X87n1622_朝鮮禪教考
卍新續藏第 87 冊 No. 1622 朝鮮禪教考
No. 1622
朝鮮禪教考
漢陽 樸永善 輯
佛法。以漢明帝永平八年乙丑之歲。始中國。
佛祖通載云。明帝永平四年。(辛酉歲)帝夢金人。遣中郎將蔡愔。博士王遵等十八人。西訪其道。至大月氏國。遇摩騰竺法蘭二沙門。得經像歸於洛陽。蓋乙丑歲也。
后三百七年。始因苻秦。流傳於高勾麗(壬申年)。
金富軾三國史云。高勾麗小獸林王二年。(晉簡文帝咸安二年)秦王苻堅。遣浮屠順道。赍送佛像經文。(夏六月)王遣使回謝(時。高勾麗都。在平壤東黃城)○后二年。(小獸林四年)僧阿道來。(建元十年)越明年春。始創肖門寺。以置順道。又創伊弗蘭寺。以置阿道(春二月)○后十八年。至故國壤王末年。(東晉孝武時)又下教崇信佛法○后二年癸巳。廣開土王。(晉孝武大元十八年)創九寺于平壤(秋八月)○案。小獸林王時。燕主慕容暐。降於苻堅。遼東之路。於是得通。此秦僧所以至勾麗也。
勾麗。祟佛二十餘年。其後絕無聲跡者百餘年。至文咨明王七年。更有創寺之文。
三國史云。勾麗文咨明王七年丁丑。(南齊廢帝時)創金剛寺(秋七月)○案。平
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 87 冊 No. 1622 朝鮮禪教考
No. 1622
朝鮮禪教考
漢陽 樸永善 輯
佛法，始於漢明帝永平八年乙丑（公元75年），傳入中國。
《佛祖統紀》記載，漢明帝永平四年辛酉（公元61年），明帝夢見金人，派遣中郎將蔡愔、博士王遵等十八人向西尋求佛法。他們到達大月氏國，遇到了摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位沙門，取得了經書和佛像，帶回洛陽。那一年是乙丑年。
后三百零七年，因為苻秦的緣故，佛法開始流傳到高句麗（壬申年，具體年份需要根據上下文推算）。
《金富軾三國史》記載，高句麗小獸林王二年（晉簡文帝咸安二年），秦王苻堅派遣浮屠順道，攜帶佛像和經文。（夏六月）小獸林王派遣使者回謝。（當時高句麗的都城在平壤東黃城）后二年（小獸林王四年，建元十年），僧人阿道來到高句麗。（建元十年）第二年春天，開始建造肖門寺，安置順道，又建造伊弗蘭寺，安置阿道。（春二月）后十八年，到故國壤王末年（東晉孝武帝時期），又下令崇信佛法。后二年癸巳（晉孝武帝大元十八年），廣開土王在平壤建造九座寺廟。（秋八月）根據記載，小獸林王時期，燕主慕容暐投降苻堅，遼東的道路於是暢通，因此秦國的僧人才能到達高句麗。
高句麗崇尚佛法二十多年，之後一百多年幾乎沒有聲跡，直到文咨明王七年，才又有建造寺廟的記載。
《三國史》記載，高句麗文咨明王七年丁丑（南齊廢帝時期），建造金剛寺。（秋七月）根據記載，平 English version 卍 New Supplement to the Buddhist Canon, Volume 87, No. 1622, A Study of Korean Zen and Doctrine
No. 1622
A Study of Korean Zen and Doctrine
Compiled by Park Young-sun of Hanyang
Buddhism began in China in the year of Yi-chou (75 AD), the eighth year of the Yongping era of Emperor Ming of the Han Dynasty.
The Comprehensive Records of Buddhist Patriarchs states: In the fourth year of the Yongping era (Xin-you year) of Emperor Ming, the emperor dreamed of a golden man and sent the Central Official Cai Yin, the erudite scholar Wang Zun, and eighteen others to seek the Way in the West. They arrived in the Great Yuezhi Kingdom and encountered the two śrāmaṇas Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭), obtaining scriptures and images which they brought back to Luoyang. This was in the year of Yi-chou.
Three hundred and seven years later, due to Fu Qin, it began to spread to Goguryeo (壬申 year, specific year needs to be inferred from context).
The Samguk Sagi by Kim Bu-sik states: In the second year of King Sosurim of Goguryeo (the second year of the Xian'an era of Emperor Jianwen of Jin), King Fu Jian of Qin sent the Buddhist monk Sundo, carrying Buddhist images and scriptures. (Sixth month of summer) The king sent an envoy to express his gratitude. (At that time, the capital of Goguryeo was in Donghwangseong, east of Pyongyang.) Two years later (the fourth year of Sosurim, the tenth year of Jianyuan), the monk Ado arrived. (Tenth year of Jianyuan) The following spring, construction began on Heungbok Temple to house Sundo, and Ibulran Temple was built to house Ado. (Second month of spring) Eighteen years later, at the end of the reign of King Gogukyang (during the time of Emperor Xiaowu of the Eastern Jin), another edict was issued to promote faith in Buddhism. Two years later, in the Gui-si year (the eighteenth year of the Dayuan era of Emperor Xiaowu of Jin), King Gwanggaeto built nine temples in Pyongyang. (Eighth month of autumn) According to records, during the time of King Sosurim, Murong Wei, the ruler of Yan, surrendered to Fu Jian, and the road to Liaodong was thus opened, which is why the Qin monks were able to reach Goguryeo.
Goguryeo revered Buddhism for more than twenty years, after which there was almost no trace of it for more than a hundred years, until the seventh year of King Munja, when there was again a record of temple construction.
The Samguk Sagi states: In the seventh year of King Munja of Goguryeo, Ding-chou year (during the reign of the deposed Emperor of Southern Qi), Geumgang Temple was built. (Seventh month of autumn) According to records, Pyeong
【English Translation】 卍 New Supplement to the Buddhist Canon, Volume 87, No. 1622, A Study of Korean Zen and Doctrine No. 1622 A Study of Korean Zen and Doctrine Compiled by Park Young-sun of Hanyang Buddhism began in China in the year of Yi-chou (75 AD), the eighth year of the Yongping era of Emperor Ming of the Han Dynasty. The Comprehensive Records of Buddhist Patriarchs states: In the fourth year of the Yongping era (Xin-you year) of Emperor Ming, the emperor dreamed of a golden man and sent the Central Official Cai Yin, the erudite scholar Wang Zun, and eighteen others to seek the Way in the West. They arrived in the Great Yuezhi Kingdom and encountered the two śrāmaṇas Kāśyapa Mātanga (摩騰) and Dharmaratna (竺法蘭), obtaining scriptures and images which they brought back to Luoyang. This was in the year of Yi-chou. Three hundred and seven years later, due to Fu Qin, it began to spread to Goguryeo (壬申 year, specific year needs to be inferred from context). The Samguk Sagi by Kim Bu-sik states: In the second year of King Sosurim of Goguryeo (the second year of the Xian'an era of Emperor Jianwen of Jin), King Fu Jian of Qin sent the Buddhist monk Sundo, carrying Buddhist images and scriptures. (Sixth month of summer) The king sent an envoy to express his gratitude. (At that time, the capital of Goguryeo was in Donghwangseong, east of Pyongyang.) Two years later (the fourth year of Sosurim, the tenth year of Jianyuan), the monk Ado arrived. (Tenth year of Jianyuan) The following spring, construction began on Heungbok Temple to house Sundo, and Ibulran Temple was built to house Ado. (Second month of spring) Eighteen years later, at the end of the reign of King Gogukyang (during the time of Emperor Xiaowu of the Eastern Jin), another edict was issued to promote faith in Buddhism. Two years later, in the Gui-si year (the eighteenth year of the Dayuan era of Emperor Xiaowu of Jin), King Gwanggaeto built nine temples in Pyongyang. (Eighth month of autumn) According to records, during the time of King Sosurim, Murong Wei, the ruler of Yan, surrendered to Fu Jian, and the road to Liaodong was thus opened, which is why the Qin monks were able to reach Goguryeo. Goguryeo revered Buddhism for more than twenty years, after which there was almost no trace of it for more than a hundred years, until the seventh year of King Munja, when there was again a record of temple construction. The Samguk Sagi states: In the seventh year of King Munja of Goguryeo, Ding-chou year (during the reign of the deposed Emperor of Southern Qi), Geumgang Temple was built. (Seventh month of autumn) According to records, Pyeong
壤九寺之後。一百五年。始創金剛寺。其間建寺。宜不止此。史不盡記也。
三國史云。勾麗長壽王六十三年。(宋廢帝三年)浮屠道琳。自百濟還(初長壽王。陰謀百濟。求可以間諜者。浮屠道琳。應募而往。與蓋鹵王圍棋。因勸築城起宮室。使人民究困。於是。道琳還告之。王發兵。圍漢城克之。百濟移都熊津)○案。是年乙卯。上距廣開土王二年癸巳。為八十三年。勾麗佛法未絕。故得有道琳也。
后五十四年。至陽原王七年。勾麗之僧。歸於新羅。
三國史云。新羅真興王十二年辛未。(梁簡文帝二年)勾麗惠亮法師。歸於新羅。王以為僧統。始置百座講會。及八關之法 (初。居漆夫。祝髮為僧。西覘勾麗。聞惠亮法師開堂說經。遂詣聽講。與之密約。至是年。居漆夫伐勾麗。取法師同載而歸)。
后七十四年。至榮留王八年。遣使入唐。學佛老教法。
三國史云。榮留王八年乙酉。(唐高祖武德八年)遣使入唐。求學佛老教法。帝許之○案。此云求佛法有。求其詳也。非中絕而復求也。
后十七年。至寶臧王元年。勾麗之僧。東覘新羅。
三國史云。新羅善德王十一年壬寅。(唐貞觀十六年)勾麗浮屠德昌。覘新羅。
后八年。勾麗崇通道教。勾麗之
【現代漢語翻譯】 現代漢語譯本： 壤九寺之後一百零五年，開始建立金剛寺。這期間建造的寺廟，應該不止這些，史書沒有全部記載。
《三國史》記載，高句麗長壽王六十三年（宋廢帝劉昱三年，475年），僧人道琳從百濟返回（當初長壽王，暗中圖謀百濟，尋找可以做間諜的人，僧人道琳應募前往，與蓋鹵王下圍棋，於是勸說他築城建造宮室，使百姓困苦。於是，道琳回來稟告長壽王，長壽王發兵，包圍漢城並攻克它，百濟遷都熊津）。按：這一年是乙卯年，上溯到廣開土王二年癸巳年，為八十三年。高句麗的佛法沒有斷絕，所以才會有道琳。
五十四年後，到陽原王七年，高句麗的僧人，歸順新羅。
《三國史》記載，新羅真興王十二年辛未年（梁簡文帝二年，550年），高句麗惠亮法師，歸順新羅。真興王任命他為僧統，開始設定百座講會以及八關齋戒之法（當初，居漆夫剃髮出家為僧，向西窺探高句麗，聽說惠亮法師開堂講經，於是前去聽講，與他秘密約定。到這一年，居漆夫攻打高句麗，把惠亮法師一同帶回來）。
七十四年後，到榮留王八年，派遣使者進入唐朝，學習佛、道教法。
《三國史》記載，榮留王八年乙酉年（唐高祖李淵武德八年，625年），派遣使者進入唐朝，尋求學習佛、道教法。唐高祖允許了他們。按：這裡說尋求佛法，是有所指的，是尋求更詳細的教義，不是中斷之後重新尋求。
十七年後，到寶藏王元年，高句麗的僧人，向東窺探新羅。
《三國史》記載，新羅善德王十一年壬寅年（唐太宗李世民貞觀十六年，642年），高句麗僧人德昌，窺探新羅。
八年後，高句麗崇通道教。
【English Translation】 English version: One hundred and five years after Ranggu Temple, the construction of Vajra Temple began. During this period, more temples than these should have been built, but the history books do not record them all.
