too far apart to distinguish. Since the master came to a foreign country, he spread the lamp of compassion from the Western Regions, hung the sun of wisdom in the East, enlightened with cause and effect, and persuaded with misfortune and fortune, like the fragrance of orchids and the moisture of mist, gradually forming customs and habits. However, at that time, the social atmosphere was simple and unsophisticated, and they did not know how to restrain themselves. Although the Dharma Master Sundo contained profound understanding and broad knowledge, he did not propagate it too much. Since Moteng entered the Later Han Dynasty, it has been more than two hundred years. Four years later, the divine monk Ado came from...
魏(存古文)。始創省門寺。以置順道。記云以省門為寺。今興國寺是也。后訛寫為肖門。又創伊弗蘭寺。以置阿道。古記云興福寺是也。此海東佛教之始。惜乎．之人也．之德也。宜書竹帛以宣懿績。其文辭不少概見。何哉。然世之使于西方。不辱君命。必侍賢者而能之。則特至他邦肇行未曾有之大事。非其有大智慧．大謀猷。得不思議通力。其何以行之哉。以此知其為異人。斯亦法蘭．僧會之流乎。
釋亡名。句高麗人也。志道依仁。守真據德。人不知而不慍。考鐘于內。在邦必聞。霈然有餘。厥聞旁馳。晉支遁法師貽書云。上座竺法深。中州劉公之弟子。體性貞峙。道俗綸綜。往在京邑。維持法綱。內外具瞻。弘道之匠也。遁公中朝重望。其所與寄聲交好。必宏材巨擘。而況外國之士。非其勝人。寧有若斯之報耶。且佛教既從晉行乎海東。則宋齊之間。應有豪傑之輩與時則奮。而無載籍。悲夫。然彼宋人朱靈期(或作虛)使自高麗。還失濟于洲上得杯渡之缽。又齊時高麗未達佛生之事。問高僧法上。上以周昭之瑞為答。則高人烈士。西笑于中國。䛦取綱要者固不少矣。時無良史羅縷厥緒為恨耳。
贊曰。古者三韓鼎峙。開國稱王。彼佛聲光蔑有其兆。及感應道交。賢德聿來。以赴機叩。易曰．感而
【現代漢語翻譯】 現代漢語譯本：魏國時期（這是引用的古文）。開始建立省門寺（用於安置順道）。記載說以省門作為寺廟，現在興國寺就是。後來訛寫為肖門。又建立伊弗蘭寺（用於安置阿道）。古書記載興福寺就是。這是海東佛教的開始。可惜啊，這樣的人，這樣的德行，應該書寫在竹帛上以宣揚他的美德。但是關於他的文辭記載很少，為什麼呢？然而世人出使西方，不辜負君王的使命，必定依靠賢能的人才能做到。那麼，特別前往其他國家開創前所未有的大事，如果不是擁有大智慧、大謀略，得到不可思議的神通力，又怎麼能夠做到呢？因此，可以知道他是不同尋常的人，就像法蘭（Dharmaratna，意譯法護，西晉時來華的印度僧人）和僧會（Kang Senghui，三國吳時期的康居僧人）那樣的人物吧。 釋亡名（姓名已失的僧人）。是高麗人。立志于道，依從仁義，堅守真理，依據德行。別人不瞭解他，他也不惱怒。在內心考察鐘聲，在國家必定聞名。他的聲譽非常盛大，傳遍四方。晉朝的支遁（Zhi Dun）法師寫信說：『上座竺法深（Zhu Fashen），是中州劉公的弟子，品性貞潔堅定，在道俗兩界都有很高的聲望。過去在京城，維護佛法的綱紀，內外都受到尊重，是弘揚佛法的棟樑之才。』支遁是中朝很有聲望的人，他所寄託聲音交往友好的人，必定是具有宏才大略的人。更何況是外國的僧人，如果不是勝過常人，怎麼會有這樣的回報呢？而且佛教既然從晉朝傳入海東，那麼在宋齊之間，應該有豪傑之輩順應時勢而奮起，卻沒有記載，真是可悲啊。然而，宋朝人朱靈期（Zhu Lingqi）（或寫作朱靈虛）從高麗回來，在洲上丟失了渡船，得到了杯渡（Baedu，南北朝時期的僧人）的缽。又在齊朝時，高麗還沒有通達佛誕生的事情，詢問高僧法上（Fa Shang），法上用周昭王時的祥瑞作為回答。那麼，高人烈士向西方學習，摘取綱要的人固然不少。只是當時沒有好的史官詳細地記載他們的事蹟，真是遺憾啊。 贊曰：古代三韓鼎足而立，開國稱王。那時佛法的聲光還沒有顯現。等到感應道交，賢德之人相繼而來，以適應時機來叩響佛法之門。《易經》說，感而
【English Translation】 English version: During the Wei period (this is a quote from ancient texts). The construction of Shengmen Temple (to house Shundao) was initiated. Records state that Shengmen was used as a temple, which is now Xingguo Temple. Later, it was mistakenly written as Xiaomen. Furthermore, Yifulan Temple (to house Adao) was also established. Ancient records indicate that this is Xingfu Temple. This marks the beginning of Buddhism in Haidong. It is a pity that such a person, with such virtue, should have his merits inscribed on bamboo and silk to be proclaimed. However, there are few records of his writings. Why is this so? However, those who are sent to the West and do not fail the king's mission must rely on virtuous individuals to accomplish it. Therefore, to venture to other countries and initiate unprecedented major events, if not possessing great wisdom, great strategies, and inconceivable spiritual powers, how could it be achieved? Thus, it can be known that he was an extraordinary person, like Dharmaratna (法蘭, meaning Dharma protection, an Indian monk who came to China during the Western Jin Dynasty) and Kang Senghui (僧會, a monk from Kangju during the Three Kingdoms period of Wu). 釋亡名 (Shi Wangming, a monk whose name has been lost). He was a person from Goryeo. He aspired to the Dao, followed benevolence and righteousness, adhered to truth, and based himself on virtue. He was not annoyed when others did not understand him. He examined the bell within his heart, and he was sure to be known in the country. His reputation was very great and spread in all directions. The Jin Dynasty master Zhi Dun (支遁) wrote a letter saying: 'The senior monk Zhu Fashen (竺法深) is a disciple of Liu Gong of Central China, with a character of chastity and firmness, and a high reputation in both the monastic and secular worlds. In the past, in the capital, he maintained the discipline of the Dharma, and was respected both internally and externally, a pillar for propagating the Dharma.' Zhi Dun was a highly respected person in the Central Dynasty, and those with whom he exchanged voices and maintained friendships must have been individuals of great talent and ambition. Moreover, if a foreign monk was not superior to ordinary people, how could he have received such a response? Furthermore, since Buddhism was transmitted from the Jin Dynasty to Haidong, there should have been heroes who rose up in response to the times during the Song and Qi periods, but there are no records, which is truly regrettable. However, Zhu Lingqi (朱靈期) (or written as Zhu Lingxu) of the Song Dynasty returned from Goryeo, lost his boat on the island, and obtained Baedu's (杯渡, a monk during the Northern and Southern Dynasties) alms bowl. Also, during the Qi Dynasty, Goryeo had not yet understood the matter of the Buddha's birth, and inquired of the high monk Fa Shang (法上), who answered with the auspicious signs of King Zhao of Zhou. Therefore, there were certainly many high-minded people who learned from the West and extracted the essentials. It is only regrettable that there were no good historians at the time to record their deeds in detail. Eulogy: In ancient times, the Three Hans stood like tripods, establishing kingdoms and claiming kingship. At that time, the sound and light of Buddhism had not yet appeared. When the interaction of feeling and response occurred, virtuous people came one after another, to knock on the door of the Dharma in order to adapt to the opportunity. The Book of Changes says, 'Feeling and
遂通。天下之故。順道有之矣。始予躬詣所謂興國興福。因有綴文記事之志。無緣以發之。今謬承景命。乃以順道為傳首云(此贊當在順道傳下)。
釋義淵。句高麗人也。世系緣致咸莫聞也。自隸剃染。善守律儀。慧解淵深。見聞泓博。兼得儒玄。為一時道俗所歸。性愛傳法。意在宣通。以無上法寶．光顯實難。未辨所因。聞．前齊定國寺沙門法上。戒山慧海。肅物范人。歷跨齊世為都統。所部僧尼不減二百萬。而上綱紀將四十年。當文宣時盛弘釋典。內外闡揚。黑白咸𠃔。景行既彰。逸響遐被。是時句高麗大聖相王高德。乃深懷正信。崇重大乘。欲以釋風被之海曲。然莫測其始末緣由．自西徂東年世帝代。故件錄事條。遣淵乘帆向鄴。啓發未聞。其略曰。釋迦文佛。入涅槃來。至今幾年。又在天竺。經歷幾年。方到漢地。初到何帝。年號是何。又齊陳佛法誰先從爾。至今歷幾年帝。請乞具注。其十地．智度．地持．金剛般若等諸論本。誰述作著論。緣起靈瑞所由有傳記不。謹錄咨審。請垂釋疑。上答云。佛以姬周昭王二十四年甲寅歲生。十九出家。三十成道。當穆王二十四年癸未。王聞西方有化人出。便即西入。至竟不還。以此為驗。四十九年在世。滅度至今齊世武平七年丙申。凡一千四百六十五年。後漢
【現代漢語翻譯】 現代漢語譯本：於是通曉了天下事理，順應天道。起初我親自前往所謂的興國興福之地，因此有了撰寫文章記錄事情的想法，但沒有機會發表。如今我錯誤地承受了美好的命運，於是用『順道』作為傳記的開篇。（這段讚語應當放在《順道傳》的後面）。
釋義淵（Shi Yiyuan，人名）：是句高麗（Gou Goli，古代國家名，即高句麗）人。他的世系淵源沒有人知道。自從出家為僧，他善於遵守戒律，智慧理解深刻，見聞廣博，兼通儒學和玄學，被當時的出家人和俗人所敬仰。
傳法的意圖在於宣揚流通佛法。因為無上的法寶，要使其光大顯揚實在困難，還未辨明其中的緣由。聽說前齊（Qian Qi，朝代名）定國寺（Dingguo Si，寺廟名）的沙門（Shamen，佛教出家人）法上（Fashang，人名），是戒律之山，智慧之海，以嚴肅的態度規範人們的行為，歷經齊朝為都統（Dutong，官名），所管轄的僧尼不少於兩百萬，而法上掌管綱紀將近四十年。當文宣帝（Wenxuandi，人名）在位時，盛大弘揚佛教經典，朝廷內外都加以闡揚，出家人和俗人都很敬佩。法上的高尚品行已經顯揚，美名遠播。當時句高麗的大聖相王（Dasheng Xiangwang，人名）高德（Gaode，人名），內心深懷正信，崇尚重視大乘佛教，想要用佛教的風氣覆蓋到海邊偏遠的地方，然而無法測知其始末緣由，自從西方到東方經歷了多少年代和帝王的更替。因此詳細記錄事情的條目，派遣義淵乘船前往鄴（Ye，地名），啓發那些未曾聽聞佛法的人。其大略是：釋迦文佛（Shijia Wenfo，佛教創始人），入涅槃（Nirvana，佛教術語，指圓寂）以來，至今多少年？又在天竺（Tianzhú，古代印度）經歷了多少年，才到達漢地（Handi，古代中國的稱謂）？最初到達哪個皇帝的朝代？年號是什麼？又齊朝和陳朝（Chen，朝代名）哪個朝代先崇尚佛法？從那時到現在經歷了多少年？請詳細註明。還有十地（Shidi，佛教術語），智度（Zhidu，佛教術語），地持（Dichi，佛教術語），金剛般若（Jingang Bore，佛教術語）等諸論的原本，是誰述作撰寫評論的？關於這些論著的緣起和靈驗的祥瑞，是否有傳記記載？謹此記錄諮詢，請您解釋疑惑。
法上回答說：佛陀在姬周（Ji Zhou，朝代名）昭王（Zhaowang，人名）二十四年甲寅年出生，十九歲出家，三十歲成道。當穆王（Muwang，人名）二十四年癸未年，穆王聽說西方有化人出現，便向西去尋找，最終沒有回來。以此來驗證，佛陀在世四十九年，滅度至今齊朝武平（Wuping，年號）七年丙申年，總共一千四百六十五年。後漢（Hou Han，朝代名）
【English Translation】 English version: Thereupon, he understood the affairs of the world and followed the way of heaven. Initially, I personally visited the so-called lands of 'Prospering the Nation and Increasing Blessings,' and thus had the idea of writing articles to record events, but had no opportunity to publish them. Now, I mistakenly receive this auspicious destiny, and therefore use 'Following the Way' as the opening of the biography. (This praise should be placed after the biography of 'Following the Way').
Shi Yiyuan (釋義淵, personal name): was a person from Gou Goli (句高麗, ancient state name, i.e., Goguryeo). No one knows his lineage. Since becoming a monk, he was good at observing the precepts, his wisdom and understanding were profound, his knowledge was broad, and he was versed in both Confucianism and Xuanxue (玄學, philosophical school). He was revered by both monks and laypeople of the time.
The intention of transmitting the Dharma (傳法) lies in propagating and circulating the Buddhist teachings. Because the supreme Dharma treasure is difficult to make manifest and glorious, the reasons for this have not yet been discerned. It is said that the Shamen (沙門, Buddhist monk) Fashang (法上, personal name) of Dingguo Temple (定國寺, temple name) in the Former Qi (前齊, dynasty name) dynasty, was a mountain of precepts and an ocean of wisdom, regulating people's behavior with a solemn attitude. He served as Dutong (都統, official title) throughout the Qi dynasty, and the number of monks and nuns under his jurisdiction was no less than two million. Fashang had been in charge of the administrative structure for nearly forty years. When Emperor Wenxuan (文宣帝, personal name) was in power, he greatly promoted Buddhist scriptures, which were expounded both inside and outside the court. Monks and laypeople alike admired him. Fashang's noble character had already been manifested, and his good name spread far and wide. At that time, the Great Sage Xiangwang (大聖相王, personal name) Gaode (高德, personal name) of Gou Goli, deeply cherished true faith and revered and valued Mahayana Buddhism (大乘佛教). He wanted to cover the remote coastal areas with the influence of Buddhism, but he could not fathom its origins and causes, nor how many eras and imperial successions had passed since it came from the West to the East. Therefore, he recorded the items in detail and sent Yiyuan by ship to Ye (鄴, place name) to enlighten those who had never heard the Dharma. The gist of it was: How many years have passed since Shakyamuni Buddha (釋迦文佛, founder of Buddhism) entered Nirvana (涅槃, Buddhist term, referring to Parinirvana)? And how many years did it take to reach the Han lands (漢地, ancient Chinese term for China) after passing through Tianzhu (天竺, ancient India)? Which emperor's reign did it first arrive in? What was the era name? Also, which dynasty, Qi or Chen (陳, dynasty name), first revered Buddhism? Please specify in detail how many years have passed from that time to the present. Also, who wrote and commented on the original texts of the Shidi (十地, Buddhist term), Zhidu (智度, Buddhist term), Dichi (地持, Buddhist term), Vajra Prajna (金剛般若, Buddhist term), and other treatises? Are there any biographies recording the origins and miraculous omens of these treatises? I hereby record this consultation, please explain my doubts.
Fashang replied: The Buddha was born in the Jia Yin year, the twenty-fourth year of King Zhao (昭王, personal name) of the Ji Zhou (姬周, dynasty name) dynasty, left home at the age of nineteen, and attained enlightenment at the age of thirty. In the Gui Wei year, the twenty-fourth year of King Mu (穆王, personal name), King Mu heard that a transformed person had appeared in the West, so he went west to find him, but never returned. To verify this, the Buddha lived for forty-nine years, and it has been a total of one thousand four hundred and sixty-five years since his Parinirvana to the Bing Shen year, the seventh year of Wuping (武平, era name) in the Qi dynasty. Later Han (後漢, dynasty name)
明帝永平。經法初來。魏晉相傳。吳孫權赤烏年。康僧會適吳。方弘教法。地持阿僧伽比丘從彌勒菩薩受得其本。至晉安帝隆安年。曇摩讖于姑藏為河西王沮渠蒙遜譯。摩訶衍論．是龍樹菩薩造。晉隆安年。鳩摩什波至長安為姚興譯。十地論金剛般若論。並是僧佉弟波藪槃豆造。至魏宣武帝時。菩提留支始翻。上答指證。由緣甚廣。今略舉要。淵服膺善誘。博通幽奧。辯高灸輠。理究連環。曩日舊疑。煥然冰釋。今茲妙義。朗若霞開。西承慧日。東注法源。望懸金不刊。傳群玉而無朽。所謂苦海津濟。法門樑棟者。其惟吾師乎。既返國揄揚大慧。導誘群迷。義貫古今。英聲藉甚。自非天質火拔。世道相資。何以致如斯之極哉。史不敘所終。故不書。
贊曰。佛生年月日傳記互出。理難一定。然淵親承法上口授而來。乃與唐法琳辨正論所據若合符節。當以此為指南。然鉅儒吳世文援引古文特啟異論。致有問對。雖辭旨煩麗。亦不足憑也。
釋曇始．關中人也。自出家多有異跡。足白于面。雖涉泥水。未嘗沾濕。天下咸稱白足和尚。以晉大元末年賚持經律數十部。往化遼東。乘機宣化。顯授三乘。立以歸戒。梁僧傳以此為高句麗開法之始。時當開土王五年．新羅奈勿王四十一年．百濟阿莘王五年。而秦符堅送
【現代漢語翻譯】 現代漢語譯本：明帝永平年間（指東漢明帝時期），佛經佛法開始傳入中國。魏晉時期相互傳習。吳國孫權赤烏年間，康僧會來到吳地，開始弘揚佛法。地持論是阿僧伽比丘從彌勒菩薩處得到原本。到了晉安帝隆安年間，曇摩讖在姑藏為河西王沮渠蒙遜翻譯了此經。《摩訶衍論》是龍樹菩薩所造。晉隆安年間，鳩摩什波來到長安，為姚興翻譯了《十地論》和《金剛般若論》，這些都是僧佉弟波藪槃豆所造。到了魏宣武帝時期，菩提留支才開始翻譯。以上回答指證，由於因緣非常廣泛，現在略舉其要。淵公服膺善法，善於引導，博通精深奧妙的佛理，辯才高超，言辭精當，對佛理的研究深入透徹。過去舊有的疑惑，煥然冰釋。如今精妙的義理，明朗得如同彩霞綻放。淵公西承慧日（指佛法），東注法源，他的功績如同懸掛的金石一般不可磨滅，他的教誨如同美玉一般永不腐朽。他就是所謂的苦海中的渡船，佛法之門的棟樑啊！他回國后宣揚大智慧，引導迷惑的眾生，他的義理貫通古今，英名遠揚。如果不是天資聰穎，世道相助，怎麼能達到如此的境界呢？史書沒有記載他的結局，所以這裡不寫。
贊曰：佛陀出生的年月日，各種傳記記載互有出入，很難確定。然而淵公親自接受法上的口授而來，與唐代法琳《辨正論》所依據的說法若合符節，應當以此為指南。然而大學者吳世文援引古文，特別提出了不同的論點，因此有了問答。雖然辭藻華麗，但也不足為憑。
釋曇始，關中人。自從出家后，有很多奇異的事蹟。他的腳底比臉還白，即使走在泥水裡，也從未沾濕。天下人都稱他為白足和尚。在晉朝大元末年，他帶著幾十部經律，前往遼東弘法。他抓住時機宣揚佛法，顯明地傳授三乘佛法，並建立了歸戒。梁代的《僧傳》認為這是高句麗開始有佛法的開端。當時是開土王五年，新羅奈勿王四十一年，百濟阿莘王五年。而秦國的符堅送
【English Translation】 English version: During the Yongping era of Emperor Ming (referring to the reign of Emperor Ming of the Eastern Han Dynasty), Buddhist scriptures and teachings began to be introduced into China. They were transmitted and studied during the Wei and Jin Dynasties. In the Chiwu era of Sun Quan of Wu, Kang Senghui came to Wu and began to propagate Buddhism. The Dizhilun (Treatise on the Stages of the Earth) was obtained by Bhikshu Asanga from Bodhisattva Maitreya in its original form. During the Long'an era of Emperor An of Jin, Dharmaraksha translated this scripture in Guzang for Juqu Mengxun, the King of Hexi. The Mahayana Treatise was composed by Bodhisattva Nagarjuna. During the Long'an era of Jin, Kumarajiva came to Chang'an and translated the Ten Stages Sutra (Dasabhumika Sutra) and the Diamond Prajna Sutra (Vajracchedika Prajnaparamita Sutra), which were all composed by Sangha brother Vasubandhu. It was not until the reign of Emperor Xuanwu of Wei that Bodhiruchi began to translate them. The above answers and proofs, due to the extensive causes and conditions, are now briefly summarized. Master Yuan embraced the good Dharma, was skilled in guiding, and was well-versed in profound and subtle Buddhist principles. His eloquence was outstanding, his words were precise, and his research into Buddhist principles was thorough and penetrating. Past doubts were completely dispelled. Now, the exquisite meanings are as clear as the opening of colorful clouds. Master Yuan received the wisdom sun (referring to the Buddha Dharma) from the West and poured the source of Dharma into the East. His merits are as indelible as suspended gold and stone, and his teachings are as imperishable as beautiful jade. He is the so-called ferry in the sea of suffering, the pillar of the gate of Dharma! After returning to his country, he promoted great wisdom, guided confused beings, and his doctrines penetrated the past and present. His reputation for excellence was widely known. If it were not for innate intelligence and the assistance of the world, how could he have achieved such a state? The historical records do not record his end, so it is not written here.