The History of the Three Kingdoms records that in the 63rd year of King Changshou of Goguryeo (3rd year of Emperor Fei of Song, 475 AD), the monk Doolim returned from Baekje (Initially, King Changshou secretly plotted against Baekje, seeking someone who could be a spy. The monk Doolim volunteered to go, and played Go with King Gaero, and then persuaded him to build cities and palaces, causing the people to suffer. Thereupon, Doolim returned to report to King Changshou, who sent troops to surround and conquer Hanseong, and Baekje moved its capital to Ungjin). Note: This year was Yimao, tracing back to the 2nd year of King Gwanggaeto, Guisi, which was 83 years ago. The Buddhist Dharma of Goguryeo had not been cut off, so there was Doolim.
Fifty-four years later, in the 7th year of King Yangwon, the monks of Goguryeo submitted to Silla.
The History of the Three Kingdoms records that in the 12th year of King Jinheung of Silla, Xinwei (2nd year of Emperor Jianwen of Liang, 550 AD), the Dharma Master Hyeryang of Goguryeo submitted to Silla. King Jinheung appointed him as the Sangha Chief, and began to establish the Hundred Seats Assembly and the Eight Precepts practice (Initially, Geochilbu shaved his head and became a monk, spying westward on Goguryeo. Hearing that Dharma Master Hyeryang was opening a hall to preach the sutras, he went to listen and made a secret agreement with him. In this year, Geochilbu attacked Goguryeo and brought Dharma Master Hyeryang back with him).
Seventy-four years later, in the 8th year of King Yeongnyu, envoys were sent to the Tang Dynasty to study Buddhist and Taoist teachings.
The History of the Three Kingdoms records that in the 8th year of King Yeongnyu, Yiyou (8th year of the Wude era of Emperor Gaozu of Tang, 625 AD), envoys were sent to the Tang Dynasty to seek to study Buddhist and Taoist teachings. Emperor Gaozu allowed them. Note: This says 'seeking the Buddhist Dharma' has a specific meaning; it is seeking more detailed teachings, not seeking again after an interruption.
Seventeen years later, in the 1st year of King Bojang, the monks of Goguryeo spied eastward on Silla.
The History of the Three Kingdoms records that in the 11th year of Queen Seondeok of Silla, Renyin (16th year of the Zhenguan era of Emperor Taizong of Tang, 642 AD), the Goguryeo monk Deokchang spied on Silla.
Eight years later, Goguryeo revered Taoism.
僧。南走百濟。
三國史云。寶藏王九年庚戌(唐高宗永徽元年)夏。盤龍寺普德和尚。以國家奉道。(老子道)不信佛法。南移完山孤大山○案。孤大山者。今之泰仁縣也。(新羅大山縣)金剛山。有普德窟。空庵尚存。款亦普德和尚之所嘗棲隱也○又案。普德之後。十年而百濟亡。又八年而勾麗亡(源流。作普依字智法)。
后十八年。勾麗以軍事委之奸僧。卒亡其國。
三國史云。寶臧王二十七年戊辰。(唐高宗總章元年)李績。圍平壤月餘。泉男建。(蓋。蘇文之子)猶閉門拒守。以軍事委浮屠信誠。信誠與小將烏沙饒苗等。密遣人詣績。請為內應。后五日。信誠開門。績縱兵登城鼓譟。遂滅勾麗○案。高勾麗者。今之平安道也。凡西土佛寺創修之文。僧人現化之跡。皆當以此而徴信。其有違舛者。不可信也 右高勾麗禪教始末。
流傳勾麗之後十二年。又因東晉。流傳於百濟。
三國史云。百濟枕流王元年甲申。(晉孝武大元九年)胡僧摩罹難陀。自晉至。王迎之。至宮內禮敬之。(秋七月)越明年春。創佛寺于漢山。(今廣州)度僧十人(春二月)○三國史職官志云。百濟聖王。初置僧官(梁武帝之時)○案。枕流之時。雖創佛寺。漢山之外。未嘗廣建。聖王之時。雖置
【現代漢語翻譯】 現代漢語譯本： 僧人向南逃往百濟。
《三國史》記載，寶藏王九年庚戌（唐高宗永徽元年，650年）夏天，盤龍寺的普德和尚，因為國家崇奉道教（老子之道），不信奉佛法，所以向南遷移到完山孤大山。（案：孤大山就是現在的泰仁縣，新羅的大山縣。）金剛山有普德窟，空庵尚存，那裡也是普德和尚曾經棲身隱居的地方。（又案：普德之後十年，百濟滅亡，又過了八年，高句麗滅亡（《源流》中，「普德」寫作「普依」，「智法」）。
此後十八年，高句麗將軍事委託給奸僧，最終導致國家滅亡。
《三國史》記載，寶藏王二十七年戊辰（唐高宗總章元年，668年），李績圍攻平壤一個多月，泉男建（蓋蘇文之子）仍然閉門堅守，將軍事委託給浮屠信誠（和尚）。信誠與小將烏沙饒苗等人，秘密派人前往李績處，請求作為內應。五天後，信誠打開城門，李績縱兵登上城墻，大聲喧譁，於是滅亡了高句麗。（案：高句麗就是現在的平安道。）凡是西土佛寺建立和僧人顯現神蹟的記載，都應當以此為依據來驗證，其中有違背之處的，不可相信。右邊是高句麗禪教的始末。
（佛教）在高句麗流傳十二年後，又通過東晉，流傳到百濟。
《三國史》記載，百濟枕流王元年甲申（晉孝武帝大元九年，384年），胡僧摩罹難陀（Marānanda）從晉朝來到百濟，國王迎接他，到宮內禮敬他。（秋七月）第二年春天，在漢山（現在的廣州）建立佛寺，度化了十名僧人。（春二月）《三國史·職官志》記載，百濟聖王（梁武帝時期）最初設定了僧官。（案：枕流王時期，雖然建立了佛寺，但在漢山之外，沒有廣泛建造。聖王時期，雖然設定了僧官，但
【English Translation】 English version: The monk fled south to Baekje.
The Samguk Sagi (History of the Three Kingdoms) records that in the summer of the 9th year of King Bojang, Gyeongsul year (Tang Gaozong's Yonghui 1st year, 650 AD), the monk Pudeok of Panlong Temple, because the state revered Taoism (the way of Laozi) and did not believe in Buddhism, moved south to Wanseon Godae Mountain. (Note: Godae Mountain is now Taein County, Silla's Daesan County.) Geumgang Mountain has Pudeok Cave, and the empty hermitage still exists, which was also where Monk Pudeok once resided. (Another note: Ten years after Pudeok, Baekje fell, and eight years later, Goguryeo fell (In Wonryu, 'Pudeok' is written as 'Pueui', and 'Jibeop').
Eighteen years later, Goguryeo entrusted military affairs to a treacherous monk, which ultimately led to the country's demise.
The Samguk Sagi records that in the 27th year of King Bojang, Musin year (Tang Gaozong's Zongzhang 1st year, 668 AD), Li Ji besieged Pyongyang for over a month. Yeon Namgeon (son of Gaesomun) still refused to open the gates, entrusting military affairs to the Buddhist monk Sinseong. Sinseong, along with junior generals Usa Raomyo and others, secretly sent people to Li Ji, requesting to be internal collaborators. Five days later, Sinseong opened the gates, and Li Ji sent troops to climb the city walls, shouting loudly, and thus destroyed Goguryeo. (Note: Goguryeo is now Pyongan Province.) All records of the creation of Buddhist temples in the Western Lands and the manifestations of monks should be verified based on this. Those that contradict it should not be believed. The above is the beginning and end of Zen Buddhism in Goguryeo.
Twelve years after Buddhism spread in Goguryeo, it spread to Baekje through the Eastern Jin Dynasty.