Eulogy: The dates of the Buddha's birth and death vary in different biographies, making it difficult to determine. However, Master Yuan personally received oral instructions from the Dharma, which coincided with the arguments in Bian Zheng Lun (Treatise on Distinguishing the Correct) by Falin of the Tang Dynasty, and should be used as a guide. However, the great scholar Wu Shiwen cited ancient texts and put forward different arguments, which led to questions and answers. Although the language is ornate, it is not reliable.
釋曇始, Shi Tan Shi, a person from Guanzhong. Since becoming a monk, he had many extraordinary events. The soles of his feet were whiter than his face, and even when walking in mud and water, they never got wet. Everyone in the world called him the White-Footed Monk. At the end of the Jin Dynasty's Dayuan era, he took dozens of scriptures and precepts to Liaodong to propagate the Dharma. He seized the opportunity to promote the Dharma, clearly taught the Three Vehicles, and established the precepts of return. The Biographies of Eminent Monks of the Liang Dynasty considered this to be the beginning of Buddhism in Goguryeo. At that time, it was the fifth year of King Gaetu, the forty-first year of King Naemul of Silla, and the fifth year of King Asin of Baekje. And Fu Jian of Qin sent
經像后二十五年也。是后四年。法顯西入天竺。又二年羅什生來。玄高法師生焉。晉義熙初。師復還關中。唱道三輔。長安人王胡之叔父某死已數年矣。一日夢中忽來現形。接引王胡。遊遍地獄。示諸果報。胡辭還釋。謂胡曰。既已知其因果。要當奉事白足阿練用修白業。胡敬諾寤已。遍詢眾僧。惟見始足白曰面。因即事之。晉末丐奴赫連勃々襲取關中。斬戮無數。師亦遇害。刀不能傷。普赦沙門。悉皆不殺。而潛遁山中。修頭陀密行。未幾拓跋燾復克長安。擅威關洛。時傳陵崔浩少習左道。猜疾釋教。位居偽輔。為燾所深信。乃與天師寇氏說燾以謂佛教無益於世。民利有傷。勸令廢之。燾惑其言。以偽太平七年遂毀滅佛法。分遣軍士。燒掠寺社。統內僧尼悉令罷道。其有竄逸者。追捕梟斬之。四境之內無復沙門。時玄高等被害。語在本傳。師閉絕於兵革所不至處。依隱閱世及太平末。師算知燾化之將至。乃于元會日。手策金錫。即到宮門。有司奏云。有白足道人。從官門徑入。儀形可怪燾聞已。即令猛卒斬之。不傷。燾大怒自以所佩利劍斫焉。惟劍所著處有痕如紅綿。體無餘異。時有北園養虎子檻。燾驅令貽之。虎皆潛伏。終不敢近。燾試遣天師近檻。猛虎輒鳴吼。直欲搏噬。於是燾乃知佛教威神非黃老所及。即奉
師上殿頂禮其足。悔責愆咎。師為說因果報應不差。指掌開示。略現神異。燾生大慚懼。改往修來。然禍惡已稔。遂感厲疾。而崔寇亦發惡病。將入死門。燾以謂禍由彼作罪。不可赦。因族滅二家。宣令國內。光復竺教。鐘梵相聞。既而孫𤀹襲位。深懲殷鑑。洪闡真風。寶㲲制度。其興也勃焉。師不知所往。
贊曰。火炎昆岡。玉石俱焚。霜嚴草野。蕭蘭共悴。師之艱難險阻。誠曰殆哉。雖伐樹削跡不足比也。然隨時隱現。若青山白雲之開遮。遇害虧盈。如碧潭明月之橯樚。捐軀濟溺。道之以興。菩薩法護。正當如此。其適來桑域。決膜生盲。亦乘夙願而至者耶。
釋摩罹難陀．胡僧也。神異感通。莫測階位。約志遊方。不滯一隅。按古記本從竺干入于中國。附材傳身。徴煙召侶。乘危駕險。任歷艱辛。有緣則隨。無遠不履。當百濟第十四枕流王。即位九年九月。從晉乃來。王出郊迎之。邀致宮中。敬奉供養。稟受其說。上好下化。大弘佛事。共贊奉行。如置郵而傳命。二年春創寺于漢山。度僧十人。尊法師故也。由是百濟次高麗而興佛教焉。逆數至摩騰入後漢二百八十有年矣。耆老記云。句高麗始祖朱蒙娶高麗女。生二子。曰避流恩祖。二人同志。南走至漢山開國。今廣州是也。本以百家渡河故名百濟
。後於公州扶余郡。前後相次而立都。三韓東南隅海內有倭國。即日本國也。倭之東北有毛人國。其國東北有文身國。其國東二千餘里有大漢國。其國東二萬里有扶桑國。宋時有天竺五僧。遊行至此。始行佛法此皆海中在。惟日本國僧。往々渡海而來。余皆未詳。夫三韓者。馬韓．卞韓．辰韓．是也。寶藏經云。東北方有震旦國。或云支那。此云多思惟。謂此國人思百端故。即大唐國也。然則三韓在閻浮提東北邊。非海島矣。佛涅槃后六百餘年乃興。中有聖住山。名室梨母怛梨(唐言三印山)峻峰高聳。觀世音菩薩宮殿在彼山頂。即月岳也。此處聖住未易殫書。然百濟乃馬韓之謂矣。宋僧傳云。難陀得如幻三昧。入水不濡。投火無灼。能變金石。化現無窮。時當建中。年代相拒而不同。恐非一人之跡也。
贊曰。世之流民。性多𢤱戾。王命有所不從。國令有所不順。一旦聞所未聞。見所未見。即皆革面遷善。修真面內。以順機宜故也。傳所謂出其言善。則千里之外應者。豈非是耶。然攝機之道。要在乘時。故事半古人。功必倍之。
釋阿道．或云本天竺人。或云從吳來。或云自高句麗入魏。后歸新羅。未知孰是。風儀特異。神變左奇。恒以行化為任。每當開講。天雨妙花。始新羅訥祇王時。有黑鬍子者。
【現代漢語翻譯】 現代漢語譯本：後來在公州扶余郡，前後相繼地建立都城。三韓的東南角，海內有倭國（即日本國）。倭國的東北方有毛人國，毛人國的東北方有文身國，文身國往東二萬餘里有大漢國，大漢國往東二萬里有扶桑國。宋朝時有天竺（古印度）五位僧人來到這裡，才開始弘揚佛法。這些國家都在海中，只有日本國的僧人，時常渡海而來，其餘的都不太清楚。三韓指的是馬韓、卞韓、辰韓。寶藏經上說，東北方有震旦國，或者叫支那，這裡的意思是『多思惟』，說這個國家的人思慮很多，指的就是大唐國。這樣看來，三韓是在閻浮提（世界）的東北邊，不是海島。佛陀涅槃后六百多年才興起。其中有聖住山，名叫室梨母怛梨（唐言三印山），山峰高聳，觀世音菩薩的宮殿就在山頂，也就是月岳。這裡聖住山的奇特之處難以完全寫盡。然而百濟就是馬韓。宋僧傳上說，難陀（佛陀的堂弟）得到如幻三昧，入水不會濕，投火不會燒，能變化金石，顯現無窮的法力。時間是建中（唐德宗年號）年間，年代相差很大，恐怕不是同一個人做的事。
讚頌說：世上的流民，性情大多暴躁乖戾，不聽從王命，不遵守國家法令，一旦聽到從未聽過的，見到從未見過的，就都改過自新，修身養性，順應時勢。傳記上說的『說出善言，千里之外都有人響應』，難道不是這個道理嗎？然而攝受眾生的方法，關鍵在於把握時機，所以事情傚法古人的一半，功效必定加倍。
釋阿道，有人說是天竺人，有人說是從吳地來，有人說是從高句麗進入魏國，後來歸順新羅，不知道哪個說法正確。他的風度儀表特別，神異變化奇特，總是以弘揚佛法為己任。每當開講佛法，天上就下起美妙的花朵。在新羅訥祇王（新羅第19代國王）時期，有個黑鬍子的人。
【English Translation】 English version: Later, capitals were established successively in Gongju Buyeo-gun. In the southeast corner of Samhan (Three Han states), within the sea, there is Wa (倭) country (i.e., Japan). To the northeast of Wa is the Maoin (毛人) country. To the northeast of that country is the Wenshen (文身) country. Two thousand li (里) east of that country is the Da Han (大漢) country. Twenty thousand li east of that country is the Fusang (扶桑) country. During the Song dynasty, five monks from Tianzhu (天竺, ancient India) arrived here and began to propagate Buddhism. All these countries are in the sea, and only monks from Japan occasionally cross the sea to come here. The rest are not well known. The Three Han refers to Mahan (馬韓), Byeonhan (卞韓), and Jinhan (辰韓). The Baozang Jing (寶藏經) says that to the northeast is the Zhendan (震旦) country, also called Zhina (支那), which means 'much contemplation,' referring to the people of this country who contemplate many things. This refers to the Great Tang (大唐) country. Thus, the Three Han is on the northeast side of Jambudvipa (閻浮提, the world), not an island in the sea. Buddhism flourished more than six hundred years after the Nirvana of the Buddha. Among them is the sacred mountain, named Sirimudatali (室梨母怛梨, in Tang language, 'Three Seal Mountain'), with towering peaks. The palace of Avalokiteśvara Bodhisattva is on the top of that mountain, which is Yueyue (月岳). The sacredness of this place is difficult to describe completely. However, Baekje (百濟) is what is called Mahan. The Song Seng Zhuan (宋僧傳) says that Nanda (難陀, Buddha's cousin) attained the Asamskrta-maya-samadhi (如幻三昧), so that he would not get wet in water or burn in fire, and could transform gold and stone, manifesting infinite powers. The time was during the Jianzhong (建中) era (Tang Dynasty), and the years are far apart, so it is probably not the deeds of the same person.
The eulogy says: The vagrant people of the world are mostly violent and unruly in nature, disobeying royal orders and disregarding national laws. Once they hear what they have never heard and see what they have never seen, they all reform and cultivate themselves, adapting to the times. Is it not the case, as the saying goes, 'If you speak good words, those who respond will be thousands of miles away'? However, the way to embrace beings lies in seizing the opportunity, so if things are half like the ancients, the effect will surely be doubled.
釋阿道, Shishi Adou, some say he was from Tianzhu (天竺), some say he came from Wu (吳), some say he entered Wei (魏) from Goguryeo (高句麗), and later submitted to Silla (新羅). It is not known which is correct. His demeanor was extraordinary, and his divine transformations were unique. He always took it as his responsibility to propagate Buddhism. Whenever he lectured on the Dharma, wonderful flowers would rain down from the sky. During the reign of King Nulji (訥祇王, the 19th king of Silla), there was a black-bearded man.
從句高麗至一善郡。宣化有緣。郡人毛禮。家中作窟室安置。於是梁遣使賜衣著香物。君臣不知香名及與所用。乃遣中使賚香遍問中外。鬍子見之稱其名目曰。焚此則香氣芬馥。所以達誠于神靈。所謂神聖不過三寶。一曰佛陀。二曰達摩。三曰僧伽。若燒此發願。必有靈應。時王女病革。王使鬍子焚香表誓。厥疾尋愈。王甚喜．酬贈尤厚。鬍子出見毛禮。以所得物贈之。報其德焉。因語曰。吾有所歸請辭。俄而不知所去。及毗處王時。有阿道和尚。與侍者三人。亦來止毛禮家。儀表似鬍子。住數年無疾而化。其侍者三人留住讀誦經律。往々有信受奉行者焉。然按古記。梁大通元年三月十一日。阿道來至一善郡。天地震動。師左執金環錫杖。右擎玉缽應器。身著霞衲。口誦花詮初到信士毛禮家。禮出見驚愕而言曰。曩者高麗僧正方來入我國。君臣怪為不祥。議而殺之。又有滅垢玭從彼復來。殺戮如前。汝尚何求而來耶。宜速入門。莫令鄰人得見。引置密室。修供不怠。適有吳使以五香獻原宗王。王不知所用。遍詢國中。使者至問法師。師曰以火燒而供佛也。其後偕至京師。王令法師見使。使禮拜曰。此邊國高僧何不遠。而王因此知佛僧可敬。敕許斑行。又按高得相詩史。曰梁氏遣使曰。元表送沉檀及經像。不知所為。咨
【現代漢語翻譯】 現代漢語譯本 從高麗到一善郡，佛法在此地宣揚開來。一善郡人毛禮，在家中建造窟室來安置僧人。梁朝派遣使者賜予衣物和香料。但是國王和大臣們不知道香的名字以及使用方法，於是派遣使者帶著香料遍問國內外的人。一位胡人見到后，說出了香的名字，並說：『焚燒這種香，香氣芬芳，可以用來向神靈表達誠意。所謂神聖，不過是三寶（Buddha, Dharma, Sangha）：佛陀（Buddha），達摩（Dharma），僧伽（Sangha）。如果焚燒此香並許願，必定會有靈驗。』當時國王的女兒病重，國王派胡人焚香祈禱，女兒的疾病很快痊癒。國王非常高興，給予了豐厚的酬謝。胡人出來后拜訪毛禮，將所得的物品贈送給他，以報答他的恩德。並說道：『我將要離開這裡，請允許我告辭。』不久之後，就不知道他去了哪裡。到了毗處王時期，有阿道（Ado）和尚，帶著三個侍者，也來到毛禮家。他的儀表和之前的胡人相似。住了幾年后，無疾而終。他的三個侍者留下來讀誦經律，漸漸地有人信仰並奉行佛法。根據古籍記載，梁大通元年三月十一日，阿道（Ado）來到一善郡，天地震動。阿道（Ado）左手拿著金環錫杖，右手拿著玉缽，身穿袈裟，口誦佛經，初次來到信士毛禮家。毛禮出來看到他，驚愕地說：『之前有高麗僧人來我國，國王和大臣認為是不祥之兆，商議后殺了他。又有滅垢玭（Myeolgu Bin）從那裡來，也像之前一樣被殺害。你還要求什麼而來呢？應該趕快進屋，不要讓鄰居看見。』於是將阿道（Ado）安置在密室中，恭敬供養，不敢怠慢。恰好有吳國的使者將五種香獻給原宗王（Wonjong Wang），國王不知道如何使用，便詢問國內的人。使者去問阿道（Ado）法師，法師說：『用火焚燒來供養佛。』之後，一同前往京城。國王讓法師見使者，使者禮拜說：『這位邊遠國家的高僧為什麼不遠道而來呢？』國王因此知道佛僧值得尊敬，下令允許傳播佛法。又根據高得相（Go Deok-sang）的詩史記載，梁朝派遣使者說：『元表（Wonpyo）送來沉香、檀香以及經書佛像，不知道是用來做什麼的，詢問了...』
【English Translation】 English version From Goryeo to Ilseon-gun, the Dharma began to spread. Mao Li, a resident of Ilseon-gun, built a cave dwelling in his home to accommodate monks. The Liang Dynasty sent envoys to bestow clothing and incense. However, the king and his ministers did not know the name of the incense or how to use it, so they sent envoys with the incense to inquire among people both domestically and abroad. A Hu person, upon seeing it, spoke the name of the incense and said, 'Burning this incense produces a fragrant aroma, which can be used to express sincerity to the deities. What is considered sacred is none other than the Three Jewels (Buddha, Dharma, Sangha): the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha). If you burn this incense and make a vow, it will surely be efficacious.' At that time, the king's daughter was seriously ill, and the king sent the Hu person to burn incense and pray, and the daughter's illness quickly healed. The king was very pleased and gave generous rewards. The Hu person came out and visited Mao Li, giving him the items he had received to repay his kindness. He then said, 'I am about to leave this place, please allow me to take my leave.' Soon after, it was not known where he had gone. During the reign of King Bicheo, the monk Ado (Ado), along with three attendants, also came to Mao Li's house. His appearance was similar to the previous Hu person. After living there for several years, he passed away without illness. His three attendants stayed behind to recite the scriptures and precepts, and gradually some people came to believe in and practice the Dharma. According to ancient records, on the eleventh day of the third month of the first year of the Datong era of the Liang Dynasty, Ado (Ado) came to Ilseon-gun, and the earth shook. Ado (Ado) held a golden-ringed staff in his left hand and a jade bowl in his right, wearing a kasaya and reciting Buddhist scriptures, arriving for the first time at the house of the faithful Mao Li. Mao Li came out and saw him, and said in astonishment, 'Previously, a Goryeo monk came to our country, and the king and his ministers considered it an ominous sign, and after discussion, they killed him. Then Myeolgu Bin came from there again, and was killed in the same way as before. What do you seek by coming here? You should quickly enter the house and not let the neighbors see you.' So he placed Ado (Ado) in a secret room, respectfully providing for him without negligence. It happened that an envoy from Wu presented five kinds of incense to King Wonjong (Wonjong Wang), and the king did not know how to use them, so he inquired among the people in the country. The envoy went to ask the Dharma Master Ado (Ado), and the Dharma Master said, 'Burn it with fire to offer to the Buddha.' Afterwards, they went together to the capital. The king had the Dharma Master meet the envoy, and the envoy bowed and said, 'Why has this eminent monk from a remote country not come from afar?' The king thus knew that Buddhist monks were worthy of respect and ordered that the Dharma be allowed to spread. According to the poetic history of Go Deok-sang (Go Deok-sang), the Liang Dynasty sent an envoy saying, 'Wonpyo (Wonpyo) sent agarwood, sandalwood, and Buddhist scriptures and images, not knowing what they are for, and inquired...'
四野。阿道逢時指法。相注云。阿道再遭斬害。神通不死。隱毛禮家。則梁吳之使莫辨其詳。又阿道之跡多同黑鬍子。何哉。然自永平至大通丁未。凡四百十餘年。句高麗興法已百五十餘年。而百濟已行一百四十餘年矣。若按樸寅亮殊異傳。云．師父魏人崛摩。母曰高道寧。高麗人也。崛摩奉使高麗。私通還魏。道寧因有身誕焉。師生五稔有異相。母謂曰。偏𧙖之子。莫若為僧。師依教。即於是日剃髮。十六入魏。覲省崛摩。遂投玄彰和尚。受業十九年。歸寧于母。母諭曰。此國機緣未熟。難行佛法。惟彼新羅今雖無聲教。爾後三十餘月有護法明王御宇。大興佛事。又其國京師有七法住之處。一曰金橋天鏡林(今與輪寺)。二曰三川岐(今永興寺)。三曰龍宮南(今皇龍寺)。四曰龍宮北(今芬皇寺)。五曰神遊林(今天王寺)。六曰沙川尾(今靈妙寺)。七曰婿請田(今曇嚴寺)。此等佛法不滅前劫時伽藍墟也。汝當歸彼土。初傳玄旨。為浮屠始祖。不亦美乎。師既承命子之聲。出疆而來寓新羅王闕西里(今嚴莊寺是也)時當味鄒王即位二年癸未矣。師請行竺教。以前所不見為怪。至有將殺之者。故退隱於續村毛祿家。今善州也。逃害三年。成國宮主病疾不愈。遣使四方。求能治者。師應募赴闕。為療其患。王大悅
【現代漢語翻譯】 四野（地名）。阿道逢時指法。相注云：『阿道再次遭遇斬首迫害，但憑藉神通不死，隱居在毛禮家。』至於梁朝和吳朝的使者，已經無法辨別其中的詳細情況。而且阿道的行跡很多地方與黑鬍子相似，這是為什麼呢？然而，自從永平年間到大通丁未年，總共四百十餘年。句高麗興盛佛法已經一百五十餘年，而百濟也已經推行一百四十餘年了。如果按照樸寅亮的《殊異傳》記載，說阿道的師父是魏國人崛摩（人名），母親名叫高道寧（人名），是高麗人。崛摩奉命出使高麗，與高道寧私通后返回魏國，高道寧因此懷孕生下了阿道。阿道五歲時，就顯現出與衆不同的相貌。母親對他說：『你是不祥之子，不如出家為僧。』阿道聽從了母親的教誨，就在當天剃髮。十六歲時前往魏國，拜見父親崛摩，於是投奔玄彰和尚（人名）門下，接受了十九年的教育。之後，阿道回到高麗探望母親。母親告誡他說：『這個國家（高麗）的機緣尚未成熟，難以推行佛法。只有那個新羅國，現在雖然沒有佛教，但三十多個月后，將有一位護法明王（護持佛法的英明君王）統治，大力興建佛寺。而且那個國家的京城有七處適合佛法居住的地方：一是金橋天鏡林（現在的與輪寺），二是三川岐（現在的永興寺），三是龍宮南（現在的皇龍寺），四是龍宮北（現在的芬皇寺），五是神遊林（現在的天王寺），六是沙川尾（現在的靈妙寺），七是婿請田（現在的曇嚴寺）。這些地方是佛法在過去劫難未滅時伽藍（寺廟）的遺址。你應該前往那個國家，最初傳播玄妙的旨意，成為佛教的始祖，這難道不好嗎？』阿道接受了母親的命令，離開了邊境，來到了新羅王闕西里（現在嚴莊寺所在地），當時正值味鄒王（新羅國王名）即位第二年癸未年。阿道請求推行佛教，因為以前從未見過，所以人們覺得很奇怪，甚至有人要殺他。因此，阿道退隱到續村毛祿家（人名），也就是現在的善州。爲了躲避災禍，阿道在那裡住了三年。成國宮主（人名）生病久治不愈，派使者到四處尋找能夠治病的人。阿道應募前往王宮，為她治療疾病，國王非常高興。 現代漢語譯本 English version Saye (place name). Ado followed the Dharma pointing method of the times. The commentary says: 'Ado was beheaded and persecuted again, but he was immortal by virtue of his supernatural powers and lived in seclusion in the house of Mao Li.' As for the envoys of the Liang and Wu dynasties, it is impossible to distinguish the details. Moreover, Ado's traces are very similar to those of the Black Hu Zi. Why is this? However, from the Yongping era to the Datong Dingwei year, there were more than 410 years in total. The Koguryo (ancient Korean kingdom) had been flourishing Buddhism for more than 150 years, and Baekje (ancient Korean kingdom) had been promoting it for more than 140 years. According to Park In-ryang's 'Stories of Extraordinary People', Ado's teacher was Jorma (personal name) from the Wei state, and his mother was named Go Donyeong (personal name), who was from Koguryo. Jorma was sent to Koguryo as an envoy, had an affair with Go Donyeong, and returned to the Wei state. Go Donyeong became pregnant and gave birth to Ado. When Ado was five years old, he showed extraordinary appearances. His mother said to him: 'You are an ominous child, it is better to become a monk.' Ado obeyed his mother's teachings and shaved his head on the same day. At the age of sixteen, he went to the Wei state to see his father Jorma, and then went to the monk Hyeonjang (personal name) and received nineteen years of education. After that, Ado returned to Koguryo to visit his mother. His mother warned him: 'The opportunity in this country (Koguryo) is not yet ripe, and it is difficult to promote Buddhism. Only the Silla kingdom, although there is no Buddhism now, will have a Dharma-protecting Ming King (enlightened king who protects Buddhism) ruling in more than thirty months, vigorously building Buddhist temples. Moreover, there are seven places in the capital of that country suitable for Buddhism to reside: first, the Golden Bridge Cheongyeong Forest (now the Yoreun Temple), second, the Samcheon Gi (now the Yeongheung Temple), third, the Dragon Palace South (now the Hwangnyong Temple), fourth, the Dragon Palace North (now the Bunhwang Temple), fifth, the Sinyu Forest (now the Cheonwang Temple), sixth, the Sacheon Tail (now the Yeongmyo Temple), and seventh, the Son-in-law's Field (now the Dameom Temple). These places are the ruins of the Sangharama (monastery) when the Dharma was not destroyed in the past kalpa (aeon). You should go to that country, initially spread the profound teachings, and become the founder of Buddhism. Wouldn't that be wonderful?' Ado accepted his mother's order, left the border, and came to Silla Wanggwol Seori (now the location of Eomjang Temple), which was the second year of King Michu's (name of Silla king) reign, the year of Gyemi. Ado requested to promote Buddhism, but because it had never been seen before, people found it strange, and some even wanted to kill him. Therefore, Ado retired to the house of Mao Rok (personal name) in Sokchon Village, which is now Seonju. To escape the disaster, Ado lived there for three years. Princess Seongguk (personal name) fell ill and could not be cured for a long time, so she sent envoys to search everywhere for someone who could cure her. Ado responded to the call and went to the palace to treat her illness, and the king was very pleased.
【English Translation】 Saye (place name). Ado followed the Dharma pointing method of the times. The commentary says: 'Ado was beheaded and persecuted again, but he was immortal by virtue of his supernatural powers and lived in seclusion in the house of Mao Li.' As for the envoys of the Liang and Wu dynasties, it is impossible to distinguish the details. Moreover, Ado's traces are very similar to those of the Black Hu Zi. Why is this? However, from the Yongping era to the Datong Dingwei year, there were more than 410 years in total. The Koguryo (ancient Korean kingdom) had been flourishing Buddhism for more than 150 years, and Baekje (ancient Korean kingdom) had been promoting it for more than 140 years. According to Park In-ryang's 'Stories of Extraordinary People', Ado's teacher was Jorma (personal name) from the Wei state, and his mother was named Go Donyeong (personal name), who was from Koguryo. Jorma was sent to Koguryo as an envoy, had an affair with Go Donyeong, and returned to the Wei state. Go Donyeong became pregnant and gave birth to Ado. When Ado was five years old, he showed extraordinary appearances. His mother said to him: 'You are an ominous child, it is better to become a monk.' Ado obeyed his mother's teachings and shaved his head on the same day. At the age of sixteen, he went to the Wei state to see his father Jorma, and then went to the monk Hyeonjang (personal name) and received nineteen years of education. After that, Ado returned to Koguryo to visit his mother. His mother warned him: 'The opportunity in this country (Koguryo) is not yet ripe, and it is difficult to promote Buddhism. Only the Silla kingdom, although there is no Buddhism now, will have a Dharma-protecting Ming King (enlightened king who protects Buddhism) ruling in more than thirty months, vigorously building Buddhist temples. Moreover, there are seven places in the capital of that country suitable for Buddhism to reside: first, the Golden Bridge Cheongyeong Forest (now the Yoreun Temple), second, the Samcheon Gi (now the Yeongheung Temple), third, the Dragon Palace South (now the Hwangnyong Temple), fourth, the Dragon Palace North (now the Bunhwang Temple), fifth, the Sinyu Forest (now the Cheonwang Temple), sixth, the Sacheon Tail (now the Yeongmyo Temple), and seventh, the Son-in-law's Field (now the Dameom Temple). These places are the ruins of the Sangharama (monastery) when the Dharma was not destroyed in the past kalpa (aeon). You should go to that country, initially spread the profound teachings, and become the founder of Buddhism. Wouldn't that be wonderful?' Ado accepted his mother's order, left the border, and came to Silla Wanggwol Seori (now the location of Eomjang Temple), which was the second year of King Michu's (name of Silla king) reign, the year of Gyemi. Ado requested to promote Buddhism, but because it had never been seen before, people found it strange, and some even wanted to kill him. Therefore, Ado retired to the house of Mao Rok (personal name) in Sokchon Village, which is now Seonju. To escape the disaster, Ado lived there for three years. Princess Seongguk (personal name) fell ill and could not be cured for a long time, so she sent envoys to search everywhere for someone who could cure her. Ado responded to the call and went to the palace to treat her illness, and the king was very pleased.
問其所欲。師請曰。但創寺于天鏡林。吾愿足矣。王許之。然世質民頑。不能歸向。乃以白屋為寺。后七年始有欲為僧者。來依受法。毛祿之妹名史侍。亦投為尼。乃於三川岐立寺曰永興。以依住焉。味雛王崩后。嗣王亦不敬浮屠。將欲廢之。師還續村。自作墓入其內。閉戶示滅。因此聖教不行於斯盧。厥後二百餘年。原宗果興像教。皆如道寧所言。自味雛至法興凡十一王矣。阿道出現年代前卻如是其差舛。並是古文不可取捨。然若當味雛時。已有弘宣之益。則與順道同時明矣。以其中廢而至梁大通乃興耳。故並出黑鬍子元表等。敘而觀焉。
贊曰。自像教東漸。信毀交騰。權輿光闡。代有其人。若阿道．黑鬍子。皆以無相之法身。隱現自在或先或后。似同異．若捕風搏影。不可執跡而定也。但其先試可而後啟行。始逃害而終成功。則秦之利方。漢之摩騰。亦無以加焉。易曰．藏器待時。阿道之謂矣。
釋法空．新羅第二十三法興王也。名原宗。智證王元子母延帝夫人。王身長七尺。寬厚愛人。乃神乃聖。彰信兆民。三年龍現楊井中。四年始置兵部。七年頒示律令。始制百官朱紫之秩。即位已來。每欲興佛法。群臣噪噪騰口舌。王難之。然念阿道之至愿。乃召群臣問曰。聖祖味鄒與阿道。肇宣佛教。大功
【現代漢語翻譯】 現代漢語譯本： 詢問他想要什麼。阿道請求說：『只要在天鏡林建立寺廟，我的願望就滿足了。』國王答應了他。然而，當時社會風氣不好，百姓頑固不化，不能歸向佛法。於是阿道先用普通的民房作為寺廟。七年後，才開始有人想要出家為僧，前來依附並接受教法。毛祿的妹妹名叫史侍，也出家為尼。於是在三川岐建立了永興寺，在那裡居住。味雛王去世后，繼位的國王也不尊敬佛教，想要廢除它。阿道回到續村，自己建造墳墓並進入其中，關閉墓門以示圓寂。因此，佛教在斯盧地區沒有得到推行。此後二百多年，原宗果興盛佛教，一切都如道寧所說。從味雛王到法興王，共有十一代國王。阿道出現年代的前後差異如此之大，是因為古代文獻不可完全採信。然而，如果說在味雛王時期，佛教已經有了弘揚的益處，那麼阿道就與順道是同時代的人了。因為佛教在中間衰落，直到梁朝大通年間才再次興盛。所以將黑鬍子元表等人的事蹟一同列出，以供考察。
讚頌說：自從佛教傳入東方，人們的信仰和譭謗交織在一起。開創和闡揚佛教，每個時代都有這樣的人。像阿道、黑鬍子這樣的人，都是以無相的法身，隱現自在，或先或后，看似相同又不同，就像捕捉風和影子一樣，不能執著于表面的痕跡來確定。但他們都是先嚐試可行，然後才開始行動；開始時逃避災禍，最終獲得成功。那麼，秦朝的利方，漢朝的摩騰，也沒有什麼可以超過他們的。正如《易經》所說：『藏器待時』，說的就是阿道這樣的人。
釋法空，是新羅第二十三代法興王（原宗）也。智證王的元子，母親是延帝夫人。法興王身高七尺，寬厚仁愛，既有神性又有聖德，彰顯誠信于萬民。三年，龍出現在楊井中。四年，開始設定兵部。七年，頒佈律令，開始制定百官的朱紫等級。即位以來，一直想要興盛佛法，但群臣議論紛紛，爭吵不休，國王感到為難。然而，他想到阿道的宏願，於是召集群臣問道：『聖祖味鄒（新羅第15代國王）與阿道（新羅佛教傳入初期的人物），開創並宣揚佛教，功德
【English Translation】 English version: They asked what he desired. Ado (early figure in the introduction of Buddhism to Silla) requested, 'Only to establish a temple in Cheongyeong Forest (literally 'Heavenly Mirror Forest'), my wish will be fulfilled.' The king granted it. However, the society was corrupt and the people stubborn, unable to turn towards Buddhism. Therefore, Ado initially used ordinary houses as temples. After seven years, some began to desire to become monks, coming to rely on and receive the Dharma. Mao Lu's sister, named Sa Si, also became a nun. Thus, Yeongheung Temple was established in Samcheon-gi (Three Rivers Fork), where they resided. After King Michu (15th ruler of Silla) passed away, the succeeding king did not respect Buddhism and intended to abolish it. Ado returned to Sokchon Village, built his own tomb, entered it, and closed the door, demonstrating his passing. Consequently, the sacred teachings were not practiced in Saro (early name for Silla). More than two hundred years later, Wonjong (King Heungseong) greatly promoted Buddhism, all as Daoning (monk) had said. From King Michu to King Heungseong, there were eleven kings. The discrepancy in the dates of Ado's appearance is due to the ancient texts not being entirely reliable. However, if Buddhism had already benefited from propagation during King Michu's time, then Ado would have been contemporary with Sundo (another early figure in Silla Buddhism). Because Buddhism declined in between, it was not until the Datong era of the Liang Dynasty that it flourished again. Therefore, the deeds of Heuk Huja Wonpyo (Black Barbarian Wonpyo) and others are listed together for examination.
A eulogy says: Since Buddhism spread eastward, faith and slander have intertwined. In initiating and propagating Buddhism, each era has had its people. People like Ado and Heuk Huja (Black Huja), with their formless Dharmakayas (body of the Dharma), appear and disappear freely, sometimes earlier, sometimes later, seemingly the same yet different, like trying to catch the wind or grasp shadows, one cannot cling to superficial traces to determine them. But they all first tried what was feasible before acting; initially escaping harm, ultimately achieving success. Then, Liefang of the Qin Dynasty and Moteng of the Han Dynasty cannot surpass them. As the Book of Changes says, 'Store up your capabilities and await the opportune time,' this refers to people like Ado.