The Samguk Sagi records that in the 1st year of King Chimnyu of Baekje, Gapsin year (Jin Xiaowu Emperor's Dayuan 9th year, 384 AD), the foreign monk Marānanda came from Jin to Baekje. The king welcomed him and paid respects to him in the palace. (Autumn, 7th month) In the spring of the following year, a Buddhist temple was built in Hansan (now Guangzhou), and ten monks were ordained. (Spring, 2nd month) The Samguk Sagi Official Records state that King Seong of Baekje (during the Liang Wudi period) first established monastic officials. (Note: During the time of King Chimnyu, although Buddhist temples were built, they were not widely constructed outside of Hansan. During the time of King Seong, although monastic officials were established, but
僧官。(自枕流王元年。下至聖王元年。為百四十年)泗沘之前。未嘗大行。至法王之後。百濟始行佛法矣。
崔致遠。撰曦陽山鳳巖寺知證大師碑銘云。西晉曇始始之貊。(謂春川)如攝騰東入。(謂摩騰)勾麗阿度度於我。(詳見下)如康會南行(康居國人。行化于吳主孫權之國)○案。晉之時。貊人來據春川。自署為樂浪太守。或自稱樂浪王。然。漢魏之時。每自中國。越海遣吏。蓋以冽北浿南。本是漢地也。曇始。此時亦越海至樂浪。而佛法則未嘗行也。
枕流之後。二百餘年。絕無聲跡。至法王元年。百濟復行佛法。
三國史云。百濟法王元年己未(隋文帝開皇十九年)冬。下令禁殺生牧。民家所養鷹鷂放之。漁獵之具焚之(十二月)○越明年春。創王興寺。(春正月)度僧三十人。大旱。王幸漆岳寺祈雨(是年法王薨)○后三十五年(唐貞觀八年)春。王興寺成。(春二月)其寺。臨雞灘之水。彩飾壯麗。王(即武王)每乘舟。入寺行香○案。法王之時。百濟已都扶余。即所謂王興寺漆岳寺。亦當求之於扶余矣○又按。自枕流王元年。至法王元年。為二百十六年。
法王之後。六十二年。佛宇妖孽屢興。百濟以亡。
三國史云。義慈王十五年乙卯(唐永徽六年)夏。骍馬
【現代漢語翻譯】 現代漢語譯本 僧官。（從枕流王元年（384年）下至聖王元年（534年），共一百四十年）在泗沘之前，佛法未曾大行。至法王之後，百濟才開始盛行佛法。
崔致遠撰寫的曦陽山鳳巖寺知證大師碑銘中說：西晉時期的曇始始於貊（指春川），如同攝騰東入（指摩騰），勾麗的阿度度於我（詳見下），如同康會南行（康居國人，在吳主孫權之國傳教）○按：晉朝時，貊人來佔據春川，自己署名為樂浪太守，或者自稱為樂浪王。然而，漢魏時期，常常從中國越海派遣官吏，因為洌北浿南，本來就是漢地。曇始此時也越海到達樂浪，但是佛法卻未曾盛行。
枕流王之後，二百餘年，絕無聲跡。至法王元年，百濟再次盛行佛法。
《三國史》記載：百濟法王元年己未（隋文帝開皇十九年，599年）冬季，下令禁止殺生放牧，百姓家中所養的鷹鷂放生，漁獵的工具焚燬（十二月）○第二年春天，建立王興寺（春正月），度僧三十人。大旱，國王前往漆岳寺祈雨（這年法王去世）○后三十五年（唐貞觀八年，634年）春天，王興寺建成（春二月）。這座寺廟，臨近雞灘之水，裝飾華麗。國王（即武王）常常乘船，進入寺廟行香○按：法王之時，百濟已經遷都扶余，所以王興寺、漆岳寺，也應當在扶余尋找○又按：從枕流王元年（384年）至法王元年（599年），為二百一十六年。
法王之後，六十二年，佛寺妖孽屢次發生，百濟因此滅亡。
《三國史》記載：義慈王十五年乙卯（唐永徽六年，655年）夏季，紅色的馬...
【English Translation】 English version The Sangha officials. (From the 1st year of King Chimnyu (384 AD) to the 1st year of King Seong (534 AD), a total of 140 years). Before Sabi, Buddhism was not widely practiced. It was after King Beop that Baekje began to flourish in Buddhism.
Choi Chi-won's inscription on the Monument of Great Master Jijeung of Bongamsa Temple on Mt. Heeyang states: 'During the Western Jin Dynasty, Tamsi started in Maek (referring to Chuncheon), like Seupseung entering the East (referring to Matenga), and Goryeo's Ado came to me (see below), like Kang Hoi traveling south (a person from Kangju, propagating in the land of Sun Quan, the ruler of Wu).' ○ Note: During the Jin Dynasty, the Maek people came to occupy Chuncheon, self-appointing themselves as the Governor of Lelang or claiming to be the King of Lelang. However, during the Han and Wei dynasties, officials were often dispatched from China across the sea because Yeolbuk and Paenam were originally Han territories. Tamsi also arrived in Lelang across the sea at this time, but Buddhism was not yet prevalent.
For over two hundred years after King Chimnyu, there was no trace of Buddhism. It was in the 1st year of King Beop that Baekje once again flourished in Buddhism.
The Samguk Sagi records: 'In the winter of the 1st year of King Beop of Baekje, Gihae (599 AD, the 19th year of Emperor Wen of Sui's Kaihuang reign), an order was issued to prohibit killing and grazing. The hawks and falcons raised in people's homes were released, and the tools for fishing and hunting were burned (December).' ○ 'In the spring of the following year, Wangheungsa Temple was founded (January). Thirty monks were ordained. There was a severe drought, and the king went to Chirakse Temple to pray for rain (King Beop passed away that year).' ○ 'Thirty-five years later (634 AD, the 8th year of Emperor Taizong of Tang's Zhenguan reign), Wangheungsa Temple was completed (February). This temple, located near the waters of Gyetan, was magnificently decorated. The king (i.e., King Mu) often traveled by boat to the temple to offer incense.' ○ Note: During the time of King Beop, Baekje had already moved its capital to Buyeo, so Wangheungsa Temple and Chirakse Temple should also be sought in Buyeo. ○ Also note: From the 1st year of King Chimnyu (384 AD) to the 1st year of King Beop (599 AD), it was 216 years.
Sixty-two years after King Beop, ominous events occurred frequently in Buddhist temples, leading to the downfall of Baekje.
The Samguk Sagi records: 'In the summer of the 15th year of King Uija, Eulmyo (655 AD, the 6th year of Emperor Gaozong of Tang's Yonghui reign), a reddish horse...'
入北嶽烏含寺。鳴匝佛宇。數日死○后五年(即顯慶五年)夏。風雨暴至。震天王道讓二寺塔。又震白石寺講堂。(夏五月)六月。王興寺眾僧見怪(寺僧皆見。若有舟楫。隨大水入寺門)○案。是年百濟亡。
百濟既亡。浮屠道琛。倡義起兵。以圖興復。
三國史云。武王從子福信。嘗將兵。乃與浮屠道琛。據周留城叛。迎古王子扶余豐。嘗質于倭國者。立之為王。西北部皆應。引兵圍劉仁愿于都城。(熊津城)其後。福信殺道琛。扶余豐殺福信。百濟遂亡○案。當時三國鼎峙。今漢水以北。浿水以南。本是漢地。或中國遣吏。或土酋自立。今鐵嶺以北。為南沃沮。其摩天嶺以北。為北沃沮。此所謂三分而五裂也。百濟者。今漢水以南。京畿忠清(其左道。屬於新羅)全羅之地也。當時。佛法先至勾麗。而平壤之外。不建佛寺。次至百濟。而漢山之外。不建佛寺。其佈散邦域。蟠據名山。蓋在新羅之末。前此。未嘗然也○又按。三國史云。新羅聖德王十八年己未(唐開元七年)秋。雷震金馬郡(今益山)彌勒寺。(秋七月)又新羅之末。甄萱之子神劍。幽其父于金山佛宇。(今金溝)今湖南佛寺之見於三國史者。只此二寺。余無所著(彌勒寺。乃知命法師所創。見佛祖源流) 右百濟禪教始末。
【現代漢語翻譯】 現代漢語譯本： 進入北嶽烏含寺，寺廟裡鐘聲齊鳴。數日後，道琛圓寂。五年後（顯慶五年，即公元660年），夏季，狂風暴雨突至，震毀了天王寺和道讓寺的塔，又震毀了白石寺的講堂。（當年夏五月）六月，王興寺的眾僧看到了怪異景象（寺里的僧人都看到，好像有船隻，隨著大水進入寺門）。據考證，這年百濟滅亡。 百濟滅亡后，浮屠（和尚）道琛，倡導起義，試圖復興百濟。 《三國史》記載，武王的堂侄福信，曾經率領軍隊，於是與浮屠（和尚）道琛，佔據周留城反叛，迎接曾經在倭國做人質的古王子扶余豐，立他為王。西北部的人都響應。率兵包圍劉仁愿在都城（熊津城）。之後，福信殺了道琛，扶余豐殺了福信，百濟就滅亡了。據考證，當時三國鼎立，現在漢水以北，浿水以南，本來是漢地的。或者中國派遣官員，或者當地的酋長自己稱王。現在鐵嶺以北，是南沃沮，摩天嶺以北，是北沃沮，這就是所謂的三分五裂。百濟，就是現在漢水以南，京畿道、忠清道（其左道，屬於新羅），全羅道的地方。當時，佛法先傳到勾麗，但是平壤之外，不建造佛寺。其次傳到百濟，但是漢山之外，不建造佛寺。佛法傳播到各個地區，佔據名山，大概是在新羅末期。此前，沒有這樣的情況。又據考證，《三國史》記載，新羅聖德王十八年己未（唐開元七年，即公元719年）秋季，雷擊金馬郡（現在的益山）的彌勒寺。（當年秋七月）又在新羅末期，甄萱的兒子神劍，將他的父親囚禁在金山佛寺（現在的金溝）。現在湖南的佛寺見於《三國史》的，只有這兩座寺廟，其餘沒有記載（彌勒寺，是知命法師所建立的，見《佛祖源流》）。以上是百濟禪教的始末。
【English Translation】 English version: Entering Bukak Uham Temple, the temple bells chimed in unison. Several days later, Do-cheom (a monk) passed away. Five years later (the 5th year of Xianqing, i.e., 660 AD), in the summer, a violent storm suddenly struck, destroying the pagodas of Tianwang Temple and Daorang Temple, and also destroying the lecture hall of Baishi Temple. (May of that year) In June, the monks of Wangxing Temple saw a strange sight (all the monks in the temple saw it, as if there were boats, entering the temple gate with the flood). According to research, Baekje (ancient kingdom in Korea) was destroyed that year. After the fall of Baekje, the Buddhist monk Do-cheom advocated an uprising to try to revive Baekje. The 'History of the Three Kingdoms' records that Bok-sin (King Mu's nephew), who had once led troops, rebelled with the Buddhist monk Do-cheom, occupying Juryu Castle, and welcomed Prince Buyeo Pung (ancient prince), who had been a hostage in Wa (ancient name for Japan), and made him king. The northwest responded. They led troops to besiege Liu Renyuan in the capital (Ungjin Castle). Later, Bok-sin killed Do-cheom, and Buyeo Pung killed Bok-sin, and Baekje was destroyed. According to research, at that time, the Three Kingdoms stood in a tripartite balance of power. Now, north of the Han River and south of the Pae River was originally Han territory. Either China sent officials, or local chieftains declared themselves kings. Now, north of Tieling is South Okjeo, and north of Matianling is North Okjeo. This is what is called being divided into three and then five. Baekje is now south of the Han River, Gyeonggi Province, Chungcheong Province (its left side belonging to Silla), and Jeolla Province. At that time, Buddhism first spread to Goguryeo, but no Buddhist temples were built outside Pyongyang. Next, it spread to Baekje, but no Buddhist temples were built outside Hansan. The spread of Buddhism to various regions and the occupation of famous mountains was probably at the end of Silla. Before that, there was no such situation. Also, according to research, the 'History of the Three Kingdoms' records that in the autumn of the 18th year of King Seongdeok of Silla (the 7th year of Kaiyuan of the Tang Dynasty, i.e., 719 AD), lightning struck Mireuk Temple (Temple of Maitreya) in Geumma County (now Iksan). (July of that year) Also, at the end of Silla, Gyeon Hwon's son, Sin-geom, imprisoned his father in Geumsan Buddhist Temple (now Geumgu). Now, the Buddhist temples in Honam that appear in the 'History of the Three Kingdoms' are only these two temples, and there is no record of the others (Mireuk Temple was founded by Dharma Master Jimyeong, see 'Origins of the Buddha Ancestors'). The above is the beginning and end of the Zen teachings of Baekje.
流傳勾麗之後。五十餘年。又因勾麗。流傳於新羅。未及施行。
三國史云。新羅訥祗王時。(劉宋時)沙門墨鬍子。自高麗至一善郡。(今美山)郡人毛禮。於家中。作窟室安置(時。梁遣使賜香。群臣不知所用。墨鬍子見之曰。此所以達誠於三寶。時。王女病革。王。使鬍子焚香表誓。病尋愈。王饋贈厚。鬍子出見毛禮。以所得物贈之。俄而不知所歸)○案。訥祇王。以宋孝武(駿)大明二年卒。此時。中國非蕭梁也。此云自梁賜香者。明有錯誤。其後毗處王時。(即焰知麻立干)有阿道和尚。(一作我道)與侍者三人。亦來毛禮家。儀表似墨鬍子。住數年。無病死。其侍者三人留住。講讀經律。往往有信奉者(金富軾云。此據金大問雞林雜傳所記。書之也。奭韓奈麻金用行所撰我道和尚碑。所錄殊異)○案。勾麗小獸林王四年。中國僧阿度。始至勾麗。其距毗處王元年。(齊高帝建元元年)為一百五年矣。初到勾麗時。其年必高。其至新羅。未必在於毗處之元年。阿道之壽。安能如是。即所謂阿道和尚。別是一僧。非前之阿道也。
至法興王十五年。既誅異次頓。始行其法。上距勾麗流傳之初。已一百五十有七年。
法興王十五年。(梁武帝大通二年)王欲興佛法。群臣不信。喋喋騰口舌
【現代漢語翻譯】 現代漢語譯本： 從高句麗流傳開來之後，過了五十多年，又因為高句麗，（佛教）流傳到新羅，但還沒有來得及推行。
《三國史記》記載，新羅訥祗王（劉宋時期）時，沙門（梵語Śrāmaṇa，指佛教出家修行者）墨鬍子從高句麗來到一善郡（今美山）。郡人毛禮在家中建造窟室來安置他。（當時，梁朝派遣使者賜予香，群臣不知道該怎麼用。墨鬍子見到后說，『這（焚香）是用來向三寶（佛、法、僧）表達誠意的。』當時，國王的女兒病得很重，國王讓墨鬍子焚香禱告，病情很快痊癒。國王給予豐厚的饋贈，墨鬍子出來拜見毛禮，把所得的物品贈送給他，不久就不知道去了哪裡。）按：訥祗王在宋孝武帝（劉駿）大明二年（458年）去世。此時，中國不是蕭梁。這裡說香是梁朝賜予的，明顯有錯誤。其後毗處王（即焰知麻立干）時，有阿道和尚（一作我道）與三名侍者，也來到毛禮家。儀表與墨鬍子相似。住了幾年，無疾而終。他的三名侍者留下來，講讀經律，漸漸地有信奉的人。（金富軾說，這是根據金大問《雞林雜傳》所記載的，記錄下來。奭韓奈麻金用行所撰寫的《我道和尚碑》，所記載的內容差異很大。）按：高句麗小獸林王四年（374年），中國僧人阿度才來到高句麗。距離毗處王元年（齊高帝建元元年，479年）已經一百零五年了。最初到達高句麗時，他的年齡一定很大了，他到達新羅，未必是在毗處王元年。阿道的壽命，怎麼可能這麼長？所以說阿道和尚，是另外一個僧人，不是之前的阿度。
到法興王十五年（528年），在誅殺異次頓之後，才開始推行佛法。距離高句麗流傳之初，已經一百五十七年了。
法興王十五年（梁武帝大通二年，528年），國王想要興盛佛法，群臣不相信，議論紛紛。
【English Translation】 English version: After being transmitted from Goguryeo, more than fifty years passed, and then because of Goguryeo, (Buddhism) was transmitted to Silla, but it had not yet been implemented.
The Samguk Sagi (History of the Three Kingdoms) records that during the reign of King Nulji of Silla (during the Liu Song dynasty), the Śrāmaṇa (Buddhist monk) Mokhyeoja came from Goguryeo to Ilseon County (present-day Misan). A man named Morye built a cave dwelling in his home to accommodate him. (At that time, the Liang dynasty sent envoys to bestow incense, but the officials did not know how to use it. Mokhyeoja saw it and said, 'This (burning incense) is used to express sincerity to the Three Jewels (Buddha, Dharma, Sangha).' At that time, the king's daughter was seriously ill, and the king had Mokhyeoja burn incense and pray, and her illness quickly healed. The king gave generous gifts, and Mokhyeoja went out to see Morye and gave him the things he had received, and soon disappeared.) Note: King Nulji died in the second year of the Daming era of Emperor Xiaowu (Liu Jun) of the Song dynasty (458 AD). At this time, China was not the Xiao Liang dynasty. It is clear that there is an error in saying that the incense was bestowed by the Liang dynasty. Later, during the reign of King Bicheo (also known as Yeomchi Maripkan), the monk Ado (also written as Ado) and three attendants also came to Morye's house. His appearance was similar to Mokhyeoja. He lived for several years and died without illness. His three attendants stayed and lectured on the scriptures and precepts, and gradually there were believers. (Kim Busik said that this was recorded based on Kim Daemun's Gyerim Japjeon, and it is recorded here. The Stele of Monk Ado written by Seok Han Namma Kim Yonghaeng contains very different content.) Note: In the fourth year of King Sosurim of Goguryeo (374 AD), the Chinese monk Ado first arrived in Goguryeo. It had been one hundred and five years since the first year of King Bicheo (the first year of the Jianyuan era of Emperor Gao of Qi, 479 AD). When he first arrived in Goguryeo, he must have been very old, and his arrival in Silla was not necessarily in the first year of King Bicheo. How could Ado's life be so long? So it is said that the monk Ado is another monk, not the previous Ado.
By the fifteenth year of King Beopheung (528 AD), after the execution of Ichadon, Buddhism began to be promoted. It had been one hundred and fifty-seven years since the beginning of the transmission from Goguryeo.
In the fifteenth year of King Beopheung (the second year of the Datong era of Emperor Wu of Liang, 528 AD), the king wanted to promote Buddhism, but the officials did not believe him and argued endlessly.
。近臣異次頓。(或云處道)奏曰。請斬小臣。以定眾議。僉曰。今見僧徒。童頭異服。議論奇詭。今若縱之。恐有後悔。臣等雖即重罪。不敢奉詔。遂誅異次頓。有血乳之異。眾怪之。不復非毀佛事○越明年。下令禁殺生。
后十五年。建立佛寺。名曰興輪(甲子年)。
真興王五年。(梁武帝大同十年)創興輪寺。(春二月)許人出家為僧尼(高麗真靜國師天頙。作興輪寺大鐘銘云。青丘佛法。始興于茲寺)○后五年(梁武帝末年)春。梁遣使與入學僧覺德。(新羅僧。入學于中國者)送佛舍利。王使百官。奉迎于興輪寺前路(真興王十年)○后二年。(辛未)勾麗惠亮法師至(已見上)。
真興之世。廣建佛宇。其最大者。曰皇龍寺。
真興王十四年春二月。王命所司筑新宮于月城東。(王城東)黃龍見於地。王疑之。改為佛寺。賜號曰皇龍○案。真興王二十七年。皇龍寺始克畢功。(見本紀)其宏麗瑰奇。可知。
職官志云。四天王寺。其官有衿荷臣一人。上堂一人。赤位一人。青位二人。奉聖寺。其官有衿荷臣一人。上堂一人。赤位一人。青位一人。感恩寺。其官如奉聖寺。奉德寺。其官如天王寺。奉恩寺。衿荷臣一人。大舍二人。靈廟寺。上堂一人。青位一人。(祭祀志
【現代漢語翻譯】 現代漢語譯本：近臣異次頓（或說處道）上奏說：『請斬殺小臣，以平息眾人的議論。』眾臣都說：『如今見到這些僧侶，剃著頭髮，穿著奇異的服裝，議論也奇特怪異。現在如果放縱他們，恐怕日後會有後悔。我們即使因此獲罪，也不敢遵從詔令。』於是處斬了異次頓，出現了血化為乳的奇異現象，眾人都感到奇怪，不再誹謗佛事。第二年（新羅），下令禁止殺生。 此後十五年（新羅甲子年），開始建造佛寺，命名為興輪寺（公元）。 真興王五年（梁武帝大同十年，公元），建立興輪寺（春二月），允許百姓出家為僧尼（高麗真靜國師天頙（Cheoncheo）撰寫興輪寺大鐘銘文說：『青丘（韓國的古稱）的佛法，從此寺開始興盛』）。五年後（梁武帝末年，公元）的春天，梁朝派遣使者與入學僧覺德（新羅僧人，在中國學習）送來佛舍利。真興王派遣百官，在興輪寺前的道路上迎接（真興王十年，公元）。兩年後（辛未年，公元），高句麗惠亮法師到達（已在前面提到）。 真興王在位期間，廣泛建造佛寺，其中規模最大的，叫做皇龍寺。 真興王十四年（公元）春二月，真興王命令有關部門在月城東邊（王城東邊）建造新宮殿。有黃龍出現在那裡，真興王對此感到疑惑，於是將宮殿改為佛寺，賜名為皇龍寺。根據記載，真興王二十七年（公元），皇龍寺才完全竣工（見《本紀》），其宏偉壯麗可以想見。 《職官志》記載：四天王寺，其官職有衿荷臣一人，上堂一人，赤位一人，青位二人。奉聖寺，其官職有衿荷臣一人，上堂一人，赤位一人，青位一人。感恩寺，其官職與奉聖寺相同。奉德寺，其官職與天王寺相同。奉恩寺，衿荷臣一人，大舍二人。靈廟寺，上堂一人，青位一人。（《祭祀志》）
【English Translation】 English version: The close minister Ichaton (or said to be Chudo) reported, 'Please execute this humble servant to settle the public's opinion.' The officials all said, 'Now we see these monks, with shaved heads and strange clothes, whose arguments are odd and bizarre. If we indulge them now, we fear there will be regrets later. Even if we are heavily punished, we dare not obey the royal decree.' Consequently, Ichaton was executed, and there was the strange phenomenon of blood turning into milk, which the people found strange, and they no longer slandered Buddhist affairs. The following year (Silla), an order was issued to prohibit killing. Fifteen years later (Silla, in the year of Gapja), the construction of a Buddhist temple began, named Heungnyun Temple (公元). In the fifth year of King Jinheung (Emperor Wu of Liang, Datong 10th year, 公元), Heungnyun Temple was founded (second month of spring), and people were allowed to become monks and nuns (The Great Master Jinjeong of Goryeo, Cheoncheo, wrote the inscription on the great bell of Heungnyun Temple, saying, 'The Buddha-dharma of Cheonggu (ancient name for Korea) began to flourish from this temple'). Five years later (end of Emperor Wu of Liang's reign, 公元), in the spring, Liang sent an envoy with the entering-school monk Gakdeok (a Silla monk studying in China) to deliver Buddha's relics. The king sent all the officials to welcome them on the road in front of Heungnyun Temple (King Jinheung's 10th year, 公元). Two years later (Sinmi year, 公元), the Goryeo Dharma Master Hyeryang arrived (already mentioned above). During the reign of King Jinheung, many Buddhist temples were built, the largest of which was called Hwangnyong Temple. In the second month of spring in the fourteenth year of King Jinheung (公元), the king ordered the relevant authorities to build a new palace east of Wolseong (east of the royal city). A yellow dragon appeared there, and the king was suspicious of this, so he changed the palace into a Buddhist temple and named it Hwangnyong Temple. According to records, Hwangnyong Temple was not fully completed until the twenty-seventh year of King Jinheung (公元) (see the Annals), and its magnificence and splendor can be imagined. The 'Records of Officials' states: In Sicheonwang Temple, the officials include one Geumhacheon, one Sangdang, one Jeokwi, and two Cheongwi. In Bongseong Temple, the officials include one Geumhacheon, one Sangdang, one Jeokwi, and two Cheongwi. In Ganeun Temple, the officials are the same as in Bongseong Temple. In Bondeok Temple, the officials are the same as in Sicheonwang Temple. In Bongeun Temple, there is one Geumhacheon and two Daesa. In Yeongmyo Temple, there is one Sangdang and one Cheongwi. (Records of Sacrifices)