Seok Beopkong (釋法空) was King Heungseong (法興王) of Silla, the twenty-third ruler. His personal name was Wonjong (原宗). He was the eldest son of King Jijeung (智證王), and his mother was Lady Yeondi (延帝夫人). King Heungseong was seven feet tall, generous and loving, both divine and sagely, demonstrating trustworthiness to all the people. In the third year, a dragon appeared in Yangjeong Well. In the fourth year, the Ministry of War was established. In the seventh year, laws and ordinances were promulgated, and the ranks of officials were established. Since ascending the throne, he had always desired to promote Buddhism, but the ministers were noisy and argumentative, making it difficult for the king. However, remembering Ado's great vow, he summoned the ministers and asked, 'Our ancestor King Michu (味鄒) and Ado (阿道) initiated and propagated Buddhism, their merits'
未集而崩。能仁妙化。遏而不行。朕甚痛焉。當大立伽藍重興像設。其克從先王之烈。其如卿等何。大臣恭謁等諫曰。近者年不登．民不安。加以鄰兵犯境。師旅未息。奚暇勞民作役。作無用之屋哉。王㦖左右無信。嘆曰．寡人以不德。叨承大寶。陰陽不序。黎民未安。故臣下逆而不從。誰能以妙法之術曉諭迷人者乎。久無應者。至十六年。奧有內史舍人樸厭髑(或云異次頓或云居次頓)年二十六。匪直也。人秉心塞淵。奮義見之勇。欲助洪愿。密奏曰。陛下若欲興佛教。臣請偽傳王命于有司曰。王欲創佛事。如此則群臣必諫。當即下敕曰。朕無此令。誰矯命耶。彼等當劾臣罪。若可其秦彼當服矣。王曰彼既頑傲。雖殺卿何服。曰大聖之教天神所奉。若斬小臣。當有天地之異。若果有變誰敢違傲。王曰本欲興利除害。反賊忠臣。可無傷乎。曰殺身成仁。人臣大節。況佛日恒明。皇圖愈永。死之日猶生之年也。王大加嗟賞曰。汝是布衣。意懷錦繡。乃與厭髑。深結洪誓。遂傳宣曰。創寺于天鏡林。執事者奉敕興功。延臣果面。折逆諍。王曰朕不出令。髑乃昌言。臣固為之。若行此法舉國泰安。茍有益於經濟。雖矯國令何罪。於是大會群臣問之。僉曰今見僧徒。童頭毀服。議論奇詭。而非常道。若忽從之恐有後悔。臣等雖
死罪不敢奉詔。髑奮曰。今群臣之言非也。夫有非常之人。而後有非常之事。吾聞佛教淵奧。不可不行。且燕雀焉知鴻鵠之志哉。王曰眾人之言。牢不可破。汝獨異言。不能兩從。遂下吏將誅。髑告天誓曰。我為法就刑。庶興義利。佛若有神。吾死當有異事。及斬其頭。飛至金剛山頂落焉。白乳從斷處涌出。高數十丈。日色昏黑。天雨妙花。地大震動君臣士庶。咸皆上畏天變。下慟舍人重法隕命。相向舉哀而哭。遂奉遺體營葬金剛山禮也。於時君臣盟曰。自今而後。奉佛歸僧。有渝此盟。明神殛之。君子曰。大聖應千百年之運。仁發於祥。義動于瑞。莫不應乎天地亙乎日月動乎鬼神。而況於人乎。夫其自信于道則天地不得為不應然功貴成而業貴廣也。故茍有大賴。則輕泰山于鴻毛。壯哉。得其死所矣。是年下令禁殺生(按國史及古諸傳商量而述)。二十一年伐木天鏡林。欲立精舍。掃地得柱礎．石龕及階陛。果是往昔招提舊基。樑棟之用皆出此林。工既告畢。王遜位為僧。改名法空。念三衣瓦缽。志行高遠。慧悲一切。因名其寺。曰大王興輪寺。以大王所住故也。此新羅創寺之始。王妃亦奉佛為比丘尼。住永興寺焉。自此啟興大事故。王之謚曰法興。非虛美也。厥後每丁厭髑忌旦。設會於興輪寺。以追其遠及大王宗時
【現代漢語翻譯】 現代漢語譯本： 『死罪不敢奉詔。』髑（姓名）奮（說）。『現在群臣的言論是不對的。有非常之人，然後有非常之事。我聽說佛教淵深奧妙，不可不行。況且燕雀怎麼知道鴻鵠的志向呢？』王說：『眾人的言論，牢不可破。你獨自異議，不能兩方面都聽從。』於是把髑交付官吏將要誅殺。髑告天發誓說：『我爲了佛法而就刑，希望能夠興起道義和利益。佛如果真有神靈，我死的時候應當有奇異的事情發生。』等到斬了他的頭，頭飛到金剛山頂上落下。白色的乳汁從斷裂處涌出，高達數十丈。太陽的顏色昏暗，天空下起美妙的花朵，大地劇烈震動。君臣士庶，都向上畏懼天變，向下哀痛舍人爲了佛法隕命，互相面對舉哀而哭。於是奉上遺體，在金剛山營葬，以禮相待。當時君臣盟誓說：『從今以後，信奉佛法，歸依僧眾。如有違背此盟約的，神明會降下懲罰。』君子說：『大聖人應合千百年來的氣運，仁義的發生伴隨著吉祥，道義的行動伴隨著祥瑞。沒有不應合天地、貫穿日月、感動鬼神的，更何況是人呢？』如果他對於自己所信仰的道有自信，那麼天地也不得不應合，功業貴在成功，事業貴在廣大。所以如果真有大的依靠，那麼泰山也可以輕如鴻毛。多麼壯烈啊！得到了他該死的地方。』這年下令禁止殺生（按照國史及古代各種傳記商量而敘述）。二十一年，砍伐天鏡林的樹木，想要建立精舍。掃地的時候，得到了柱礎、石龕以及臺階。果然是往昔招提（寺廟）的舊址。樑棟的用材都出自這片樹林。工程已經完畢，國王遜位出家為僧，改名為法空。思念三衣瓦缽，志向高遠，以智慧和慈悲對待一切。因此命名這座寺廟，叫做大王興輪寺，因為是大王所居住的地方。這是新羅建立寺廟的開始。王妃也信奉佛教，出家為比丘尼，住在永興寺。從此開啟了興盛佛教的大事。國王的謚號叫做法興，不是虛美的稱讚。此後每到丁厭髑（髑的忌日）忌日這天，在興輪寺設齋會，來追念他的功德以及大王宗時的恩德。
【English Translation】 English version: 『I dare not disobey the royal decree, even if it means death.』 Dok (name) Fen (said). 『The opinions of the courtiers are wrong. Only with extraordinary people can there be extraordinary events. I have heard that Buddhism is profound and mysterious, and it must be practiced. How can sparrows know the ambitions of swans?』 The king said, 『The opinions of the majority are unbreakable. You alone have a different opinion, and I cannot follow both sides.』 So he handed Dok over to the officials to be executed. Dok swore to Heaven, saying, 『I am going to my execution for the sake of the Dharma, hoping to promote righteousness and benefit. If the Buddha is truly divine, then strange things should happen when I die.』 When his head was cut off, it flew to the top of Mount Kumgang (Diamond Mountain) and fell. White milk gushed from the severed area, reaching dozens of feet high. The color of the sun darkened, wondrous flowers rained from the sky, and the earth shook violently. The king, his ministers, and the common people all feared the heavenly omen above and mourned the death of the retainer for the sake of the Dharma below, facing each other in grief and weeping. Then they offered the remains and buried them on Mount Kumgang with proper rites. At that time, the king and his ministers swore an oath, saying, 『From now on, we will believe in the Buddha and take refuge in the Sangha (Buddhist monastic order). If anyone violates this oath, may the gods punish them.』 The gentleman said, 『The great sage responds to the destiny of thousands of years, benevolence arises from auspiciousness, and righteousness moves with good omens. There is nothing that does not correspond to Heaven and Earth, penetrate the sun and moon, and move ghosts and spirits, let alone people.』 If he has confidence in the Dharma he believes in, then Heaven and Earth cannot but respond accordingly. Merit is valued in success, and career is valued in breadth. Therefore, if there is a great reliance, then Mount Tai can be as light as a feather. How magnificent! He has found the place where he should die.』 That year, an order was issued to prohibit killing (described according to the national history and various ancient biographies). In the twenty-first year, trees were felled in the Heavenly Mirror Forest, intending to build a monastery. While sweeping the ground, they found pillar bases, stone shrines, and steps. Indeed, it was the old site of a Sangharama (monastery). The materials for the beams and pillars all came from this forest. After the construction was completed, the king abdicated and became a monk, changing his name to Beobkong (Dharma Sky). Thinking of the three robes and the alms bowl, his aspirations were lofty and far-reaching, and he treated everything with wisdom and compassion. Therefore, he named the temple Daewang Heungnyunsa (Great King Flourishing Wheel Temple), because it was the place where the Great King lived. This was the beginning of the founding of temples in Silla. The queen also believed in Buddhism and became a Bhikkhuni (Buddhist nun), living in Yeongheungsa (Eternal Prosperity Temple). From then on, great events to promote Buddhism began. The king's posthumous title was Beobheung (Dharma Flourishing), which was not an empty praise. Thereafter, every year on the anniversary of Dingyeom Dok (Dok's death anniversary), a vegetarian feast was held at Heungnyunsa to commemorate his merits and the grace of the Great King's reign.
。宰輔金良圖信向西方。舍二女。曰花寶．曰蓮寶。為此寺婢。又以逆臣毛尺族類充賤。故二種銅錫至今執役。予游東都登金剛嶺。見孤墳短碑。慨然不能自止。是日山人會食。問其故。即吾舍人諱日也。亦可謂去滋久．思滋深矣。按阿道碑。法興王出法名法雲．字法空。今按國史及殊異傳。分立二傳。諸好古者請詳撿焉。
贊曰。大抵國君與下舉事。可與守成。未可與慮始。加有時之利不利。信無信系焉。則原宗雖欲創興佛法。固難朝令而夕行。然承本願力。位據崇高。又賴賢臣啟沃。能以美利利天下。卒與漢明齊驅並駕。偉矣哉。夫何間言。以梁武比之非也。彼以人主為大同寺奴。帝業墜地。法空既遜讓以固其嗣。自引為沙門。何有於我哉。髑經所謂王比丘殊身同體矣。若乎掃迷云放性空之慧日挾之以飛者。惟厭髑之力乎。
釋法雲．俗名公夌宗。謚曰真興。而法興王弟葛文王之子也。母金氏。生七歲即位。克寬克仁。敬事而信。聞善若驚。除惡務本。七年興輪寺成。許人出家為僧尼。八年命大阿餐柒夫等廣集文士。修撰國史。十年梁遣使。與入學僧覺德送佛舍利。王使群臣奉迎興輪寺前路。十四年命有司筑新宮于月城東。黃龍見其地。王疑之改為佛寺。號曰黃龍。二十六年陳遣使劉思及僧明觀。送
【現代漢語翻譯】 現代漢語譯本：宰輔金良圖信仰西方（指佛教），捨棄了兩個女兒，名叫花寶和蓮寶，讓她們做這座寺廟的婢女。又把逆臣毛尺的族人充為賤民。所以這兩種人至今還在寺里服役。我遊歷東都，登上金剛嶺，看見一座孤墳和一塊矮小的墓碑，心中感慨不已。這天山人聚會吃飯，我問起緣故，才知道這是我的舍人（指已故之人）的忌日。也可以說是離開的時間越久，思念就越深啊。按阿道碑的記載，法興王出家時的法名叫法雲（Dharma Cloud），字法空（Dharma Empty）。現在按《國史》和《殊異傳》的記載，應該分為兩傳。希望喜歡研究古代事物的人仔細查閱。
贊曰：大體上國君和下屬一起做事，可以一起守成，不可以一起考慮開創。加上有時運有利和不利，信任與不信任關係到成敗。那麼原宗（指法興王）雖然想開創和興盛佛法，也難以朝令夕改。然而憑藉著往昔的願力，佔據著崇高的地位，又依靠賢臣的輔佐，能夠用美好的利益來利益天下，最終與漢明帝齊頭並進。多麼偉大啊！還有什麼可說的呢？用梁武帝來和他相比是不對的。梁武帝以人主的身份去做大同寺的奴隸，導致帝業衰落。法空（指法興王）既謙讓以鞏固他的王位，又自己引退去做沙門，這和我有什麼關係呢？《髑髏經》所說的國王比丘殊身同體啊。至於掃除迷云，放出性空（Emptiness of inherent existence）的智慧之日，憑藉著厭離髑髏的力量才能做到吧。
釋法雲（Dharma Cloud），俗名公夌宗，謚號真興。是法興王（King Beopheung）的弟弟葛文王的兒子，母親是金氏。七歲即位，寬厚仁慈，恭敬謹慎而講信用，聽到好的建議就像受到驚嚇一樣，剷除邪惡務求根本。七年，興輪寺建成。允許人們出家做僧尼。八年，命令大阿餐柒夫等廣泛召集文士，修撰國史。十年，梁朝派遣使者，與入學僧覺德一起送來佛舍利。國王命令群臣在興輪寺前的道路上迎接。十四年，命令有關部門在月城的東面建造新宮。黃龍（Yellow Dragon）出現在那裡，國王懷疑那裡不吉利，改為佛寺，號為黃龍寺。二十六年，陳朝派遣使者劉思及僧人明觀，送來...
【English Translation】 English version: The prime minister Kim Ryang-do had faith in the West (referring to Buddhism) and donated his two daughters, named Hwa-bo (Flower Treasure) and Yeon-bo (Lotus Treasure), to serve as maids in this temple. He also relegated the relatives of the rebel Mao Cheok to the status of the lowly. Therefore, these two types of people are still serving in the temple to this day. I traveled to Dongdu and climbed Geumgang Ridge, where I saw a solitary grave and a small tombstone, which filled me with emotion. That day, the mountain people gathered for a meal, and when I asked the reason, I learned that it was the anniversary of the death of my retainer (referring to the deceased). It can be said that the longer the time since departure, the deeper the longing.
According to the Ado Stele, King Beopheung's Dharma name upon ordination was Beop-un (Dharma Cloud), and his style name was Beop-gong (Dharma Empty). Now, according to the 'National History' and the 'Special Biographies,' it should be divided into two biographies. Those who love to study ancient things, please examine them carefully.
Eulogy: Generally speaking, a ruler and his subordinates can work together to maintain what has been achieved, but not to plan the beginning. Moreover, whether the timing is favorable or unfavorable, trust or distrust is related to success or failure. Therefore, although Wonjong (referring to King Beopheung) wanted to initiate and promote Buddhism, it was difficult to implement it overnight. However, relying on the power of past vows, occupying a high position, and relying on the assistance of virtuous ministers, he was able to benefit the world with beautiful benefits, and ultimately advanced side by side with Emperor Ming of Han. How great! What else can be said? It is not right to compare him to Emperor Wu of Liang. Emperor Wu of Liang, as the ruler, became a slave of Datong Temple, which led to the decline of the imperial enterprise. Beop-gong (referring to King Beopheung) both humbly yielded to consolidate his throne and retired to become a Shramana himself. What does that have to do with me? The 'Skull Sutra' says that the king and the Bhikkhu are different bodies but the same essence. As for sweeping away the clouds of delusion and releasing the wisdom-sun of emptiness of inherent existence, it can only be achieved by relying on the power of aversion to the skull.
The Dharma Cloud, whose secular name was Gongneungjong, and whose posthumous title was Jinheung, was the son of Galmunwang, the younger brother of King Beopheung, and his mother was a member of the Kim clan. He ascended the throne at the age of seven, and was kind and benevolent, respectful and trustworthy, and listened to good advice as if he were startled, and sought to eliminate evil at its root. In the seventh year, Heungnyun Temple was completed. He allowed people to become monks and nuns. In the eighth year, he ordered Da Achan Chilbu and others to widely gather scholars to compile the national history. In the tenth year, the Liang Dynasty sent an envoy, along with the entering monk Gakdeok, to send Buddha's relics. The king ordered his officials to welcome them on the road in front of Heungnyun Temple. In the fourteenth year, he ordered the relevant departments to build a new palace to the east of Wolseong. A Yellow Dragon appeared there, and the king suspected that it was unlucky, so he changed it into a Buddhist temple, named Hwangnyong Temple (Yellow Dragon Temple). In the twenty-sixth year, the Chen Dynasty sent an envoy, Liu Si, and the monk Myeonggwan, to send...
釋氏經論七百餘卷。二十七年祇園實際二寺成。而黃龍亦畢功。三十三年十月為戰死士卒設八關齋會於外寺。七日乃罷。三十五年鑄黃龍寺丈六像。或傳阿育王所泛船載黃金至絲浦。輸入而鑄焉。語在慈藏傳。三十六年丈六出淚至踵。三十七年始奉原花為仙郎。初君臣病無以知人。欲使類聚群游．以觀其行儀。舉而用之。遂簡美女二人。曰南無．曰俊貞。聚徒三百餘人。二女爭妍。貞引南無。強勸酒醉。而投河殺之。徒人失和而罷。其後選取美貌男子。傳粉妝飾之。奉為花郎。徒眾雲集。或相磨以道義。或相悅以歌樂。娛遊山水。無遠不至。因此知人之邪正。擇其善者薦之於朝。故金大問世記云。賢佐忠臣。從此而秀。良將猛卒。由是而生。崔致遠鸞郎碑序曰。國有玄妙之道。曰風流。實乃包含三教。接化群生。且如入則孝於家。出則忠於國。魯司寇之旨也。處無為之事。行不言之教。周柱史之宗也。諸惡莫作。眾善奉行。竺干太子之化也。又唐令狐澄新羅國記云。擇貴人子弟之美者傳粉妝飾。而奉之名曰花郎。國人皆尊事之。此蓋王化之方便也。自原郎至羅末。凡二百餘人。其中四仙最賢。且如世記中。王幼年即祚。一心奉佛。至末年祝髮為浮屠。被法服自號法雲。受持禁戒。三業清凈。遂以終焉。及其薨也。國人
【現代漢語翻譯】 現代漢語譯本： 《釋氏經論》七百餘卷。二十七年，祇園寺（Givana-vihara，佛寺名）、實際寺（Silje-saitya，佛寺名）建成。黃龍寺（Hwangnyongsa，佛寺名）也竣工。三十三年十月，爲了戰死的士兵在外寺設立八關齋會，持續七日才結束。三十五年，鑄造黃龍寺的丈六佛像（約合一丈六尺高的佛像）。有人傳說阿育王（Asoka，古印度孔雀王朝的國王）所乘的船隻載著黃金到達絲浦（Sir-p』o，地名），將黃金輸入並用于鑄造佛像。此事記載在《慈藏傳》（Chajang Jeon，人物傳記名）中。三十六年，丈六佛像流淚至腳跟。三十七年，開始推舉原花（Wonhwa，新羅時期的女子團體領袖）為仙郎（Sonrang，花郎的前身）。起初，君王和大臣苦於無法識別人才，想要通過讓人們聚集在一起遊玩，來觀察他們的行為舉止，從而選拔人才。於是選拔了兩位美女，名叫南無（Namu，人名）和俊貞（Junjung，人名），聚集了三百多名徒眾。兩位女子爭奇鬥豔，俊貞拉著南無，強行勸酒使其喝醉，然後將她投入河中殺害。徒眾因此失和而解散。之後，選取美貌的男子，讓他們塗脂抹粉，裝扮起來，奉為花郎（Hwarang，新羅時期的青少年團體領袖）。徒眾雲集，他們或者互相以道義切磋，或者以歌舞音樂互相取悅，遊樂于山水之間，無遠不至。因此可以瞭解人的邪正，選擇其中的賢善者推薦給朝廷。所以金大問（Kim Daemun，人名）的《世記》（Hwarang Segi，花郎傳記名）中說，賢明的輔佐之臣和忠誠的臣子，由此而產生；優秀的將領和勇猛的士兵，也由此而誕生。崔致遠（Choe Chiwon，人名）的《鸞郎碑序》（Nangnangbi Seo，碑文名）中說，國家有玄妙的道，叫做風流（Pungryu，新羅時期的思想體系），實際上它包含了儒、佛、道三教，用來教化眾生。例如，在家則孝順父母，出外則忠於國家，這是魯國司寇（Confucius，孔子）的主張。以無為的態度處事，以不言的方式教導，這是周朝柱下史（Laozi，老子）的宗旨。諸惡莫作，眾善奉行，這是竺乾太子（Sakyamuni，釋迦摩尼）的教化。另外，唐朝令狐澄（Linghu Cheng，人名）的《新羅國記》（Silla Gogi，史書名）中說，選擇貴族子弟中俊美的人，讓他們塗脂抹粉，裝扮起來，尊奉他們，稱之為花郎，全國人民都尊敬侍奉他們。這大概是君王教化的方便之法。從原郎（Wonhwa，花郎的前身）到新羅末期，總共有二百餘人，其中四仙（Sa Seon，四位著名的花郎）最為賢能。例如《世記》中記載，國王年幼時即位，一心奉佛，到晚年剃髮為僧，身穿法服，自號法雲（Beopun，法號），受持禁戒，身口意三業清凈，最終以此終結一生。當他去世時，國人
【English Translation】 English version: The Buddhist scriptures and treatises amounted to over seven hundred volumes. In the twenty-seventh year, the Givana-vihara (Givana-vihara, a Buddhist temple) and Silje-saitya (Silje-saitya, a Buddhist temple) were completed. The Hwangnyongsa (Hwangnyongsa, a Buddhist temple) was also finished. In the tenth month of the thirty-third year, an eight-precepts observance was held at the outer temple for the soldiers who died in battle, lasting for seven days. In the thirty-fifth year, a sixteen-foot Buddha statue (approximately sixteen feet tall) was cast for Hwangnyongsa. It is said that the ship carrying gold belonging to King Asoka (Asoka, an emperor of the Maurya Dynasty of India) arrived at Sir-p』o (Sir-p』o, a place name), and the gold was used to cast the statue. This is mentioned in the Biography of Chajang (Chajang Jeon, a biographical record). In the thirty-sixth year, tears flowed from the sixteen-foot statue down to its heels. In the thirty-seventh year, Wonhwa (Wonhwa, the leader of a female group in Silla) were first appointed as Sonrang (Sonrang, the predecessor of Hwarang). Initially, the king and his ministers were troubled by their inability to recognize talent, and they wanted to observe people's behavior by having them gather and play together, in order to select talented individuals. Therefore, two beautiful women were selected, named Namu (Namu, a personal name) and Junjung (Junjung, a personal name), and more than three hundred followers were gathered. The two women competed for beauty, and Junjung pulled Namu, forcibly urging her to drink until she was drunk, and then threw her into the river and killed her. The followers became discordant and disbanded. Later, handsome men were selected, and they were made up with powder and ornaments, and revered as Hwarang (Hwarang, the leader of a youth group in Silla). Followers gathered, and they either honed their skills in morality, or pleased each other with songs and music, enjoying the mountains and waters, reaching far and wide. Therefore, it was possible to understand people's righteousness and wickedness, and to recommend the virtuous among them to the court. Therefore, Kim Daemun's (Kim Daemun, a personal name) Hwarang Segi (Hwarang Segi, a biography of Hwarang) says that wise advisors and loyal ministers were born from this; excellent generals and brave soldiers were also born from this. Choe Chiwon's (Choe Chiwon, a personal name) preface to the Nangnangbi (Nangnangbi Seo, a stele inscription) says that the country has a profound and mysterious way called Pungryu (Pungryu, a thought system in Silla), which actually encompasses Confucianism, Buddhism, and Taoism, and is used to transform all living beings. For example, at home, one is filial to parents, and abroad, one is loyal to the country, which is the doctrine of the Minister of Justice of Lu (Confucius). To deal with things with an attitude of non-action, and to teach in a way of non-speaking, this is the tenet of the Historian of Zhou (Laozi). Do no evil, practice all good, this is the teaching of the Crown Prince of Jeta Grove (Sakyamuni). In addition, Linghu Cheng's (Linghu Cheng, a personal name) Records of Silla (Silla Gogi, a historical book) of the Tang Dynasty says that the beautiful sons of noble families are selected, made up with powder and ornaments, and revered, and called Hwarang, and the people of the country all respect and serve them. This is probably a convenient method of the king's teaching. From Wonhwa (Wonhwa, the predecessor of Hwarang) to the end of Silla, there were more than two hundred people in total, among whom the Four Sages (Sa Seon, four famous Hwarang) were the most virtuous. For example, the Segi records that the king ascended the throne at a young age, devoted himself to Buddhism wholeheartedly, and in his later years shaved his head and became a monk, wearing the robes of a monk, calling himself Beopun (Beopun, a Dharma name), upholding the precepts, and purifying his body, speech, and mind, and ultimately ended his life in this way. When he passed away, the people of the country
以禮葬于哀公寺之北峰。是歲安含法師至自隋。至安含傳辨之。
贊曰。風俗之於人大矣哉。王者欲移易。于當世如水之就下。沛然孰御哉。始真興既崇像教。設花郎之遊。國人樂從倣傚。如趍寶肆。如登春臺。要其歸在乎遷善徙義。鴻漸于大道而已。彼漢哀帝徒以色是愛。故班固曰。柔曼之傾人意。非特女徒。蓋亦有男色焉。評之不可同日而語矣。
海東高僧傳卷第一(終) 大正藏第 50 冊 No. 2065 海東高僧傳
海東高僧傳卷第二
京北五冠山靈通寺住持教學賜紫沙門(臣)覺訓奉 宣撰
流通一之二覺德(明觀)智明(曇育)圓光安含(胡僧曇和 漢僧安和)阿離耶跋摩慧業慧輪玄恪(玄照名二人)玄游(僧哲)玄大梵
釋覺德新羅人。聰明廣博。凡聖莫測也。新羅既奉行佛教。人爭歸信。師以達智知世之可化。謂曰遷喬必出谷。學道務求師。若安々而居。遲々而行。非釋子棄恩之本意。即附舶入梁。為求法之先鋒。但不知第何年耳。此新羅入學之始。遂歷事明師。備承口訅如除翳膜。如去盯矃。有始有終。無荒無怠。德高行峻。道望彌隆。以采寶者非但自用。當還故國普振群貧。乃于真興王十年。與梁使赍佛舍利。還至舊都。王遽命有司。即遣百官
【現代漢語翻譯】 現代漢語譯本：以禮安葬在哀公寺的北峰。這年，安含法師從隋朝來到新羅。安含法師的佛法由辨法師傳承。
贊曰：風俗對於人的影響太大了。君王想要改變風俗，對於當時的社會，就像水往低處流一樣，浩浩蕩蕩，誰能阻擋呢？當初真興王推崇佛教，設立花郎的遊樂活動，國人樂於跟隨效仿，就像趕往寶物市場，登上春天的樓臺一樣。要說它的歸宿，就在於使人向善，遷移到正義，漸漸地走向大道罷了。那漢哀帝只是因為迷戀男色，所以班固說：『柔媚的男子迷惑人，不只是女子，也有男色啊。』（真興王和漢哀帝）的評價不可以相提並論啊。
《海東高僧傳》卷第一（完） 大正藏第50冊 No. 2065 《海東高僧傳》
《海東高僧傳》卷第二
京北五冠山靈通寺住持教學賜紫沙門（臣）覺訓 奉 宣撰
流通一之二：覺德（明觀），智明（曇育），圓光，安含（胡僧曇和，漢僧安和），阿離耶跋摩，慧業，慧輪，玄恪（玄照，同名二人），玄游（僧哲），玄大梵
釋覺德是新羅人，聰明廣博，凡人聖人都難以測度他。新羅既然奉行佛教，人們爭相歸信。覺德法師認為自己有通達的智慧，可以教化世人，於是說：『鳥兒遷徙一定要飛出山谷，學習佛道務必要尋求良師。如果安安穩穩地居住，慢慢吞吞地行走，就不是佛家弟子捨棄恩愛的本意。』於是他搭乘船隻前往梁朝，成為前往中原求法的第一人。只是不知道是哪一年。這是新羅人前往中原求學的開始。於是他歷事各位名師，充分地接受他們的口傳心授，就像去除眼中的翳膜，去除眼中的疔瘡一樣。有始有終，沒有荒廢和懈怠。德行高尚，道望日益隆盛。他認為采寶的人不應該只為自己所用，應當回到故國，普遍地救濟貧困的人。於是在真興王十年，與梁朝的使者一起帶著佛舍利，回到舊都。真興王立刻命令有關部門，派遣百官
【English Translation】 English version: He was buried with proper rites at the north peak of Aigong Temple. In this year, Dharma Master Anham arrived from the Sui Dynasty. Anham's Dharma was passed down by Dharma Master Byeon.
Eulogy: The influence of customs on people is immense. When a king wants to change customs, it's like water flowing downwards in society, vast and unstoppable. Initially, King Jinheung promoted Buddhism and established the Hwarang's recreational activities. The people were happy to follow and imitate, like rushing to a treasure market or ascending a spring terrace. Ultimately, its purpose lies in guiding people towards goodness, moving towards righteousness, and gradually progressing on the Great Path. Emperor Ai of Han, however, was merely infatuated with male beauty, so Ban Gu said: 'The seductive charm of men can captivate people, not just women, there are also male beauties.' The evaluations (of King Jinheung and Emperor Ai) cannot be compared on the same level.
The End of Volume 1 of Haedong Goseungjeon Taisho Tripitaka Volume 50, No. 2065, Haedong Goseungjeon
Haedong Goseungjeon, Volume 2
Compiled by Shramana (your subject) Gakhun, holder of the purple robe, teaching abbot of Lingtong Temple on Mount Ogwan, north of the capital, by Imperial Decree.
Circulation One of Two: Gakdeok (Myunggwan), Jimyeong (Damyuk), Wongwang, Anham (Hu monk Damhwa, Han monk Anhwa), Aryavarman, Hyeop, Hyeryun, Hyungak (Hyunjo, two people with the same name), Hyunyoo (Seungcheol), Hyundaebom
The monk Gakdeok was a person from Silla, intelligent and erudite, difficult for ordinary people and sages to fathom. Since Silla embraced Buddhism, people vied to believe in it. Master Gakdeok, with his insightful wisdom, believed he could transform the world, so he said, 'Birds must leave the valley to migrate, and those who study the Way must seek a good teacher. If one lives comfortably and moves slowly, it is not the original intention of Buddhist disciples to abandon affection.' Therefore, he boarded a ship to the Liang Dynasty, becoming the first to seek Dharma in the Central Plains. It is just not known in which year. This was the beginning of Silla people going to the Central Plains to study. He served various famous teachers, fully receiving their oral teachings, like removing the membrane from the eyes, removing the stye from the eyes. He had a beginning and an end, without negligence or laziness. His virtue was high, and his reputation grew. He believed that those who collect treasures should not only use them for themselves but should return to their homeland and universally help the poor. Therefore, in the tenth year of King Jinheung, he returned to the old capital with the Liang Dynasty's envoy, carrying Buddha relics. King Jinheung immediately ordered the relevant departments to dispatch officials.
備禮儀出迎于興輪寺前路。此亦舍利之始也。昔僧會適吳求伸七日方值神驗。師當人主已信之際。隨上國重使。來儀本國。了無艱□。又以法水普潤海表。使惰夫立□皆懷欲往之志。其功利復何勝道哉。后二十六年。陳遣使劉思及入學僧明觀。送釋氏經論無慮二千七百餘卷。初則新羅法化初張。經像多闕。至是班々將大備焉。二師所終。皆未詳聞矣。
釋智明．新羅人。神解超悟。行止合度。內蘊密行。讚揚他德挽回向己。舍直與人。颙々卬々。動有可觀。自竺教宣通於海東。權輿之際未曾大集。英俊間生。奮臂而作。或自悟以逞能。或遠求而命駕。新醫[袖-由+弇]于舊醫。邪正始分。舊尹告于新尹。師資相授。於是西入中國。飽參而來。繼踵而起。師以命世之才。當真平王之七年秋七月。問津利往。入陳求法。雲遊海陸。梗轉西東。茍有道而有名。悉爰咨而爰詣。如木從繩。如金成器飄然一去。忽爾十霜。學既得髓。心切傳燈。以真平王二十四年九月。隨入朝使還國。王欽風景仰。推重戒律。褒為大德。以勸方來。師嶽立嵩[荔/十]。量含滄溟。照之以慧月。振之以德風。緇素之徒。是彝是訓。後加大大德。蔚居峻秩。不知所卒。初師入陳后五年。圓光法師入陳八年。曇育入隋七年。隨入朝使惠文俱還
【現代漢語翻譯】 現代漢語譯本：備好禮儀，在興輪寺前的道路上迎接。（僧人攜舍利前來）這也是舍利傳入新羅的開端。過去，僧會在吳地請求顯靈，七日後才出現神異的景象。而智明法師正值君主已經信佛之際，跟隨上國的使者，來到本國，一路順利，毫無困難。又用法水普遍滋潤海外，使懶惰的人都立下志向，想要前往（佛法之地）。他的功德利益又怎麼能用言語說盡呢？後來，在（智明法師之後）二十六年，陳朝派遣使者劉思以及入學僧人明觀，送來佛教經論，總共有二千七百多卷。起初，新羅的佛法教化剛剛開始，經書和佛像大多缺乏，到這時才漸漸完備。兩位法師（劉思和明觀）的最終結局，都沒有詳細的記載。
釋智明，新羅人。神思敏捷，領悟力超群，行為舉止合乎規範。內心蘊藏著秘密的修行，讚揚他人的優點，挽回自己的不足，捨棄自己的利益而給予他人。莊重恭敬，一舉一動都值得觀看。自從佛教傳到海東（新羅），在開創之初，還未曾有過大規模的聚集。英俊傑出的人才相繼出現，奮發努力。有人自己領悟而逞強，有人遠方求法而奔波。新的醫生勝過舊的醫生，邪正之分才開始明確。新的縣尹告訴舊的縣尹（為政之道），師父和弟子互相傳授。於是智明法師西行進入中國，充分參學后歸來，繼承前人的事業。智明法師以濟世之才，在真平王七年秋七月，渡過海前往（中國）求法。雲遊四海，歷經艱辛，無論東西，只要有道之人，有名望的地方，都前往請教。如同木頭用墨線校正，如同金子被製成器物，飄然離去，轉眼就是十年。學問已經得到精髓，心中渴望傳揚佛法。在真平王二十四年九月，跟隨入朝的使者回國。國王欽佩他的風采，推崇戒律，褒獎他為大德，用來勸勉後來的人。智明法師像高山一樣聳立，胸懷像大海一樣寬廣，用智慧之月照耀，用德行之風吹拂，僧人和俗人，都以他為榜樣。後來又加封為大大德，身居高位。不知道他最終在哪裡去世。當初，智明法師進入陳朝五年後，圓光法師進入陳朝八年，曇育進入隋朝七年，跟隨入朝的使者惠文一同回國。
【English Translation】 English version: Prepared with proper etiquette, they welcomed (the monks carrying the Śarīra) on the road in front of Heungnyun Temple. This was also the beginning of the Śarīra's introduction to Silla. In the past, the monk Sēnghuì (僧會) requested a divine manifestation in Wú (吳), and only after seven days did a miraculous phenomenon appear. Master (Zhìmíng 智明) arrived at a time when the ruler already believed in Buddhism, and he followed the envoys of the superior country to this country, smoothly and without any difficulties. Furthermore, he used the water of Dharma to universally irrigate the lands beyond the sea, causing even the lazy to aspire to go (to the land of Buddhism). How can his merits and benefits be fully described? Later, twenty-six years after (Zhìmíng 智明), the Chén (陳) dynasty sent the envoy Liú Sī (劉思) and the entering-school monk Míngguān (明觀) to deliver Buddhist scriptures and treatises, totaling more than two thousand seven hundred volumes. Initially, the Buddhist teachings of Silla had just begun, and scriptures and images were mostly lacking, but by this time they were gradually becoming complete. The final fates of the two masters (Liú Sī 劉思 and Míngguān 明觀) are not recorded in detail.
The monk Zhìmíng (智明) was a native of Silla. He possessed quick wit and outstanding comprehension, and his conduct was in accordance with the norms. He harbored secret practices within, praised the virtues of others, and made up for his own shortcomings, relinquishing his own interests to give to others. Solemn and respectful, every movement was worthy of observation. Since Buddhism was introduced to Haedong (海東, Silla), there had never been a large gathering at the beginning. Outstanding talents emerged one after another, striving diligently. Some relied on their own understanding to show off their abilities, while others traveled far to seek the Dharma. The new doctors surpassed the old doctors, and the distinction between right and wrong began to be clear. The new magistrate told the old magistrate (the way of governing), and the teacher and disciples taught each other. Thereupon, Master Zhìmíng (智明) went west into China, fully studied and returned, continuing the work of his predecessors. Master Zhìmíng (智明), with his talent for saving the world, crossed the sea to seek the Dharma in the seventh year of King Jinpyeong (真平王) in the seventh month of autumn. He traveled far and wide, enduring hardships, and wherever there were people of virtue and places of reputation, he went to consult them. Like wood corrected with an inked line, like gold made into a vessel, he departed gracefully, and in the blink of an eye, ten years had passed. Having obtained the essence of learning, he yearned to spread the Dharma. In the ninth month of the twenty-fourth year of King Jinpyeong (真平王), he returned to the country with the envoy who went to court. The king admired his demeanor, respected the precepts, and praised him as a Great Virtue (大德), in order to encourage those who came later. Master Zhìmíng (智明) stood tall like a high mountain, and his heart was as broad as the ocean. He illuminated with the moon of wisdom and fanned with the wind of virtue. Monks and laypeople alike took him as their model. Later, he was further honored as a Great Great Virtue (大大德) and held a high position. It is not known where he eventually passed away. Initially, five years after Master Zhìmíng (智明) entered the Chén (陳) dynasty, the Dharma Master Wongwang (圓光) entered the Chén (陳) dynasty for eight years, and Tanyuk (曇育) entered the Suí (隋) dynasty for seven years, and returned together with the envoy Hyemoon (惠文) who went to court.
。師與智明。並以高德顯名。當代之才之美。固不相上下者也。
贊曰。季札觀樂於周室。仲尼問禮于老聃。非始學也。亦有宗矣。德等往還上國。訪道而返。斯亦異類而同歸者歟。
釋圓光．俗姓薜氏。或云樸。新羅王京人。年十三落髮爲僧(續高僧傳云入唐剎削)神器恢廓。惠解超倫。校涉玄儒。愛染篇章。逸想高邁。厭居情鬧。三十歸隱三岐山影不出洞。有一比丘。來止近地。作蘭若修道。師夜坐誦唸。有神呼曰。善哉凡修行者雖眾。無出法師右者。今彼比丘徑修咒術。但惱汝凈念礙我行路。而無所得。每當經歷。幾發噁心。請師誘令移去。若不□住從。當有患矣。明旦師往告彼僧曰。可移居逃害。不然將有不利。對曰。至行魔之所妨。何憂妖鬼言乎。是夕其神來訊。彼答．師恐其怒也。謬曰未委耳。何敢不聽。神曰吾己俱知其情。且可默住而見之。至夜聲動如雷。黎明往視之。有山頹于蘭若壓焉。神來證曰。吾生幾千年。威變最壯。此何足怪。因諭曰。今師雖有自利。而闕利他。何不入中朝得法波及后徒。師曰．學道于中華固所愿也。海陸迥阻。不能自達。於是神祥誘西遊之事。乃以真平王十二年春三月。遂入陳遊歷講肆。領牒微言。傳稟成實．涅槃．三藏數論。便投吳之虎丘。攝想青霄。因信
【現代漢語翻譯】 現代漢語譯本：師父與智明都以高尚的品德而聞名，是當時才華與美德不相上下的人。
讚語說：季札在周朝觀看音樂，仲尼向老聃請教禮儀，並非是剛開始學習，而是有所宗法。德等前往上國，尋訪真理而歸，這也可以說是不同路徑而達到相同目標的人啊。
釋圓光（俗姓薛，一說姓樸），是新羅王京人。十三歲剃度出家（《續高僧傳》記載是在唐朝寺廟削髮）。他器宇軒昂，智慧超群，廣泛涉獵玄學和儒學，喜愛文章。他思想奔放，厭惡喧囂，三十歲隱居在三岐山影不出洞。有一位比丘，住在附近，建造蘭若（精舍）修行。圓光法師夜晚坐禪誦經時，有神靈呼喚說：『好啊！修行的人雖然很多，但沒有能超過法師您的。現在那位比丘專修咒術，只是擾亂您的清凈念頭，妨礙我行走，卻一無所得。每次經過這裡，幾乎都要生出惡念。請法師勸他搬走。如果不聽勸告，將會發生禍患。』第二天早上，法師前去告訴那位僧人說：『您最好搬走以躲避災禍，不然將會有不利的事情發生。』僧人回答說：『修行精進的人會受到邪魔的阻礙，何必擔憂妖魔鬼怪的話呢？』當晚，神靈前來詢問，僧人回答說，『法師恐怕我發怒，謊稱說不知道，怎麼敢不聽從呢？』神靈說：『我已經完全知道他的情況了，你暫且默默地住在這裡看看吧。』到了晚上，聲音震動如雷。黎明時前去檢視，有一座山崩塌壓在了蘭若上。神靈前來證實說：『我生存了幾千年，威力的變化最為強大，這有什麼奇怪的。』於是告誡說：『現在法師您雖然有自利的行為，但缺少利他的行為。為什麼不前往中朝（中國）求取佛法，使佛法流傳到後世呢？』法師說：『到中華學習佛法，正是我所希望的。只是海路遙遠阻隔，無法自己到達。』於是神靈祥瑞地引導他西行。于真平王十二年春三月，於是前往陳朝遊歷講學，領受精微的言論，傳習成實宗、涅槃宗、三藏和數論。便前往吳地的虎丘，收攝心神于青霄之中，因此相信了神靈。
【English Translation】 English version: The Master and Zhiming were both renowned for their high virtue, being contemporaries of equal talent and excellence.