云。靈廟寺南行五里祭)永興寺。大柰麻一人。國統一人。(一云。寺主真興王。以惠亮法師為之)都唯那娘一人。阿尼大都唯那一人。(真興王。以寶良法師為之。真德王加一人)少年書省二人。(元聖王。以惠英梵如二法師為之)州統九人。郡統十八人○案。新羅寺剎之見於三國史者。又有三郎寺。芬皇寺。望德寺。泉林寺。哀公寺。黃福寺。元延寺。鷲仙寺。加悉寺。祇園寺。實際寺。(已上。疑在慶州地)星州法定寺。晉州斷俗寺。居昌萬興寺。陜川海印寺。(又陜川清涼寺。智異山。雙溪寺。見崔孤雲傳)南漢山莊義寺。北漢山安養寺。雉岳山石南寺。(今原州)皆真興以降。世世增建者也。其創修年月。王公事蹟。多可考徴。今姑略之(又弓裔。于興教寺祝髮。王昌瑾于勃颯寺。見鎮星塑傳。皆新羅古寺也)。
真興以降。交聘中國。勤求佛法。使者織路。
真興王二十六年。(陳文帝天嘉六年)陳。遣使劉思。與僧明觀來聘。送釋氏經論千七百餘卷○三十七年春。安弘法師。入陳求法。與胡僧毗摩羅等二僧回。上棱伽勝鬘經。及佛舍利(是年秋。王薨)○后九年。(真平王七年)秋。高僧智明。入陳求法(陳後主至德三年)○后四年春。圓光法師。入陳求法(是年。陳氏滅)○后七年(真
【現代漢語翻譯】 現代漢語譯本 云。靈廟寺南行五里祭)永興寺。大柰麻一人。國統一人。(一云。寺主真興王（540年-576年）。以惠亮法師為之)都唯那娘一人。阿尼大都唯那一人。(真興王（540年-576年）。以寶良法師為之。真德王（647年-654年）加一人)少年書省二人。(元聖王（785年-798年）。以惠英梵如二法師為之)州統九人。郡統十八人○案。新羅寺剎之見於三國史者。又有三郎寺。芬皇寺。望德寺。泉林寺。哀公寺。黃福寺。元延寺。鷲仙寺。加悉寺。祇園寺。實際寺。(已上。疑在慶州地)星州法定寺。晉州斷俗寺。居昌萬興寺。陜川海印寺。(又陜川清涼寺。智異山。雙溪寺。見崔孤雲傳)南漢山莊義寺。北漢山安養寺。雉岳山石南寺。(今原州)皆真興王（540年-576年）以降。世世增建者也。其創修年月。王公事蹟。多可考徴。今姑略之(又弓裔。于興教寺祝髮。王昌瑾于勃颯寺。見鎮星塑傳。皆新羅古寺也)。 真興王（540年-576年）以降。交聘中國。勤求佛法。使者織路。 真興王（540年-576年）二十六年(陳文帝天嘉六年，565年)。陳。遣使劉思。與僧明觀來聘。送釋氏經論千七百餘卷○三十七年春。安弘法師。入陳求法。與胡僧毗摩羅等二僧回。上棱伽勝鬘經。及佛舍利(是年秋。王薨)○后九年(真平王（579年-632年）七年，585年)。秋。高僧智明。入陳求法(陳後主至德三年，585年)○后四年春。圓光法師。入陳求法(是年。陳氏滅)○后七年(真
【English Translation】 English version Yun. Yongheung Temple, five li south of the Lingmiao Temple, is used for sacrifices.) Yongheung Temple. One Daenama. One Guktong. (One account says that King Jinheung (540-576) was the temple's patron, and he appointed the monk Hyeryang as its head.) One Dowina Lady. One Ani Daedowina. (King Jinheung (540-576) appointed the monk Boryang. King Jindeok (647-654) added one more.) Two junior scribes. (King Wonseong (785-798) appointed the monks Hye-yeong and Beom-nyeo.) Nine provincial administrators. Eighteen district administrators. According to the 'History of the Three Kingdoms', other Silla temples include Samnang Temple, Bunhwang Temple, Mangdeok Temple, Cheollim Temple, Aegong Temple, Hwangbok Temple, Wonyon Temple, Jiseon Temple, Gasil Temple, Giwon Temple, and Silje Temple. (The above are suspected to be located in Gyeongju.) Also, there are Beopjeong Temple in Seongju, Danseok Temple in Jinju, Manheung Temple in Geochang, and Haein Temple in Hapcheon. (Also, Cheongnyang Temple in Hapcheon and Ssanggye Temple on Mount Jiri are mentioned in the biography of Choi Chiwon.) Jangui Temple on Namhan Mountain, Anyang Temple on Bukhan Mountain, and Seoknam Temple on Chiak Mountain (now Wonju) were all built and expanded by successive generations after King Jinheung (540-576). The dates of their founding and renovation, as well as the deeds of kings and officials, can be investigated, but we will omit them for now. (Also, Gung Ye shaved his head at Heunggyo Temple, and Wang Changgeun at Bolseok Temple, as seen in the legend of the Zhenxing statue. These are all ancient Silla temples.) After King Jinheung (540-576), envoys were exchanged with China to diligently seek Buddhist teachings. Envoys traveled the roads. In the 26th year of King Jinheung (540-576) (6th year of the Tianjia era of Emperor Wen of Chen, 565), Chen sent the envoy Liu Si and the monk Myeonggwan to visit, bringing over 1,700 volumes of Buddhist scriptures and treatises. In the spring of the 37th year, the monk Anhong went to Chen to seek Buddhist teachings and returned with two monks, including the foreign monk Vimalakirti, presenting the Lankavatara Sutra, the Srimala Sutra, and Buddha's relics (in the autumn of that year, the king passed away). Nine years later (7th year of King Jinpyeong (579-632), 585), in the autumn, the eminent monk Jimyeong went to Chen to seek Buddhist teachings (3rd year of the Zhida era of Emperor Houzhu of Chen, 585). Four years later, in the spring, the monk Wongwang went to Chen to seek Buddhist teachings (in that year, the Chen dynasty was destroyed). Seven years later (Jin
平十八年)春。高僧曇育。入隋求法(隋文帝開皇十六年)○后四年(真平十二年)高僧圓光。隋朝聘使柰麻諸文大舍橫川(兩人也)還(還去加悉寺)○后二年。高僧智明。隨入朝使上軍還。(上軍亦人名)王。尊敬明公戒行。(亦僧也)為大德○后三年(隋煬帝大業元年)春。高僧曇育。隨入朝使惠文還○后八年秋。隋使王世儀。至皇龍寺。設百高座。邀圓光等法師說經○案。真興王。末年祝髮被僧衣。自號法雲。以終其身。王妃亦效之為尼。住永興寺。崇信佛法。斯可知矣。
李唐初。興慈藏法師。首入中國。以求佛法。
善德女王五年。慈藏法師。入唐求法○后七年。(善德十二年)高僧慈藏。自唐還(春三月)○文武王九年。(唐總章二年)以信惠法師。為政官大書省。(官名也)唐僧法安來。傳天子命。求磁石(時。勾麗新亡。法安為勾麗人所殺)○后二年秋。唐總管薛仁貴。使琳潤法師。赍書致王○后三年。以義安法師。為大書省。
是時。有元曉義相。比肩齊名。以興佛法。
文武王十六年。(唐儀鳳元年)高僧義相。奉旨創浮石寺(在順興)○后五年。王欲新京城。義相諫止之(是年。秋王卒)○案。義相入唐事。不見正史。
薛聰傳云。聰父元曉。初為桑門。淹
【現代漢語翻譯】 現代漢語譯本：真平十八年（616年）春，高僧曇育前往隋朝求法（隋文帝開皇十六年）。 四年後（真平十二年，630年），高僧圓光隨隋朝聘使柰麻諸文大舍橫川（兩人）返回（返回去加悉寺）。 兩年後，高僧智明隨入朝使上軍返回。（上軍也是人名）國王尊敬智明的戒行，尊為大德（也是僧人）。 三年後（隋煬帝大業元年，605年）春，高僧曇育隨入朝使惠文返回。 八年後秋，隋使王世儀到達皇龍寺，設定百個高座，邀請圓光等法師講經。 據考證，真興王晚年剃髮，身披僧衣，自號法雲，以此終其一生。王妃也效仿他做了尼姑，住在永興寺，崇信佛法，由此可知。
李唐初期，興慈藏法師首先進入中國，以求佛法。
善德女王五年，慈藏法師入唐求法。 七年後（善德十二年，643年），高僧慈藏從唐朝返回（春三月）。 文武王九年（唐總章二年，669年），任命信惠法師為政官大書省（官名）。唐僧法安來，傳達天子命令，求取磁石（當時，高句麗剛剛滅亡，法安被高句麗人所殺）。 兩年後秋，唐總管薛仁貴派遣琳潤法師送信給國王。 三年後，任命義安法師為大書省。
當時，有元曉（Wonhyo）和義相（Uisang）比肩齊名，以興盛佛法。
文武王十六年（唐儀鳳元年，676年），高僧義相奉旨建立浮石寺（在順興）。 五年後，國王想要新建京城，義相勸諫阻止了他（這年秋天，國王去世）。 據考證，義相入唐之事，不見於正史。
薛聰傳記載，薛聰的父親元曉，最初是桑門（僧人）。
【English Translation】 English version: In the spring of the 18th year of Jinpyeong (616 AD), the eminent monk Tamyuk went to the Sui Dynasty to seek the Dharma (16th year of Kaihuang reign of Emperor Wen of Sui). Four years later (12th year of Jinpyeong, 630 AD), the eminent monk Wongwang returned with the Sui Dynasty envoys, Namaji (official rank) Jumun Daesa (title) and Heongcheon (two people) (returned to Gagusil Temple). Two years later, the eminent monk Jimyeong returned with the envoy to the court, Sanggun. (Sanggun is also a person's name.) The king respected Jimyeong's precepts and conduct and honored him as a Daedeok (also a monk). Three years later (1st year of the Daye reign of Emperor Yang of Sui, 605 AD), in the spring, the eminent monk Tamyuk returned with the envoy to the court, Hyemun. Eight years later, in the autumn, the Sui envoy Wang Shiyi arrived at Hwangnyongsa Temple, set up a hundred high seats, and invited Dharma masters such as Wongwang to preach the scriptures. According to research, King Jinheung shaved his head in his later years, wore monk's robes, and called himself Beopun (Dharma Cloud), ending his life in this way. The queen also imitated him and became a nun, living in Yeongheungsa Temple, and deeply believed in Buddhism, which can be seen from this.