The eulogy says: Ji Zha observed music in the Zhou court, and Zhongni (Confucius) inquired about rites from Lao Dan (Lao Tzu). This was not the beginning of their learning, but rather they had a foundation. De Deng traveled to the upper country to seek the Way and returned. Could this also be said to be people of different paths reaching the same goal?
Shi Yuanguang (secular surname Xue, or possibly Pu) was a native of Wangjing in Silla (ancient Korean kingdom). At the age of thirteen, he shaved his head and became a monk (the 'Continued Biographies of Eminent Monks' states he shaved his head in a Tang dynasty temple). He possessed a grand demeanor and outstanding wisdom, widely studying metaphysics and Confucianism, and loving literature. With lofty aspirations, he disliked the noise and bustle of the world. At the age of thirty, he retreated to Yingbuchu Cave on Sanqi Mountain. A Bhiksu (monk) came to reside nearby, building a lanya (small monastery) to cultivate the Way. One night, as the Master sat in meditation and recited scriptures, a spirit called out, 'Excellent! Although there are many practitioners, none surpass you, Dharma Master. That Bhiksu is only practicing incantations, disturbing your pure thoughts and obstructing my path, yet gaining nothing. Every time I pass by, I almost develop evil intentions. Please persuade him to move away. If he does not listen, there will be misfortune.' The next morning, the Master went to tell the monk, 'You should move away to avoid disaster, otherwise something unfavorable will happen.' The monk replied, 'A diligent practitioner will be obstructed by demons. Why worry about the words of ghosts and spirits?' That night, the spirit came to inquire, and the monk replied, 'The Master feared I would be angry, so he falsely claimed ignorance. How dare I disobey?' The spirit said, 'I already know his situation completely. You may quietly stay here and observe.' That night, the sound was as loud as thunder. At dawn, upon inspection, a mountain had collapsed and crushed the lanya. The spirit came to confirm, saying, 'I have lived for thousands of years, and my power is at its greatest. What is so strange about this?' Then he advised, 'Now, although you, Master, have self-benefit, you lack benefiting others. Why not go to the Central Dynasty (China) to seek the Dharma and spread it to future generations?' The Master said, 'To study the Dharma in China is indeed my wish. However, the sea route is distant and obstructed, and I cannot reach it on my own.' Thereupon, the spirit auspiciously guided him on his journey to the west. In the third month of spring in the twelfth year of King Jinpyeong, he traveled to the Chen Dynasty to study and lecture, receiving subtle teachings and transmitting the Satyasiddhi, Nirvana, Tripitaka, and Samkhya schools. He then went to Tiger Hill in Wu, concentrating his mind on the azure sky, and thus believed in the spirit.
士請。遂講成實。企仰請益。相接如鱗。會隋兵入楊都。主將望見塔火。將救之。只見師被縛在塔前。若無告狀。異而釋之。開皇間攝論肇興。奉佩文言。宣譽京皋。績業既精。道東須繼。本朝上啟。有敕放還。真平二十二年庚申。隨朝聘使奈麻諸父大舍橫川還國。俄見海中異人出拜請曰。愿師為我創寺常講真詮。令弟子得勝報也。師頷之。師往來累稔。老幼相忻。王亦面申虔敬。仰若能仁。遂到三岐山舊居。午夜彼神來問往返如何。謝曰。賴爾恩護凡百適愿。神曰。吾固不離扶擁。且師與海龍結創寺約。其龍今亦偕來。師問之曰。何處為可。神曰。于彼雲門小當有群鵲啄地。即其處也。詰朝師與神龍偕歸。果見其地。即崛地有石塔存焉。便創伽藍。額曰云門而住之。神又不捨冥衛。一日神報曰。吾大期不久。愿受菩薩戒。為長往之資。師乃授訖。因結世世相度之誓。又謂曰神之形可得見乎。曰。師可遲明望東方。有大臂貫云接天。神曰。師見予臂乎。雖有此神。未免無常。當於某日死於某地。請來訣別。師趁期往見。一禿黑貍吱吱而斃。即其神也。西海龍女常隨聽講。適有大旱。師曰汝幸雨境內。對曰。上帝不許。我若謾雨。必獲罪于天。無所禱也。師曰。吾力能免矣。俄而南山朝隮。崇朝而雨。時天雷震即欲罰之
【現代漢語翻譯】 現代漢語譯本： 於是（他）應邀去講解《成實論》（佛教論書名）。仰慕他並向他請教的人，絡繹不絕，像魚鱗一樣密集。適逢隋朝軍隊攻入楊都（隋朝都城，今江蘇揚州）。主將遠遠望見塔中火光，想要去救援，卻只見法師被捆綁在塔前，好像沒有人告發他一樣。主將感到奇怪，便釋放了他。開皇年間，《攝大乘論》（佛教論書名）開始興盛，法師奉行並讚賞其中的文辭，在京城一帶宣揚，他的學業已經非常精深，道場需要有人繼承。本朝上奏朝廷，皇帝下令放他回國。真平二十二年庚申年，他跟隨朝聘使奈麻諸父大舍橫川回國。不久，他看見海中出現一位異人，向他頂禮膜拜並請求說：『希望法師為我建立寺廟，經常講解真正的佛法，讓弟子能夠得到殊勝的果報。』法師點頭答應了。法師往來多年，當地老幼都非常高興。國王也親自表達虔誠的敬意，仰慕他如同仰慕佛陀。於是到達三岐山舊居。半夜，那位神來問他往返的情況如何。法師感謝說：『多虧您的恩護，一切都如願以償。』神說：『我一直都在暗中扶持保護。而且法師您與海龍約定建立寺廟，那條龍現在也一起來了。』法師問它說：『在哪裡建寺廟比較合適？』神說：『在那雲門山，稍後會有群鵲啄地的地方，那就是了。』第二天早上，法師與神龍一同前往，果然看到了那個地方。隨即挖掘地面，發現有一座石塔存在。便在那裡建立伽藍（寺廟），命名為雲門寺並居住在那裡。神仍然沒有離開，繼續在暗中守護。一天，神告訴法師說：『我大限將至，希望受菩薩戒，作為前往來世的資糧。』法師於是為他授戒完畢，因此結下世世代代相互救度的誓言。神又說：『我的形體可以被看見嗎？』（神）說：『法師可以等到天亮時望向東方，會有一隻巨大的手臂貫穿雲層，連線天際。』神說：『法師您看見我的手臂了嗎？』即使有這樣的神力，也無法避免無常。我將在某日死於某地，請您來訣別。法師按期前往，看見一隻禿頂的黑色小貍貓吱吱地死去，那就是那位神。西海龍女經常跟隨聽講。恰逢遇到大旱，法師說：『你降雨在境內吧。』龍女回答說：『上帝不允許。我如果擅自降雨，必定會觸犯天條，沒有辦法祈禱啊。』法師說：『我的力量能夠免除你的罪責。』不久，南山升起雲霧，很快就下起了雨。當時天雷震動，就要懲罰龍女。
【English Translation】 English version: Then, he accepted an invitation to lecture on the Chengshi Lun (Tattvasiddhi Shastra) (a Buddhist treatise). Those who admired him and sought his teachings came in droves, as dense as fish scales. It happened that the Sui army entered Yangdu (the capital of the Sui Dynasty, present-day Yangzhou, Jiangsu). The commanding general saw the fire in the pagoda from afar and wanted to save it, but he only saw the Dharma master tied up in front of the pagoda, as if no one had accused him. The general found it strange and released him. During the Kaihuang era, the She Dasheng Lun (Mahāyānasaṃgraha) (a Buddhist treatise) began to flourish. The Dharma master upheld and praised its words, proclaiming it in the capital area. His scholarship was already very profound, and the Dharma community needed someone to succeed him. The current dynasty petitioned the court, and the emperor ordered him to return to his country. In the year Gengshen, the twenty-second year of Zhenping, he followed the envoy Naima Zhufu Dashe Hengchuan back to his country. Soon, he saw a strange man emerge from the sea, prostrating and requesting: 'I hope that the Dharma master will build a temple for me and often lecture on the true Dharma, so that disciples can obtain supreme rewards.' The Dharma master nodded in agreement. The Dharma master traveled back and forth for many years, and the local people, young and old, were very happy. The king also personally expressed his sincere respect, admiring him as if he were the Buddha. Then, he arrived at his old residence on Mount Sanqi. In the middle of the night, that spirit came to ask him how his travels were. The Dharma master thanked him, saying: 'Thanks to your gracious protection, everything has been as I wished.' The spirit said: 'I have always been secretly supporting and protecting you. Moreover, Dharma master, you made an agreement with the sea dragon to build a temple, and that dragon has now come with you.' The Dharma master asked it: 'Where would be a suitable place to build the temple?' The spirit said: 'On that Yunmen Mountain, there will soon be a place where a flock of magpies are pecking at the ground; that is the place.' The next morning, the Dharma master and the dragon went together, and indeed saw that place. Then, they dug into the ground and found a stone pagoda. They built a Galan (monastery) there, named it Yunmen Temple, and resided there. The spirit still did not leave, continuing to protect him in secret. One day, the spirit told the Dharma master: 'My time is approaching, and I hope to receive the Bodhisattva precepts as provisions for going to the next life.' The Dharma master then completed the ordination for him, thus forming a vow to save each other for generations. The spirit then said: 'Can my form be seen?' (The spirit) said: 'The Dharma master can wait until dawn and look to the east; there will be a huge arm piercing through the clouds, connecting to the sky.' The spirit said: 'Dharma master, do you see my arm?' Even with such spiritual power, one cannot avoid impermanence. I will die on a certain day in a certain place; please come to say goodbye.' The Dharma master went as scheduled and saw a bald, black raccoon squeaking and dying; that was the spirit. The Dragon Girl of the West Sea often followed to listen to the lectures. It happened that there was a great drought, and the Dharma master said: 'You should bring rain to the territory.' The Dragon Girl replied: 'The Emperor of Heaven does not allow it. If I bring rain without permission, I will surely offend the heavenly laws, and there is no way to pray for forgiveness.' The Dharma master said: 'My power can exempt you from the punishment.' Soon, clouds rose from the South Mountain, and it rained very quickly. At that time, thunder rumbled, about to punish the Dragon Girl.
。龍告急。師匿龍于講床下講經。天使來告曰。予受上帝命師為逋逃者。主萃不得成命奈何。師指庭中梨木曰。彼變為此樹。汝當擊之。遂震梨而去。龍乃出謝禮。以其木代已受罰。引手撫之。其樹即蘇。真平王三十年。王患句高麗屢侵封疆。欲請隋兵以征敵國。命師修乞師表。師曰。求自存而滅他。非沙門之行也。然貧道在大王之土地。費大王之衣食。敢不唯命是從。乃述以聞。師性虛閑。情多泛愛。言常含笑。慍結不形。為箋表啟書。並出自胸襟。舉國傾奉。委以治方。乘機敷化。垂範後代。三十五年皇龍寺設百座會。邀集福田講經。師為上首。常僑居加悉寺講演真詮。沙梁部．貴山。帚頂。詣門摳衣告曰。俗士顓蒙無所知識。愿賜一言。為終身之誡。師曰有菩薩戒。其別有十。若等為人臣子。恐不能行。今有世俗五戒。一曰事君以忠。二曰奉親以孝。三曰交友以信。四曰臨戰不退。五曰殺生有擇。若等行之無忽。貴山曰。他則既受命矣。但不曉殺生有擇。師曰。春夏月及六齋日不殺。是擇時也。不殺使畜。謂牛馬雞犬。不殺細物。謂肉不足一臠。是擇物也。過此雖□所□。但不求多殺。此可謂世俗之善戒。貴山等守而勿墮。后國王染患。醫治不□。請師說法。入宮安置。或講或說。王誠心信奉。初夜見師首領。
【現代漢語翻譯】 現代漢語譯本：龍告急。法師將龍藏在講經的床下，繼續講經。天使來告知說：『我奉上帝的命令，法師是窩藏逃犯的人。主上找不到龍，無法完成命令，怎麼辦？』法師指著庭院中的梨樹說：『讓那條龍變成這棵樹，你們應當擊打它。』天使於是震動梨樹離去。龍出來謝罪，願意用那棵樹代替自己受罰。法師用手撫摸梨樹，那樹立刻復甦。真平王三十年，國王擔憂句高麗屢次侵犯邊境，想要請求隋朝的軍隊來征討敵國，命令法師撰寫乞求援兵的表文。法師說：『爲了自身生存而消滅他人，不是沙門（Śrāmaṇa）[出家修行者]的行為。然而貧道在大王的土地上，花費大王的衣食，怎敢不聽從命令。』於是將表文撰寫上報。法師天性虛靜閒適，情感博大而充滿愛心，言語常常帶著笑容，憤怒從不顯露。所寫的箋表啟書，都出自真誠的胸懷。全國上下都傾心敬奉，委託他治理地方，趁機傳播教化，為後代樹立榜樣。真平王三十五年，皇龍寺設立百座法會，邀請眾僧講經祈福，法師為上首。法師常居住在加悉寺，講解佛法的真諦。沙梁部（Saryang-bu）[新羅官位名]的貴山（Gwisil），帚頂（Jupjeong），來到法師門前，拉著他的衣袖告知說：『我們這些俗人愚昧無知，希望您能賜予一句教誨，作為終身的告誡。』法師說：『有菩薩戒（Bodhisattva vows），其中有十條特別的戒律。你們這些人作為臣子和兒子，恐怕不能實行。現在有世俗的五戒：一是侍奉君主以忠誠，二是侍奉父母以孝順，三是與朋友交往以誠信，四是面臨戰鬥不退縮，五是殺生要有選擇。你們如果能夠實行這些，不要疏忽。』貴山說：『其他的都已經領受了，只是不明白殺生要有選擇是什麼意思。』法師說：『在春夏月份以及六齋日不殺生，這是選擇時辰。不殺使役的牲畜，比如牛馬雞犬，不殺細小的生物，比如肉不夠一塊，這是選擇對象。』超過這些，即使有所殺戮，但不求多殺。這可以稱作世俗的善良戒律。』貴山等人謹守這些戒律，不敢違背。後來國王染上疾病，醫生治療無效，請法師說法。法師進入王宮安頓下來，或講經或說法。國王誠心信奉。一天晚上，國王看見法師的頭顱。
【English Translation】 English version: A dragon was in distress. The master hid the dragon under the lecture bed while lecturing on the scriptures. An angel came and announced, 'I have received the order of the Supreme God that the master is harboring a fugitive. The Lord cannot find the dragon and cannot complete the order, what should be done?' The master pointed to the pear tree in the courtyard and said, 'Let that dragon transform into this tree, and you should strike it.' Thereupon, the angel shook the pear tree and departed. The dragon then came out to apologize and offered the tree to take the punishment in its place. The master stroked the tree with his hand, and the tree immediately revived. In the 30th year of King Jinpyeong's reign, the king was worried that Goguryeo (Goguryeo) [Ancient Korean kingdom] frequently invaded the borders and wanted to request troops from the Sui Dynasty (Sui Dynasty) [Chinese dynasty] to conquer the enemy country. He ordered the master to draft a memorial requesting aid. The master said, 'To destroy others for one's own survival is not the practice of a Śrāmaṇa (Śrāmaṇa) [Wandering Ascetic]. However, this poor monk lives on the king's land and consumes the king's food and clothing, how dare I disobey the order?' Thereupon, he drafted the memorial and reported it. The master was by nature serene and leisurely, and his emotions were broad and full of love. His words always contained a smile, and his anger was never expressed. The letters and memorials he wrote all came from his sincere heart. The whole country wholeheartedly revered him and entrusted him with governing the region, taking the opportunity to spread teachings and set an example for future generations. In the 35th year of King Jinpyeong's reign, Hwangnyongsa Temple (Hwangnyongsa Temple) [Royal temple of Silla] established a hundred-seat assembly, inviting monks to lecture on the scriptures and pray for blessings. The master was the chief among them. He often resided in Gasilsa Temple (Gasilsa Temple) [Temple name] to lecture on the true meaning of Buddhism. Gwisil (Gwisil) [Silla official rank] of Saryang-bu (Saryang-bu) [Silla administrative division] and Jupjeong (Jupjeong) [Korean name], came to the master's door, pulled at his sleeves, and said, 'We common people are ignorant and have no knowledge. We hope you can give us a word of advice as a lifelong admonition.' The master said, 'There are Bodhisattva vows (Bodhisattva vows), among which there are ten special precepts. You people, as subjects and sons, are probably unable to practice them. Now there are five secular precepts: First, serve the ruler with loyalty; second, serve parents with filial piety; third, associate with friends with trustworthiness; fourth, do not retreat in the face of battle; fifth, be selective in killing living beings. If you can practice these, do not neglect them.' Gwisil said, 'We have already received the other precepts, but we do not understand what it means to be selective in killing living beings.' The master said, 'Do not kill in the spring and summer months and on the six fasting days, this is selecting the time. Do not kill domestic animals, such as cattle, horses, chickens, and dogs; do not kill small creatures, such as meat that is not enough for a piece, this is selecting the object.' Beyond these, even if there is killing, do not seek to kill much. This can be called the good precepts of the secular world.' Gwisil and others carefully observed these precepts and dared not violate them. Later, the king contracted an illness, and the doctors' treatment was ineffective. He invited the master to preach the Dharma. The master entered the palace and settled down, sometimes lecturing on the scriptures and sometimes preaching. The king sincerely believed and revered him. One night, the king saw the master's head.
金色如日輪。宮人共睹。王疾立效。法臘既高。乘輿入內。衣服藥石。並是王手自營用希專福。襯施之資舍充營寺。惟余衣缽以此盛宣正法。誘掖道俗。將終之際。王親執慰。囑累遺法兼濟斯民。為說徴詳。建福五十八年。不豫經七日。遺誡清切。端坐終於所住。皇隆寺東北虛中音樂盈空。異香充院。合國悲慶。葬具羽儀同於王禮。春秋九十九。即貞觀四年也。後有兒胎死者。聞諺傳埋于有德人墓側。子孫不絕。乃私瘞之。即日震。胎尸擲于塋外。三岐山浮屠至今存焉。
高弟圓安亦新羅人。機鋒穎銳。性希歷覽。仰慕幽永。遂北趣九都。東觀不耐。又游西燕北魏。后展帝京。備通方俗。尋諸經論。跨轢大綱。洞清纖旨。高軌光塵。以道素有聞。特進肅瑀請住所造藍田津樑寺。供給四事。不知所終。
贊曰。昔遠公不廢俗典。講論之際。引莊老連類。能使人悟解玄旨。若光師之論世俗戒。蓋學通內外。隨機設法之效也。然殺生有擇者。夫豈湯網去三面。仲尼弋不射宿之謂耶。又其動天神返天使則道力固可知也已。
釋安含。俗姓金。詩賦伊飧之孫也。生而覺悟。性乃沖虛。毅然淵懿之量。莫窮涯畛。嘗浪志遊方。觀風私化。真平二十二年約與高僧惠宿為伴。擬將乘桴泛泥浦津。過涉島之下。忽值風
【現代漢語翻譯】 現代漢語譯本： 金色如同太陽的光輪，宮中的人都看到了。國王的疾病立刻痊癒。道行年歲已經很高，被用車輛抬入宮內。衣服和藥物，都是國王親手操辦，希望以此專心祈求福報。節省下來的佈施財物，全部用來營建寺廟。只留下衣缽，用它來弘揚正法，引導僧人和俗人。臨終之際，國王親自前去慰問，囑託他繼續弘揚佛法，兼濟百姓。為他說了很多詳細的事情。在建福五十八年，生病七天後，遺囑清晰懇切，端坐在他所居住的地方圓寂。皇隆寺東北方的空中充滿了音樂，奇異的香氣瀰漫整個寺院。全國上下都感到悲傷和慶幸。葬禮的器具和儀仗，都按照國王的禮儀進行。享年九十九歲，即貞觀四年。後來有人將死去的胎兒，埋在有德之人的墓旁，因為有諺語說這樣做可以使子孫不絕。當天就發生了地震，胎兒的屍體被拋到墓地外面。三岐山的佛塔至今仍然存在。
高足弟子圓安也是新羅人（Silla，古代朝鮮國家）。他機智敏銳，不喜歡四處遊歷，仰慕幽靜和長久。於是北上前往九都，東邊遊覽不耐。又遊歷了西燕和北魏，後來到了帝京。精通各地的風俗人情，尋訪各種經論，超越了綱要，徹底明白細微的旨意。高尚的品行如同光芒照耀塵世，因為他的道行素來聞名，特進肅瑀（Su Yu，人名）邀請他住在自己建造的藍田津樑寺（Lan Tian Jin Liang Temple）。供給他的生活所需。不知道他最終的結局。
讚頌說：從前遠公（Yuan Gong，慧遠大師）不廢棄世俗的典籍，在講論的時候，引用莊子和老子的思想來類比，能夠使人領悟玄妙的旨意。如同光師（Guang Shi，僧人）所說的世俗戒律，大概是因為學問貫通內外，隨機應變的緣故。然而殺生也有選擇，這難道不是商湯的網開了三面，孔子用箭射鳥不射歸巢鳥的意思嗎？還有他能使天神感動，返回天宮，他的道力由此可知了。 English version: Golden like the sun's disc, witnessed by all in the palace. The king's illness was immediately cured. His monastic age was high, and he was carried into the palace by carriage. Clothing and medicine were all personally attended to by the king, hoping to single-mindedly seek blessings. The resources saved from offerings were all used to build temples. Only his robe and bowl remained, with which to propagate the true Dharma and guide monks and laypeople. As he approached his end, the king personally consoled him, entrusting him with the legacy of the Dharma to benefit the people. He spoke in great detail. In the fifty-eighth year of Jianfu, after being ill for seven days, his final instructions were clear and earnest. He passed away peacefully in a seated posture in his residence. To the northeast of Huanglong Temple (Huanglong Temple), the air was filled with music, and the courtyard was filled with extraordinary fragrance. The entire nation mourned and celebrated. The funeral arrangements and regalia were the same as those for a king. He lived to the age of ninety-nine, which was the fourth year of the Zhenguan era. Later, when a child died in the womb, people heard a saying that burying it next to the tomb of a virtuous person would ensure an unbroken line of descendants. So they secretly buried it there. That very day, there was an earthquake, and the corpse of the fetus was thrown outside the tomb. The pagoda on Sanqi Mountain (Sanqi Mountain) still exists today.
His eminent disciple Yuan An (Yuan An), was also from Silla (Silla, ancient Korean kingdom). He was quick-witted and sharp, and disliked extensive travel, admiring seclusion and longevity. So he went north to Jiudu, and traveled east to Bunai. He also traveled to Western Yan and Northern Wei, and later arrived at the imperial capital. He was well-versed in the customs of various places, and sought out various scriptures and treatises, surpassing the outlines and thoroughly understanding the subtle meanings. His noble conduct shone like light upon the world. Because his virtue was known far and wide, the specially advanced Su Yu (Su Yu, personal name) invited him to reside in the Lantian Jinliang Temple (Lan Tian Jin Liang Temple) that he had built. He provided for his needs. His final fate is unknown.
The eulogy says: In the past, Venerable Yuan (Yuan Gong, Master Huiyuan) did not abandon secular texts. When lecturing, he drew analogies from the thoughts of Zhuangzi and Laozi, enabling people to understand the profound meaning. Like the secular precepts discussed by Master Guang (Guang Shi, a monk), it was probably because his learning penetrated both internal and external matters, and he adapted his methods accordingly. However, there is a choice in killing living beings. Isn't this what Tang's net opened on three sides, and Confucius shooting birds but not shooting those returning to their nests means? Furthermore, his ability to move the gods and return the angels shows that his spiritual power was indeed considerable.
【English Translation】 Golden like the sun's disc, witnessed by all in the palace. The king's illness was immediately cured. His monastic age was high, and he was carried into the palace by carriage. Clothing and medicine were all personally attended to by the king, hoping to single-mindedly seek blessings. The resources saved from offerings were all used to build temples. Only his robe and bowl remained, with which to propagate the true Dharma and guide monks and laypeople. As he approached his end, the king personally consoled him, entrusting him with the legacy of the Dharma to benefit the people. He spoke in great detail. In the fifty-eighth year of Jianfu, after being ill for seven days, his final instructions were clear and earnest. He passed away peacefully in a seated posture in his residence. To the northeast of Huanglong Temple (Huanglong Temple), the air was filled with music, and the courtyard was filled with extraordinary fragrance. The entire nation mourned and celebrated. The funeral arrangements and regalia were the same as those for a king. He lived to the age of ninety-nine, which was the fourth year of the Zhenguan era. Later, when a child died in the womb, people heard a saying that burying it next to the tomb of a virtuous person would ensure an unbroken line of descendants. So they secretly buried it there. That very day, there was an earthquake, and the corpse of the fetus was thrown outside the tomb. The pagoda on Sanqi Mountain (Sanqi Mountain) still exists today. His eminent disciple Yuan An (Yuan An), was also from Silla (Silla, ancient Korean kingdom). He was quick-witted and sharp, and disliked extensive travel, admiring seclusion and longevity. So he went north to Jiudu, and traveled east to Bunai. He also traveled to Western Yan and Northern Wei, and later arrived at the imperial capital. He was well-versed in the customs of various places, and sought out various scriptures and treatises, surpassing the outlines and thoroughly understanding the subtle meanings. His noble conduct shone like light upon the world. Because his virtue was known far and wide, the specially advanced Su Yu (Su Yu, personal name) invited him to reside in the Lantian Jinliang Temple (Lan Tian Jin Liang Temple) that he had built. He provided for his needs. His final fate is unknown. The eulogy says: In the past, Venerable Yuan (Yuan Gong, Master Huiyuan) did not abandon secular texts. When lecturing, he drew analogies from the thoughts of Zhuangzi and Laozi, enabling people to understand the profound meaning. Like the secular precepts discussed by Master Guang (Guang Shi, a monk), it was probably because his learning penetrated both internal and external matters, and he adapted his methods accordingly. However, there is a choice in killing living beings. Isn't this what Tang's net opened on three sides, and Confucius shooting birds but not shooting those returning to their nests means? Furthermore, his ability to move the gods and return the angels shows that his spiritual power was indeed considerable.
浪。回泊此濱。明年有旨簡差堪成法器者。入朝學問。遂命法師𠃔當行矣。乃與聘國使同舟涉海。遠赴天庭。天王引見。皇情大悅。敕配于大興聖寺居住。旬月之間洞解玄旨。於是[荔/十]山仙掌十驛之程。即日午行回。誰聞夕鼓。秦嶺帝宮千里之地。即星馳陟降。豈待晨鐘。十乘秘法。玄義真文。五稔之中莫不該覽。越二十七年。爰與于闐沙門毗摩真諦。沙門農加陀等俱來至此。西域胡僧直到雞林。蓋自茲也。崔致遠所撰義相傳云。相真平建福四十二年受生。是年東方聖人安弘法師與西國二三藏。漢僧二人至自唐。注云。北天竺烏萇國毗摩羅真諦年四十四。農伽陀。年四十六。摩豆羅國佛陀僧伽。年四十六。經由五十二國始漢土。遂東來住皇龍寺。譯出旃檀香火星光妙女經。鄉僧曇和筆授。未幾漢僧上表。乞還中國。王許而送之。則安弘者殆和尚是也。又按新羅本記。真興王三十七年。安弘入陳求法。與胡僧毗摩羅等二人回。上楞伽勝鬘經及佛舍利。自真興末至真平建福。相去幾五十年。何三藏來之前卻如是。或恐安含。安弘。實有二人。然其所與三藏不殊。而厥名不殊。今合而立傳。又未詳西國三藏去留所終。和尚返國。以後作讖書一卷。字印離合。為之者罕測。宗[這-言+((立-〦)/木)]幽隱。索理
【現代漢語翻譯】 現代漢語譯本： 浪法師返回，停泊在這個海濱。第二年，國王下旨選拔可以成為合格的佛法器皿的人，入朝學習。於是國王命令法師擔任此行。法師便與聘國使一同乘船渡海，遠赴天庭（指唐朝）。唐朝天王接見了他，皇帝非常高興，下令將他安置在大興聖寺居住。不到一個月的時間，法師就完全理解了佛法的精髓。於是，從[荔/十]山仙掌到十驛的行程，當天中午出發，晚上就能聽到鼓聲。秦嶺帝宮千里之地，立即像星一樣飛馳升降，哪裡需要等待早晨的鐘聲？十乘秘法，玄妙的義理和真實的文字，五年之內沒有不全部瀏覽的。過了二十七年，於是與于闐（Khotan）的沙門（Sramana，佛教出家修行者）毗摩真諦（Vimalatrata），沙門農加陀（Nongata）等一起來到這裡。西域的胡僧（指來自西域的僧侶）直接來到雞林（Gyerim，新羅的古稱）。大概就是從這個時候開始的。崔致遠所撰寫的《義相傳》中說，義相（Uisang）在真平王建福四十二年出生。那一年，東方聖人安弘法師與西國（指印度）的二位或三位三藏（Tripitaka，精通佛教經、律、論三藏的法師），以及兩位漢僧（指來自中國的僧侶）從唐朝來到這裡。註釋說：北天竺（North India）烏萇國（Udyana）的毗摩羅真諦，年齡四十四歲；農伽陀，年齡四十六歲；摩豆羅國（Mathura）的佛陀僧伽（Buddhasamgha），年齡四十六歲。他們經過五十二個國家才到達漢土（指中國），於是東來居住在皇龍寺（Hwangnyongsa Temple），翻譯出《旃檀香火星光妙女經》。鄉僧曇和（Tamhwa）筆錄。不久，漢僧上表，請求返回中國。國王允許並送他們離開。那麼安弘法師大概就是和尚。又根據《新羅本記》記載，真興王（Jinheung of Silla）三十七年，安弘入陳（前往陳朝）求法，與胡僧毗摩羅等二人返回，帶回《楞伽經》、《勝鬘經》以及佛舍利。從真興王末年到真平王建福年間，相隔差不多五十年。為什麼三藏法師來之前卻是這樣？或許安含和安弘實際上是兩個人。然而他們所與的三藏法師沒有不同，而且他們的名字也沒有不同。現在將他們合在一起立傳。又不知道西國三藏法師的去留和最終結局。和尚返回國家以後，寫了一卷讖書，文字和印章離合，很少有人能夠測透。宗旨幽深隱晦，難以索解。
【English Translation】 English version: The monk Lang returned and anchored at this shore. The following year, there was a royal decree to select those who could become qualified Dharma vessels to enter the court for study. Thereupon, the king ordered the Dharma master to undertake this journey. The Dharma master then sailed across the sea with the envoy, traveling far to the Heavenly Court (referring to the Tang Dynasty). The Tang king received him, and the emperor was greatly pleased, ordering him to reside in the Daxing Sheng Temple. Within a month, the Dharma master fully understood the essence of the Buddha's teachings. Thus, the journey from [荔/十] Mountain Xian Zhang to the ten stations could be completed from noon to the sound of evening drums. The thousand miles of the Qinling Imperial Palace were traversed as swiftly as a shooting star, without waiting for the morning bell. The ten secret methods, the profound meanings, and the true texts were all perused within five years. After twenty-seven years, he came here with the Sramana (Buddhist monastic) Vimalatrata from Khotan, the Sramana Nongata, and others. The Western Region (referring to India) monks came directly to Gyerim (ancient name of Silla). It probably started from this time. Cui Chi-won's biography of Uisang states that Uisang was born in the 42nd year of Queen Jinpyeong's Geonbok era. In that year, the Eastern sage, Dharma Master An-hong, along with two or three Tripitaka masters (masters proficient in the three baskets of Buddhist scriptures, Vinaya, and Abhidharma) from the Western Region (referring to India), and two Han monks (referring to monks from China), came from the Tang Dynasty. The annotation says: Vimalatrata from Udyana in North India, age 44; Nongata, age 46; Buddhasamgha from Mathura, age 46. They passed through fifty-two countries before reaching Han territory (referring to China), and then came east to reside in Hwangnyongsa Temple, translating the 'Sandalwood Incense Fire Star Light Wonderful Woman Sutra'. The village monk Tamhwa recorded it. Soon after, the Han monks submitted a memorial requesting to return to China. The king granted permission and sent them off. Then Dharma Master An-hong is probably the monk. Also, according to the 'Annals of Silla', in the 37th year of King Jinheung, An-hong entered Chen (went to the Chen Dynasty) to seek the Dharma, and returned with the Western Region monk Vimalatrata and two others, bringing back the 'Lankavatara Sutra', the 'Srimala Sutra', and Buddha's relics. From the end of King Jinheung's reign to the Geonbok era of Queen Jinpyeong, there is a gap of almost fifty years. Why was it like this before the Tripitaka masters came? Perhaps An-ham and An-hong were actually two people. However, the Tripitaka masters they were with were not different, and their names were not different either. Now they are combined to write a biography. Also, the whereabouts and final fate of the Western Region Tripitaka masters are unknown. After the monk returned to the country, he wrote a volume of prophetic books, with the characters and seals separated and combined, which few people could decipher. The doctrine is profound and obscure, difficult to understand.