In the early years of the Li Tang Dynasty, Dharma Master Jajang was the first to enter China to seek the Dharma.
In the 5th year of Queen Seondeok, Dharma Master Jajang went to Tang to seek the Dharma. Seven years later (12th year of Seondeok, 643 AD), the eminent monk Jajang returned from Tang (in the third month of spring). In the 9th year of King Munmu (2nd year of the Zongzhang reign of Tang, 669 AD), Dharma Master Sinhye was appointed as the Jeonggwan Daeseoseong (official title). The Tang monk Beopan came, conveying the emperor's order to seek magnetite (at that time, Goguryeo had just been destroyed, and Beopan was killed by the people of Goguryeo). Two years later, in the autumn, the Tang General Xue Rengui sent Dharma Master Nimyun to deliver a letter to the king. Three years later, Dharma Master Uian was appointed as Daeseoseong.
At that time, Wonhyo and Uisang were equally famous and promoted Buddhism together.
In the 16th year of King Munmu (1st year of the Yifeng reign of Tang, 676 AD), the eminent monk Uisang was ordered to build Buseoksa Temple (in Sunheung). Five years later, the king wanted to build a new capital, but Uisang advised him to stop (the king died in the autumn of that year). According to research, Uisang's entry into Tang is not found in official history.
The biography of Seol Chong states that Seol Chong's father, Wonhyo, was initially a Sangmun (monk).
該佛書。既而反本。自號小性居士(又聖德王十四年。召河西州龍鳴岳居士理曉。祈雨于泉林寺)。
麗濟既亡。辰馬混一。佛法遂廣遍於國中。
孝昭王元年。(唐武后長壽元年)高僧道證自唐𢌞。上天文圖○聖德王三年。(唐武后長安三年)金思讓自唐回。獻最勝王經○景德王二十二年。(唐代宗廣德元年)大柰麻(官名也)李純。剃髮為僧。為王創立斷俗寺居之(在晉州)。
下逮哀莊之世。佛宇太廣。乃禁新創。
哀莊王三年(唐德宗貞元廿八年)秋。創伽倻山海印寺(秋八月)○后四年。下教禁創佛寺。惟許修葺。又禁以錦繡為佛事。金銀為器用○按。此令未必久行。然。諸寺創修年月。有可以考覈者。
憲德王二年(唐憲宗元和五年)冬。遣王子金憲章。入唐獻金銀佛像。及佛經等。為順宗祈福○興德王二年(唐文宗太和元年)春。高勾麗僧丘德。入唐赍經至(此時勾麗已亡。丘德。蓋西土之人)○文聖王十三年(唐宣宗大中五年)春。入唐使阿餐元弘。赍佛經。並佛牙來。王出郊迎之○真聖女王二年。(唐僖宗文德元年)命大矩和尚。修集鄉歌。
新羅之末。佛宇有妖。國隨以亡。
景哀王四年(後唐時)春。皇龍寺塔。搖動北傾○敬順王三年(後唐明宗
【現代漢語翻譯】 現代漢語譯本： 這部佛書之後被重新整理，作者自稱為小性居士（另有記載，聖德王十四年（715年），召河西州龍鳴岳居士理曉，在泉林寺祈雨）。
麗濟滅亡后，辰韓和馬韓統一，佛法因此在全國廣泛傳播。
孝昭王元年（701年），高僧道證從唐朝返回，帶來了天文圖。聖德王三年（704年），金思讓從唐朝返回，獻上了《最勝王經》。景德王二十二年（763年），大柰麻（官名）李純剃髮為僧，為國王創立了斷俗寺居住（在晉州）。
到了哀莊王時期，佛寺過於興建，於是禁止新建。
哀莊王三年（802年）秋天，建立伽倻山海印寺（秋八月）。后四年，下令禁止建立佛寺，只允許修繕。又禁止用錦繡製作佛事用品，用金銀製作器物。按：這個命令未必長久實行。然而，各寺廟建立和修繕的年月，有一些是可以考證的。
憲德王二年（811年）冬天，派遣王子金**入唐，獻上金銀佛像和佛經等，為順宗祈福。興德王二年（827年）春天，高句麗僧人丘德入唐，帶著佛經來到（此時高句麗已經滅亡，丘德大概是西域之人）。文聖王十三年（859年）春天，入唐使阿餐元弘，帶著佛經和佛牙回來，國王出城郊外迎接。真聖女王二年（888年），命令大矩和尚修集鄉歌。
新羅末年，佛寺出現妖異現象，國家也隨之滅亡。
景哀王四年（後唐時期），皇龍寺塔搖動並向北傾倒。敬順王三年（後唐明宗時期）
【English Translation】 English version: This Buddhist scripture was subsequently revised, and the author called himself Xiaoxing Jushi (also recorded that in the 14th year of King Seongdeok (715 AD), Jushi Longming Yue of He Xi Zhou was summoned to manage and understand, and prayed for rain at Quanlin Temple).
After the fall of Baekje and the unification of Jinhan and Mahan, Buddhism spread widely throughout the country.
In the first year of King Hyoso (701 AD), the eminent monk Dojeung returned from Tang Dynasty, bringing with him astronomical charts. In the third year of King Seongdeok (704 AD), Kim Sa-rang returned from Tang Dynasty and presented the Suvarnaprabhasa Sutra (The Most Victorious King Sutra). In the twenty-second year of King Gyeongdeok (763 AD), Daenama (official title) Lee Sun shaved his head and became a monk, establishing Danseok Temple for the king to reside in (located in Jinju).
By the time of King Aejaong, Buddhist temples were being built excessively, so new construction was prohibited.
In the autumn of the third year of King Aejaong (802 AD), Haein Temple on Gaya Mountain was founded (August of autumn). Four years later, an order was issued prohibiting the construction of Buddhist temples, allowing only repairs. It was also forbidden to use brocade for Buddhist events and gold and silver for utensils. Note: This order may not have been enforced for long. However, the years of founding and repairing of various temples can be verified.
In the winter of the second year of King Heondeok (811 AD), Prince Kim ** was sent to Tang Dynasty to offer gold and silver Buddha statues and Buddhist scriptures, etc., to pray for the happiness of Emperor Shunzong. In the spring of the second year of King Heungdeok (827 AD), the Goguryeo monk Kyudeok entered Tang Dynasty, bringing scriptures (at this time Goguryeo had already fallen, Kyudeok was probably from the Western Regions). In the thirteenth year of King Munsong (859 AD), the envoy to Tang, Achan Wonhong, brought Buddhist scriptures and a Buddha tooth, and the king greeted him outside the city. In the second year of Queen Jinseong (888 AD), the Great Monk Daegu was ordered to compile Hyangga (folk songs).
At the end of Silla, ominous signs appeared in Buddhist temples, and the country subsequently perished.