者難究。如雲鵂鹠鳥(碑文隱晦未詳)散。又云。第一女主葬忉利天。及千里戰軍之敗。四天王寺之成。王子還鄉之歲。大君盛明之年。皆懸言遙記的如目睹。了無差脫。善德王九年九月二十三日。終於萬善道場。享年六十二。是月鄉使從漢而邂逅法師。敷座于碧浪之上。怡然向西而去。真所謂騰空步階坐水行地者矣。翰林薛某奉詔撰碑。其銘云。后葬忉利。建天天寺。怪鳥夜鳴。兵眾旦殪。王子渡關入朝。聖顏五年。限外三十而還。浮沉輪轉。彼我奚免。年六十二。終於萬善。使還海路。師亦交遇。端坐水上。指西而去(碑文苔蝕字缺十。喪四五。略取可觀擬以成文)。蓋不待他。亦彷彿其遺蹟矣。
贊曰。師之神通解脫。去住自在。大菩薩之閑事。豈容筆舌于其間哉。然入朝始與西域三藏。手派真源。吹法螺而雨法雨。河潤海陬。真弘法之聖人字也。字經三寫。烏焉成馬。予疑含弘二字之有一錯焉。
釋阿離耶跋摩。神智獨悟。形貌異倫。始自新羅入于中國。尋師請益。無遠不參。瞰憩冥壑。凌臨諸天。非惟規範當時。亦欲陶津來世。志切遊觀。不殫游邈。遂求法于西竺。乃遐登于蔥嶺。搜奇討勝。歷見聖蹤。夙願已圓。資糧時絕。乃止那爛陀寺未幾終焉。是時高□專業住菩提寺。玄恪。玄照。至大
【現代漢語翻譯】 現代漢語譯本：這些事情很難徹底研究清楚。比如碑文上隱晦地提到『鵂鹠鳥（具體情況不詳）散』。又說，『第一女主葬于忉利天（Trayastrimsa，佛教的欲界六天之一）』，以及『千里戰軍的潰敗』、『四天王寺（Temple of the Four Heavenly Kings）的建成』、『王子還鄉之年』、『大君盛明之年』，這些都像親眼所見一樣，預言和遙遠的記憶都準確無誤，沒有絲毫差錯。善德王（Queen Seondeok）九年九月二十三日，法師在萬善道場圓寂，享年六十二歲。當月，鄉使從漢地返回，在碧浪之上與法師相遇，法師怡然自得地向西而去。這真是所謂的『騰空步階，坐水行地』啊。翰林薛某奉詔撰寫碑文，其中銘文寫道：『死後葬于忉利天，建造天天寺（Cheoncheon Temple）。怪鳥夜裡鳴叫，軍隊早上覆滅。王子渡過關隘入朝，聖顏五年，超出期限三十年才返回。浮沉輪轉，你我誰能避免？享年六十二歲，在萬善道場圓寂。鄉使從海路返回，法師也與他相遇。端坐在水上，指向西方而去』（碑文因苔蘚侵蝕，缺失十個字，喪失四五個字，只能大致選取可觀的部分來擬成文章）。這大概是不需要等待其他，也彷彿是他的遺蹟了。 讚頌說：法師的神通解脫，來去自在，這種大菩薩的閑事，哪裡是筆墨能夠形容的呢？然而，他入朝後開始與西域三藏（Tripitaka Master，精通佛教經、律、論三藏的僧人）一起，親手傳授真源，吹響法螺，降下法雨，滋潤了整個國家。真是弘揚佛法的聖人啊。『含弘』二字經過三次抄寫，烏字變成了馬字，我懷疑『含弘』二字中有一個字是錯誤的。 釋阿離耶跋摩（Aryavarman），神智獨特，形貌與衆不同。最初從新羅（Silla，古朝鮮國家）來到中國，尋找老師請教，不遠萬里地參訪。他曾在幽深的峽谷中休息，也曾凌駕于諸天之上。他不僅規範了當時，也想教化未來。他立志遊歷觀光，不辭辛勞地遠遊。於是前往西竺（India）求法，並遠登蔥嶺（Pamir Mountains）。搜尋奇蹟，探求勝景，歷經聖地。夙願已經圓滿，但資糧卻用盡了，於是停留在那爛陀寺（Nalanda Monastery），不久便在那裡圓寂。當時高□專業住在菩提寺（Bodhi Temple），玄恪、玄照，乃至大
【English Translation】 English version: These matters are difficult to investigate thoroughly. For example, the inscription vaguely mentions 'the owl (specific details unknown) scatters'. It also says, 'The first queen was buried in Trayastrimsa (one of the six heavens of the desire realm in Buddhism)', as well as 'the defeat of the thousand-mile war army', 'the completion of the Temple of the Four Heavenly Kings', 'the year the prince returned home', 'the year of the great ruler's prosperity', all of which are as if seen with one's own eyes, and the predictions and distant memories are accurate and without any errors. On the 23rd day of the ninth month of the ninth year of Queen Seondeok, the Dharma Master passed away at the Wanshan Dojo, at the age of sixty-two. In that month, the envoy returning from Han China encountered the Dharma Master above the Blue Waves, and the Dharma Master went westward with ease. This is truly the so-called 'ascending the steps in the air, sitting on the water and walking on the ground'. The Hanlin Xue was ordered to write the inscription, which reads: 'After death, buried in Trayastrimsa, built Cheoncheon Temple (Temple of Heavenly Heaven). Strange birds cry at night, and the army perishes in the morning. The prince crossed the pass and entered the court, and returned after five years of the holy countenance, thirty years beyond the deadline. Floating and sinking in reincarnation, who can avoid it? At the age of sixty-two, he passed away at Wanshan. The envoy returned by sea, and the Dharma Master also met him. Sitting upright on the water, pointing westward' (The inscription is eroded by moss, missing ten characters, losing four or five characters, and only the presentable parts can be selected to form the text). This is probably without waiting for others, and it is as if it were his relics. The eulogy says: The Dharma Master's supernatural powers of liberation, coming and going freely, such idle matters of a great Bodhisattva, how can they be described by pen and ink? However, after entering the court, he began to work with the Tripitaka Master (a monk proficient in the three baskets of Buddhist scriptures, Vinaya, and Abhidharma) from the Western Regions, personally transmitting the true source, blowing the Dharma conch, and raining Dharma rain, nourishing the entire country. He is truly a saint who promotes the Dharma. After three transcriptions of the characters 'Han Hong', the character 'crow' became the character 'horse', and I suspect that one of the characters in 'Han Hong' is wrong. 釋Aryavarman (Aryavarman), was unique in his intelligence and different in appearance. He first came to China from Silla (an ancient Korean kingdom), seeking teachers to learn from, and visiting far and wide. He rested in deep valleys and soared above the heavens. He not only regulated the present but also wanted to teach the future. He was determined to travel and see the sights, and he traveled far and wide without complaint. So he went to West India (India) to seek the Dharma and ascended the Pamir Mountains. Searching for miracles and seeking scenic spots, he experienced holy places. His long-cherished wish had been fulfilled, but his resources were exhausted, so he stayed at Nalanda Monastery and soon passed away there. At that time, Gao □ specialized in living in Bodhi Temple, Xuan Ke, Xuan Zhao, and even Da
覺寺。此上四人並於貞觀年中有此行也。共植勝因。聿豐釋種。遙謝舊域。往見竺風。騰茂譽于東西。垂鴻休于罔極。非大心上輩。其何預此乎。按年譜似與玄奘三藏同髮指西國。但不知第何年耳。
釋惠業。器局沖深。氣度凝深。巉巖容儀。戌削風骨。直辭邊壤。遽入中華。遂于貞觀年中往游西域。涉流沙之廣漠。登雪嶺之嵚岑。每以清暉啟曙。即潛伏幽林。皓月淪霄。乃崩波永路。輕生徇法。志切宣通。遂往菩提寺。觀禮聖蹤。又于那爛陀寺。寄跡棲真久之請讀凈名經。因撿唐本。淹通綸貫。梁論下記云。在佛齒樹下。新羅僧惠業寫記。傳云。業終於是寺。年將六十餘矣。所寫梵本並在那爛陀寺焉。
釋惠輪。新羅人。梵名般若跋摩(唐云惠甲)自本國出家。翹心聖境。泛舶而凌閩越。涉步而屆長安。寒暑備受。艱危罄盡。奉敕隨玄照法師西行充侍。飛梯架險。既至西國。遍禮奇蹤。寓居庵摩羅波國信者寺淹住十載。近住次東邊。犍陀羅山茶寺貲產豐饒。供養餐設。余莫加也。其北方胡僧往來者。皆住此寺。蜂屯雲集。各修法門。輪既善梵言。薄閑俱舍。來日尚在。年向四十矣。具如義凈三藏求法高僧傳中。
釋玄恪。新羅人。嶷然孤硬。具大知見。性喜講說赴感隨機。時人指為火中芙蓉也。
【現代漢語翻譯】 現代漢語譯本：覺寺。以上四人都在貞觀年間有西行之舉。共同種下殊勝的因緣，大大地繁榮了佛教的種子。遙別故土，前往印度。將美好的名聲傳揚于東西方，留下無盡的榮耀。如果不是具有大乘心懷的上等之人，又怎麼會參與到這樣的壯舉中呢？按照年譜來看，似乎與玄奘三藏（Xuanzang Sanzang，唐代著名僧人）同年出發前往西域，只是不知道是哪一年罷了。
釋惠業（Shi Huiye），器宇深沉，氣度凝重，容貌奇特，風骨清峻。不遠萬里來到中原，于貞觀年間前往西域遊歷。跋涉廣闊的流沙，攀登高聳的雪山。每天清晨，當清輝初現時，就潛藏在幽深的樹林中；當皓月西沉時，便踏上漫長的道路。輕視生命而追隨佛法，立志于弘揚佛法。於是前往菩提寺（Bodhi Temple），瞻仰聖蹟。又在那爛陀寺（Nalanda Temple）寄居修行了很久，請求閱讀《凈名經》（Vimalakirti Sutra）。在查閱唐朝版本時，精通了其中的義理。梁論的記載中說，在新羅僧人惠業于佛齒樹下寫下了這些記錄。傳說惠業最終圓寂於此寺，享年六十多歲。他所抄寫的梵文版本都儲存在那爛陀寺。
釋惠輪（Shi Huilun），新羅人，梵文名字是般若跋摩（Prajnavarman）（唐朝翻譯為惠甲）。從本國出家，一心向往佛教聖地。乘船渡過閩越，徒步抵達長安。經歷了無數的寒暑，克服了所有的艱難險阻。奉旨跟隨玄照法師（Xuanzhao）西行，充當侍從。飛架雲梯，攀登險峰，最終到達西域。遍禮各處聖蹟，居住在庵摩羅波國（Amrapura）的信者寺（Xinzhe Temple），住了十年之久。後來居住在東邊的犍陀羅山（Gandhara）的茶寺（Cha Temple），這裡的資財豐饒，供養的飲食非常豐盛，沒有其他地方可以相比。從北方來的胡人僧侶，都住在這座寺廟裡，像蜂群一樣聚集，各自修行不同的法門。惠輪精通梵語，略懂《俱舍論》（Abhidharma-kosa）。來日還長，年齡將近四十歲。具體情況記載在義凈三藏（Yijing Sanzang）的《求法高僧傳》中。
釋玄恪（Shi Xuange），新羅人，卓爾不群，具有廣博的見識。性格喜歡講經說法，應機施教。當時的人們稱他為火中芙蓉。
【English Translation】 English version: Jue Temple. These four individuals all made the journey to the Western Regions during the Zhenguan era (627-649 AD). Together, they planted auspicious causes, greatly enriching the seeds of Buddhism. They bid farewell to their homeland and journeyed to India. Their excellent reputation spread throughout the East and West, leaving behind boundless glory. If not for those with great Mahayana minds, how could they have participated in such a grand undertaking? According to the chronicles, it seems they set out for the Western Regions in the same year as the Venerable Xuanzang Sanzang (famous Tang Dynasty monk), but the exact year is unknown.
Shi Huiye, with a profound and deep character, a dignified demeanor, a unique appearance, and refined spirit, traveled far to the Central Plains. During the Zhenguan era, he journeyed to the Western Regions. He traversed the vast deserts of quicksand and climbed the towering snow-capped mountains. Each morning, at the first light of dawn, he would hide in the deep forests; when the bright moon set, he would embark on the long road. He valued the Dharma above his own life, determined to propagate it. Thus, he went to Bodhi Temple to pay homage to the sacred sites. He also resided at Nalanda Temple for a long time, requesting to read the Vimalakirti Sutra. While examining the Tang Dynasty version, he became proficient in its meaning. The Liang commentary states that the Silla monk Huiye wrote these records under the Buddha's Tooth Tree. It is said that Huiye eventually passed away at this temple, at the age of sixty. The Sanskrit versions he copied are all preserved at Nalanda Temple.
Shi Huilun, a native of Silla, whose Sanskrit name was Prajnavarman (translated as Huijia in Tang Dynasty). He renounced the world in his homeland, longing for the sacred Buddhist lands. He sailed across Minyue and walked to Chang'an. He endured countless cold and hot seasons, overcoming all hardships. By imperial decree, he accompanied the Dharma Master Xuanzhao on his journey to the West, serving as his attendant. He scaled dangerous peaks and eventually reached the Western Regions. He paid homage to all the sacred sites and resided at Xinzhe Temple in Amrapura for ten years. Later, he lived at Cha Temple on Gandhara Mountain to the east, where the resources were abundant and the offerings of food were very plentiful, unmatched by any other place. Monks from the northern regions all resided in this temple, gathering like swarms of bees, each practicing different Dharma methods. Huilun was proficient in Sanskrit and had some knowledge of the Abhidharma-kosa. He still had a long life ahead of him, being nearly forty years old. Details can be found in the 'Biographies of Eminent Monks Seeking the Dharma' by Yijing Sanzang.
Shi Xuange, a native of Silla, was outstanding and independent, possessing great knowledge and insight. He enjoyed lecturing on the scriptures and teaching according to the needs of his audience. People at the time referred to him as a lotus flower in the fire.
常嘆受生邊地。未睹中華。聞風而悅。木道乃屆。夐目東圻。遂含西笑。心慚中晝。志要歷參。比猶月行。午夜任運而轉。或層巖四合。鳥道云齊。或連冰千里。風行雲臥。遂與玄照法師相隨至西干大覺寺。游滿焰之路。賞無影之邦。負笈精研。琢玉成器。年過不惑。遇疾乃亡。玄照者亦新羅之高士也。與恪同科始終一揆。未詳所卒。復有新羅僧二人。莫知其名。發自長安。泛泊至室利佛逝國遇疾俱亡。
釋玄游。句高麗人。葉性虛融。稟質溫雅。意存二利。志重詢求。乘杯溯流。考室幽壑。入唐禮事僧哲禪師。摳衣稟旨。哲思慕聖蹤。泛舶西域。適化隨緣。巡禮略周。歸東印道。游常隨附鳳。因住于彼。慧矩夙明。禪枝早茂。窮涯盈量虛往實歸。誠佛家之棟樑。實僧徒之領袖。既而舟壑潛移。悼陵谷之遷質。居諸易脫。惻人世之難常。薪盡火滅。復何可追。義凈三藏嘉爾幼年慕法情堅。既虔誠于東夏。復請益於西天。重指神洲。為物淹留。傳十法而弘法。竟千秋而不秋。雖捐軀異域。未返舊都。彼之功名落落如此。安得不掛名竹帛以示將來。遂著求法高僧傳。予偶覽大藏。閱至於斯。志深嚮慕。遂抽繹而書之。
釋玄大。梵。新羅人。法名薩婆慎菩。提婆(唐言一切智天)童稚深沉。有大人相。不茹葷
【現代漢語翻譯】 現代漢語譯本： 常常嘆息自己出生在邊遠地區，未能親眼見到中華的繁華。只是聽聞中華的風采就心生喜悅，於是沿著木頭棧道前往。極目遠眺東方的邊境，心中便充滿了西方的嚮往。心中慚愧自己虛度了許多光陰，立志要遍訪各地名師。就像月亮執行一樣，即使在午夜也能自由運轉。有時身處層層疊疊的巖石之中，鳥道與雲朵齊平；有時又行走在千里冰封之上，任憑風吹雲動。於是與玄照法師一同前往西干大覺寺（Magabodhi Temple in West India）。遊覽充滿光焰的道路，欣賞沒有陰影的國度。揹著書箱，精研佛法，如同雕琢玉石一般成就自己。年過四十，因病去世。玄照法師也是新羅國的高士，與玄恪（Hyun Gak）志同道合，始終如一。但不知最終的結局如何。還有兩位新羅僧人，不知其名，從長安出發，乘船漂泊到室利佛逝國（Srivijaya），都因病去世。 釋玄游（Shi Xuan You），高麗人。天性虛懷若谷，秉性溫和文雅。心中想著利益自己和他人，立志探求真理。乘船逆流而上，在幽深的山谷中考察。進入唐朝，向僧哲禪師（Sengzhe Chanshi）學習。整理衣襟，恭敬地接受教誨。僧哲禪師仰慕佛陀的足跡，乘船前往西域。隨緣教化，巡禮各地。大致遊歷完畢后，返回東印度。玄游（Xuan You）常常跟隨在他身邊，因此住在那裡。智慧和規矩很早就顯現出來，禪定的枝條也早早地茂盛起來。窮盡天涯海角，滿載而歸，不虛此行。真可謂是佛家的棟樑，僧侶的領袖。不久之後，舟船和山谷都發生了變化，感嘆陵墓和山谷也改變了原有的面貌。時光容易流逝，感嘆人世間的無常。柴火燒盡，火焰熄滅，又怎麼能夠追回呢？義凈三藏（Yijing Sanzang）讚賞你年幼時就仰慕佛法，心志堅定。既虔誠地在東夏（指中國）學習，又到西天（指印度）請教。重新回到神州（指中國），卻因為俗事耽擱。傳授十法（Dasadharmas）來弘揚佛法，即使經歷千年也不會衰敗。雖然在異國他鄉去世，未能返回故鄉。但他的功名如此顯著，怎麼能不將他的名字記載在史書上，以昭示後人呢？於是寫了《求法高僧傳》。我偶然翻閱大藏經，讀到這裡，心中非常仰慕，於是摘錄出來並記錄下來。 釋玄大（Shi Xuan Da），梵語名薩婆慎菩提婆（Sarva-samanta-bhadra-bodhi-deva）（唐言一切智天（Sarva-jnana-deva）），新羅人。從小就沉穩深思，有大人的氣度，不吃葷腥。
【English Translation】 English version: I often lamented being born in a remote borderland, unable to witness the prosperity of China. Just hearing about China's splendor filled me with joy, so I traveled along the wooden plank road. Gazing far at the eastern border, my heart was filled with longing for the West. I was ashamed of wasting so much time and resolved to visit famous teachers everywhere. Like the moon's journey, even at midnight, it can freely move. Sometimes I was among layers of rocks, where bird paths were level with the clouds; other times, I walked on thousands of miles of frozen ice, letting the wind blow and the clouds drift. So, I went with Dharma Master Xuan Zhao (Hyun Jo) to Magabodhi Temple in West India. I traveled the path full of light and flame, admiring the land without shadows. Carrying my books, I diligently studied the Dharma, perfecting myself like carving jade. After forty years, I died of illness. Dharma Master Xuan Zhao was also a noble scholar from Silla, with the same aspirations and consistency as Hyun Gak. But I don't know what his final fate was. There were also two Silla monks, whose names are unknown, who set out from Chang'an and sailed to Srivijaya, where they both died of illness. Shi Xuan You, a person from Goryeo, was humble and tolerant by nature, and gentle and refined in character. He had the intention of benefiting himself and others, and was determined to seek the truth. He sailed upstream in a boat, examining the secluded valleys. He entered the Tang Dynasty and studied under Chan Master Sengzhe. He adjusted his robes and respectfully received his teachings. Chan Master Sengzhe admired the Buddha's footsteps and sailed to the Western Regions. He taught and transformed according to circumstances, and made a general pilgrimage to various places. After completing his travels, he returned to East India. Xuan You often followed him, so he lived there. His wisdom and discipline were evident early on, and the branches of his meditation flourished early. He exhausted the ends of the earth, returned fully loaded, and did not make the trip in vain. He can truly be called the pillar of the Buddhist family and the leader of the Sangha. Soon after, the boats and valleys changed, lamenting that the tombs and valleys had also changed their original appearance. Time easily passes, lamenting the impermanence of human life. When the firewood is burned out and the flame is extinguished, how can it be recovered? Tripitaka Master Yijing praised you for admiring the Dharma at a young age and for your firm determination. You studied sincerely in Dongxia (China) and asked for advice in Xitian (India). Returning to Shenzhou (China), you were delayed by worldly affairs. You taught the Ten Dharmas to promote the Dharma, and even after a thousand years, it will not decline. Although he died in a foreign land and did not return to his hometown, his achievements are so remarkable, how can his name not be recorded in history to show future generations? So he wrote 'Biographies of Eminent Monks Seeking the Dharma'. I happened to browse the Tripitaka and read this, and I admired it very much, so I extracted it and recorded it. Shi Xuan Da, whose Sanskrit name is Sarva-samanta-bhadra-bodhi-deva (meaning 'All-Knowing Heaven'), was a person from Silla. From childhood, he was calm and thoughtful, had the demeanor of an adult, and did not eat meat.
。不□□□□□□□□□□也。嘗泛舶如唐。學問靡常。闡奧窮微。高宗永徽中。遂往中印度。禮菩提樹。如師子游行。不求伴侶。振五樓之金策。望三道之寶階。其所遠慕艱危歷覽風土。亦未能盡導。便向大覺寺掛錫。詳撿經論。備省方俗。后還震旦敷宣法化。玄績乃著。巍々乎其成功矣。
贊曰。此上數人邈若青徼。徑入中華。追法顯。玄奘之逸跡。朅來絕域。視如里巷。比之奉使張騫蘇武之類乎。
海東高僧傳卷第二(終)
【現代漢語翻譯】 現代漢語譯本：無法得知其姓名，也無法得知其籍貫。曾經乘船前往唐朝，學習沒有固定的章法。闡明深奧的道理，窮盡細微之處。唐高宗永徽年間，於是前往中印度，禮拜菩提樹，如同師子（獅子）一般勇猛。不尋求伴侶，揮舞著五樓（可能指某種建築或修行境界）的金策（金色的鞭子或策略），遙望三道（可能指地獄、餓鬼、畜生三惡道）的寶階（通往解脫的階梯）。他所遠慕的，經歷的艱險，遊歷的風土人情，也不能完全描述。便前往大覺寺掛錫（指僧人掛單居住），詳細地檢查經論，全面地瞭解各地的風俗。之後返回震旦（中國的古稱）宣揚佛法，顯著的功績得以彰顯。多麼偉大啊，他的成功！
讚頌說：以上幾位高僧，高遠得如同青徼（遙遠的地方）。直接進入中華，追隨法顯（東晉僧人）、玄奘（唐代僧人）的卓越事蹟。來到遙遠的異域，視如家鄉的街巷。能與奉命出使的張騫、蘇武之類的人相比嗎？
《海東高僧傳》卷第二（終）
【English Translation】 English version: His name and origin are unknown. He once sailed to the Tang Dynasty, learning without a fixed method. He elucidated profound principles and exhausted subtle details. During the Yonghui era of Emperor Gaozong of the Tang Dynasty, he went to Central India to pay homage to the Bodhi tree, like a Shizi (lion). He did not seek companions, wielding the golden policy of the Five-storied Pavilion (possibly referring to a building or state of practice), and gazing at the precious steps of the Three Paths (possibly referring to the three evil paths of hell, hungry ghosts, and animals leading to liberation). What he yearned for, the hardships he experienced, and the customs he observed, cannot be fully described. He then went to Dajue Temple to hang his tin staff (referring to a monk's lodging), examining the scriptures and treatises in detail, and comprehensively understanding the customs of various places. Later, he returned to Zhendan (ancient name for China) to propagate the Dharma, and his remarkable achievements were manifested. How great is his success!
The eulogy says: The above-mentioned eminent monks are as distant as Qingjiao (a remote place). They directly entered China, following the outstanding deeds of Faxian (a monk of the Eastern Jin Dynasty) and Xuanzang (a monk of the Tang Dynasty). Coming to a distant foreign land, they regarded it as the streets of their hometown. Can they be compared to envoys like Zhang Qian and Su Wu?
The Biographies of Eminent Monks from Haidong, Volume 2 (End)