In the fourth year of King Gyeongeae (Later Tang Dynasty), the pagoda of Hwangnyongsa Temple shook and tilted to the north. In the third year of King Gyeongsun (Later Tang Dynasty)
天成四年)夏。天竺國三藏摩睺羅。抵高麗(夏六月)○案。新羅名僧。又有浮屠順憬。(與金庾信同時)浮屠賢俊。(姓崔氏。即孤雲之兄)定玄禪師。(即賢俊之友)孝子聖覺。(居星州一利縣。為母刲股)釋聰禪師。(為弓裔所殺)智照夫人。(金庾信之妻)其事蹟。並見三國史。今始略之○又按。新羅者。今之慶尚道也。麗濟既亡。遂混東邦。然浿水以北。(平安道)鐵嶺以北。不能得也 右新羅禪教始末(已上。專據金富軾三國史為信文。他書所出。別錄于下方)。
又有新羅僧無漏禪師。見錄于中國佛乘。
佛祖通載云。唐肅宗至德元年戊戌。(新羅景德王十五年)新羅僧無漏。示寂于右閣門。合掌凌空而立。足去地尺許。左右以聞。帝驚異。降蹕臨視。得遺表。乞歸葬舊谷。有詔。護送舊居建塔。至懷遠縣下院。輒舉不動。遂以香泥塑全身。留下院○案。戊戌。當丙申。
至若傳燈錄所載諸師。皆于中國禪宗。受其燈光。
新羅本如禪師(南嶽讓禪師法嗣) 無話句(見第六卷)。
新羅洪陟禪師(西堂藏禪師法嗣) 無話句。
新羅慧徹禪師(西堂藏禪師法嗣) 無話句。
新羅無染禪師(麻谷徹禪師法嗣) 無話句(崔孤雲碑文。見下)。
新
【現代漢語翻譯】 現代漢語譯本 （後唐）天成四年（929年）夏天，天竺國（印度）的三藏摩睺羅抵達高麗（朝鮮半島）。（六月） 按：新羅（朝鮮古代國家名）著名僧侶還有浮屠順憬（與金庾信（新羅名將）同時代），浮屠賢俊（姓崔氏，即崔致遠（又名孤雲）的哥哥），定玄禪師（即賢俊的朋友），孝子聖覺（居住在星州一利縣，為母親割股療疾），釋聰禪師（被弓裔（后高句麗君主）所殺），智照夫人（金庾信的妻子）。他們的事蹟都記載在《三國史記》中，現在先簡略地記錄。 又按：新羅就是現在的慶尚道（韓國慶尚南北道）。麗（高麗）濟（百濟）滅亡后，就混同于東邊的領土。然而浿水（今朝鮮的大同江）以北（平安道（朝鮮行政區劃）），鐵嶺以北，未能得到。 右邊是新羅禪教的始末（以上，專門根據金富軾的《三國史記》作為可信的依據，其他書籍所記載的，另外記錄在下方）。 又有新羅僧人無漏禪師，被記錄在中國的佛乘中。 《佛祖統紀》記載，唐肅宗至德元年戊戌（756年）（新羅景德王十五年（756年）），新羅僧人無漏在右閣門圓寂，合掌凌空而立，雙腳離地一尺左右。左右侍從將此事稟告皇上，皇帝感到驚異，駕臨觀看，得到無漏的遺表，請求歸葬故鄉。皇帝下詔，護送靈柩回到故居建塔，到達懷遠縣下院時，靈柩突然抬不動了，於是用香泥塑造了他的全身像，留在下院。按：戊戌，應當是丙申。 至於《傳燈錄》所記載的各位禪師，都是在中國禪宗接受其燈光。 新羅本如禪師（南嶽懷讓禪師的法嗣），沒有話句（見第六卷）。 新羅洪陟禪師（西堂智藏禪師的法嗣），沒有話句。 新羅慧徹禪師（西堂智藏禪師的法嗣），沒有話句。 新羅無染禪師（麻谷寶徹禪師的法嗣），沒有話句（崔致遠的碑文，見下）。
【English Translation】 English version In the summer of the fourth year of Tiancheng (929 AD) of the Later Tang Dynasty, the Tripitaka master Mahora from India arrived in Goryeo (Korean Peninsula) in June. Note: Famous monks of Silla (ancient Korean kingdom) also include the Buddhist monk Sun-gyeong (contemporary of General Kim Yu-sin), the Buddhist monk Hyeon-jun (surname Choi, brother of Choi Chi-won, also known as Go-un), Zen Master Jeong-hyeon (friend of Hyeon-jun), the filial son Seong-gak (resided in Illyeon County of Seongju, cut his own thigh to heal his mother), Zen Master Seok-chong (killed by Gung Ye, ruler of Later Goguryeo), and Lady Ji-jo (wife of Kim Yu-sin). Their deeds are recorded in the 'Samguk Sagi' (History of the Three Kingdoms), and are now briefly noted. Also note: Silla is now Gyeongsang Province (South and North Gyeongsang Provinces of South Korea). After Goryeo and Baekje were destroyed, it merged with the eastern territories. However, the area north of the Paesu River (now the Daedong River in North Korea) (Pyongan Province (North Korean administrative division)) and north of Cheollyeong Pass could not be obtained. The above is the beginning and end of the Zen teachings of Silla (based solely on Kim Bu-sik's 'Samguk Sagi' as a reliable source; records from other books are listed separately below). There is also the Silla monk Murok Zen Master, who is recorded in the Chinese Buddhist teachings. The 'Comprehensive Record of Buddhas and Patriarchs' states that in the first year of Zhide (756 AD) of Emperor Suzong of the Tang Dynasty (the fifteenth year of King Gyeongdeok of Silla (756 AD)), the Silla monk Murok passed away at the Right Pavilion Gate, standing in the air with his palms together, his feet about a foot off the ground. The attendants reported this to the emperor, who was amazed and came to see it. He obtained Murok's posthumous memorial, requesting to be buried in his old home. The emperor issued an edict to escort the coffin back to his former residence to build a pagoda. When they reached Hawon Temple in Huaiyuan County, the coffin suddenly could not be lifted. Therefore, a full-body statue was sculpted with fragrant mud and left at Hawon Temple. Note: Wuxu should be Bingshen. As for the various masters recorded in the 'Transmission of the Lamp', they all received their light from the Chinese Chan School. Zen Master Bonyeo of Silla (Dharma heir of Zen Master Nanyue Huairang), no saying (see Volume 6). Zen Master Hongcheuk of Silla (Dharma heir of Zen Master Xitang Zhizang), no saying. Zen Master Hyecheol of Silla (Dharma heir of Zen Master Xitang Zhizang), no saying. Zen Master Muyeom of Silla (Dharma heir of Zen Master Magu Baozhe), no saying (inscription by Choi Chi-won, see below).
羅玄昱禪師(章敬［憚］禪師法嗣) 無話句(源流。稱鳳林玄昱)。
新羅覺體禪師(章敬［憚］禪師法嗣) 無話句(已上見第九卷)。
新羅道均禪師(南泉愿禪師法嗣) 無話句。
新羅品日禪師(鹽官齊安禪師法嗣) 無話句(源流雲。創三陟三和寺)。
新羅迦智禪師(大梅常禪師法嗣) 僧問。如何是西來意。師云。待汝裹頭來。即與汝道○僧問。如何是大梅的旨。師云。酪本一時拋(案。此是長［與］寶林寺所祖。迦智山道儀大師也)。
新羅忠彥禪師(大梅常禪師法嗣) 無語句(即新興寺沖彥禪師)。
新羅大茅和尚(歸宗智常禪師法嗣) 上堂云。欲識諸佛師。向無明心內識取。欲識常住不雕性。向萬物遷變處識取○僧問。如何是大茅境。師云。不露鋒。僧云。為什麼不露鋒。師云。無當者(已上。見第十卷)。
新羅順支禪師(仰山寂禪師法嗣) 僧問。如何是西來意。師豎拂子。僧曰。莫遮個便是。師放下拂子。問。以字不成。八字不是。什麼字。師作圓相示之。有僧于師前作五花圓相。師畫破。別作一圓相(案。此即萬法歸一之意)○案。源流稱五臺山順支禪師。
新羅智異山和尚(仰山寂禪師法嗣) 一日示眾曰。冬不寒臘后看。
【現代漢語翻譯】 現代漢語譯本 羅玄昱禪師（章敬[憚]禪師法嗣）：無話句（源流中稱鳳林玄昱）。 新羅覺體禪師（章敬[憚]禪師法嗣）：無話句（以上見第九卷）。 新羅道均禪師（南泉愿禪師法嗣）：無話句。 新羅品日禪師（鹽官齊安禪師法嗣）：無話句（源流中說，建立了三陟三和寺）。 新羅迦智禪師（大梅常禪師法嗣）：僧人問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真諦？）禪師說：『等你裹頭來，就告訴你。』（等你像我一樣出家修行，我就告訴你）僧人問：『如何是大梅的旨？』（什麼是大梅禪師的宗旨？）禪師說：『酪本一時拋。』（根本上應該放下對乳酪的執著）（按：這是長[與]寶林寺所尊奉的祖師，迦智山道儀大師）。 新羅忠彥禪師（大梅常禪師法嗣）：無語句（即新興寺沖彥禪師）。 新羅大茅和尚（歸宗智常禪師法嗣）：上堂說法時說：『想要認識諸佛的老師，就向無明心內去認識。想要認識常住不壞的本性，就向萬物遷變處去認識。』僧人問：『如何是大茅境？』（什麼是大茅和尚的境界？）禪師說：『不露鋒。』僧人問：『為什麼不露鋒？』禪師說：『無當者。』（沒有能與之匹敵的）（以上見第十卷）。 新羅順支禪師（仰山寂禪師法嗣）：僧人問：『如何是西來意？』（什麼是達摩祖師從西方帶來的禪宗真諦？）禪師豎起拂子。僧人說：『莫非這個便是？』禪師放下拂子。問：『以字不成，八字不是，是什麼字？』禪師作圓相來指示。有僧人在禪師面前作五花圓相，禪師畫破，另外作一個圓相（按：這即是萬法歸一的意義）。（按：源流中稱五臺山順支禪師）。 新羅智異山和尚（仰山寂禪師法嗣）：一日對大眾開示說：『冬不寒，臘（指農曆十二月）后看。』
【English Translation】 English version Zen Master Luo Xuan Yu (Successor of Zen Master Zhangjing [Dan]): No words (Source refers to Fenglin Xuan Yu). Zen Master Jue Ti of Silla (Successor of Zen Master Zhangjing [Dan]): No words (Above seen in Volume 9). Zen Master Dao Jun of Silla (Successor of Zen Master Nanquan Yuan): No words. Zen Master Pin Ri of Silla (Successor of Zen Master Yanguan Qi'an): No words (Source says, founded Samcheok Samhwa Temple). Zen Master Jia Zhi of Silla (Successor of Zen Master Damei Chang): A monk asked, 'What is the meaning of Bodhidharma's coming from the West?' (What is the true essence of Zen Buddhism brought by Bodhidharma from the West?) The Master said, 'Wait until you wrap your head, then I will tell you.' (Wait until you become a monk and practice like me, then I will tell you.) A monk asked, 'What is the essence of Damei?' (What is the essence of Zen Master Damei's teachings?) The Master said, 'The essence of the milk was discarded at once.' (Fundamentally, one should let go of attachment to milk.) (Note: This is the ancestor revered by Chang[yu] Baolin Temple, Great Master Dao Yi of Jia Zhi Mountain). Zen Master Zhong Yan of Silla (Successor of Zen Master Damei Chang): No sayings (That is, Zen Master Chong Yan of Xin Xing Temple). The Great Master Da Mao of Silla (Successor of Zen Master Guizong Zhi Chang): Ascending the hall, he said, 'If you want to know the teacher of all Buddhas, seek to know it within the mind of ignorance. If you want to know the unchanging nature of permanence, seek to know it in the midst of the changing of all things.' A monk asked, 'What is the realm of Da Mao?' (What is the realm of Great Master Da Mao?) The Master said, 'Do not reveal the edge.' The monk asked, 'Why not reveal the edge?' The Master said, 'There is no one to match it.' (There is no one who can compete with it.) (Above seen in Volume 10). Zen Master Shun Zhi of Silla (Successor of Zen Master Yangshan Ji): A monk asked, 'What is the meaning of Bodhidharma's coming from the West?' (What is the true essence of Zen Buddhism brought by Bodhidharma from the West?) The Master raised his whisk. The monk said, 'Could this be it?' The Master put down his whisk. He asked, 'The character 'yi' (以) is not formed, the character 'ba' (八) is not, what character is it?' The Master made a circular symbol to indicate it. A monk made a five-petaled circular symbol in front of the Master, and the Master drew a line through it and made another circular symbol (Note: This is the meaning of all things returning to one). (Note: The source refers to Zen Master Shun Zhi of Mount Wutai). The Great Master of Mount Zhiyi of Silla (Successor of Zen Master Yangshan Ji): One day, he instructed the assembly, saying, 'Winter is not cold, look after the twelfth lunar month.'
便下座(已上。見第十二卷)。
新羅欽忠禪師(石霜諸禪師法嗣) 無話句(源流［云］敬懷暉法嗣)。
新羅行寂禪師(石霜諸禪師法嗣) 無話句。
新羅朗禪師(石霜諸禪師法嗣) 無話句。
新羅清虛禪師(石霜諸禪師法嗣) 無話句(已上。見第十六卷)。
新羅金藏和尚(洞山價禪師法嗣) 無話句。
新羅清院和尚(九峰䖍禪師法嗣) 僧問。奔馬爭毬。誰是得者。師曰。誰是不得者。曰恁么則不在爭也。師曰。直得不爭。亦有過在。曰如何免得此過。師曰。要且不曾失。曰不失處。如何鍛鍊。師曰。兩手捧不起。
新羅臥龍禪師(云蓋元禪師法嗣) 問。如何是大人相。師曰。紫羅帳里不垂手。曰為什麼不垂手。師曰。不尊貴。曰十二時中。如何用心。師曰。猢猻吃毛蟲。
新羅泊巖和尚(谷山藏禪師法嗣) 話句刪(已上。見第十七卷)。
新羅云住和尚(云居膺禪師法嗣) 無話句(即照通和尚)。
新羅慶猷禪師(云居膺禪師法嗣) 無話句。
新羅慧禪師(云居膺禪師法嗣) 無話句。
新羅龜山和尚(長慶棱禪師法嗣) 有舉相國裴公休。啟建法會。問看經僧。是什麼經。僧曰。無言童子經。公曰。有幾卷
【現代漢語翻譯】 現代漢語譯本 （禪師）隨即下座（以上內容見第十二卷）。
新羅欽忠禪師（石霜諸禪師法嗣） 無話句（源流記載為敬懷暉法嗣）。
新羅行寂禪師（石霜諸禪師法嗣） 無話句。
新羅朗禪師（石霜諸禪師法嗣） 無話句。
新羅清虛禪師（石霜諸禪師法嗣） 無話句（以上內容見第十六卷）。
新羅金藏和尚（洞山價禪師法嗣） 無話句。
新羅清院和尚（九峰䖍禪師法嗣） 僧人問：『奔跑的馬爭奪彩球，誰是得到的人？』禪師說：『誰是沒有得到的人？』僧人說：『這樣說來，就不存在爭奪了。』禪師說：『即使不爭奪，也還是有過失存在。』僧人說：『如何才能避免這個過失？』禪師說：『本來就不曾失去。』僧人說：『不失去之處，如何鍛鍊？』禪師說：『兩手捧不起來。』
新羅臥龍禪師（云蓋元禪師法嗣） 問：『什麼是大人相？』禪師說：『紫羅帳里不垂手。』問：『為什麼不垂手？』禪師說：『不尊貴。』問：『十二時中，如何用心？』禪師說：『猢猻吃毛蟲。』
新羅泊巖和尚（谷山藏禪師法嗣） 話句刪（以上內容見第十七卷）。
新羅云住和尚（云居膺禪師法嗣） 無話句（即照通和尚）。
新羅慶猷禪師（云居膺禪師法嗣） 無話句。
新羅慧禪師（云居膺禪師法嗣） 無話句。
新羅龜山和尚（長慶棱禪師法嗣） 記載有相國裴公休，啟建法會，問看經僧：『是什麼經？』僧人說：『無言童子經。』裴公休問：『有幾卷？』
【English Translation】 English version Then (the Zen master) descended from his seat (as seen above in Volume 12).
Zen Master Qinzhong of Silla (Dharma descendant of the various Zen Masters of Shishuang) No saying (Source records him as a Dharma descendant of Jing Huaihui).
Zen Master Xingji of Silla (Dharma descendant of the various Zen Masters of Shishuang) No saying.
Zen Master Lang of Silla (Dharma descendant of the various Zen Masters of Shishuang) No saying.
Zen Master Qingxu of Silla (Dharma descendant of the various Zen Masters of Shishuang) No saying (as seen above in Volume 16).
Monk Jinzang of Silla (Dharma descendant of Zen Master Dongshan Jia) No saying.
Monk Qingyuan of Silla (Dharma descendant of Zen Master Jiufeng Qian) A monk asked: 'Running horses compete for the ball; who is the one who gets it?' The Master said: 'Who is the one who does not get it?' The monk said: 'In that case, there is no competition.' The Master said: 'Even without competition, there is still fault.' The monk said: 'How can one avoid this fault?' The Master said: 'Originally, it was never lost.' The monk said: 'Where it is not lost, how is it cultivated?' The Master said: 'Both hands cannot lift it.'
Zen Master Wolong of Silla (Dharma descendant of Zen Master Yungai Yuan) Asked: 'What is the appearance of a great man?' The Master said: 'Inside the purple silk tent, he does not lower his hands.' Asked: 'Why does he not lower his hands?' The Master said: 'Not honorable.' Asked: 'How should one use the mind during the twelve periods of the day?' The Master said: 'A monkey eats hairy worms.'
Monk Boyan of Silla (Dharma descendant of Zen Master Gushan Zang) Sayings deleted (as seen above in Volume 17).
Monk Yunzhu of Silla (Dharma descendant of Zen Master Yunju Ying) No saying (i.e., Monk Zhaotong).
Zen Master Qingyou of Silla (Dharma descendant of Zen Master Yunju Ying) No saying.
Zen Master Hui of Silla (Dharma descendant of Zen Master Yunju Ying) No saying.
Monk Guishan of Silla (Dharma descendant of Zen Master Changqing Leng) It is recorded that the State Minister Pei Gongxiu initiated a Dharma assembly and asked the monk reading the sutra: 'What sutra is it?' The monk said: 'The Sutra of the Silent Boy.' Pei Gongxiu asked: 'How many volumes are there?'
。僧曰兩卷。公曰。既是無言。為什麼卻有兩卷。僧無對。師代曰。若論無言。非唯兩卷(已上。見第十八卷)。
新羅慧云禪師(白兆圓禪師法嗣) 無話句(見第二十三卷)。
又若拈頌所載諸師問答。亦賴丹霞淳公。播之於歌頌(見拈頌第二十六卷)。
新羅泊巖和尚 僧問。如何是禪。師云。古冢不為家 丹霞淳頌。故國清平久有年。白頭猶自戀生緣。牧童卻解忘功業。懶放兒孫不把鞭(泊巖。又因僧問。如何是道。師云。徒勞車馬跡○又因僧問。如何是教。師云。貝葉收不盡○丹霞頌文。今刪之)。
新羅大嶺禪師 僧問。如何是一切處清凈。師云。折璚枝寸寸是寶。㭊栴檀片片皆香○丹霞淳頌。乾坤儘是黃金國。萬有全彰凈妙身。王女背風無巧拙。靈苗花秀不知春。
新羅云住禪師 僧問。如何是諸佛師。師云。文殊聳耳○丹霞淳頌。無相光中未兆身。清虛渺漠豈為鄰。一輪明月當軒照。玉殿蕭蕭不見人。
孤雲四山碑銘。其于新羅名德。𪧨為實跡。
無染國師 葆光塔銘云。無染。于圓覺祖師。為十世孫。(達摩謚圓覺)俗姓金氏。(武烈王八代孫)長慶初。舟入唐游。歷佛光寺。問道如滿。(即香山白樂天之空門友)去謁麻谷寶徹和尚。(見上傳燈錄)
【現代漢語翻譯】 僧人問：『有兩卷經書。』 公說：『既然是無言的，為什麼卻有兩卷？』 僧人無言以對。 師父代為回答：『如果說無言，不僅僅是兩卷。』（以上內容見第十八卷）
新羅慧云禪師（白兆圓禪師的法嗣） 無話句（見第二十三卷）。
另外，如果拈頌中所記載的各位禪師的問答，也依賴於丹霞淳公，將它們傳播於歌頌之中（見拈頌第二十六卷）。
新羅泊巖和尚 僧人問：『如何是禪？』 師父說：『古老的墳墓不作為家。』 丹霞淳頌：『故國清平已經很久了，白頭翁仍然貪戀生存的緣分。牧童卻懂得忘記功業，懶惰地放任兒孫不去鞭策。』（泊巖，又因為僧人問：『如何是道？』 師父說：『徒勞的車馬足跡。』 又因為僧人問：『如何是教？』 師父說：『貝葉經書也收不完。』 丹霞的頌文，現在刪去。）
新羅大嶺禪師 僧人問：『如何是一切處清凈？』 師父說：『折斷的璚枝寸寸都是寶，砍下的栴檀片片都是香。』 丹霞淳頌：『乾坤都是黃金國，萬有完全彰顯清凈妙身。王女背風沒有巧拙，靈苗花開不知春天。』
新羅云住禪師 僧人問：『如何是諸佛之師？』 師父說：『文殊菩薩聳起耳朵。』 丹霞淳頌：『無相光中尚未顯現身形，清虛渺茫哪裡是鄰居。一輪明月在屋前照耀，玉殿蕭蕭不見人。』
孤雲四山碑銘，其中對於新羅名德的記載，確實是真實的。
無染國師 葆光塔銘文中說：無染，是圓覺祖師（達摩謚號圓覺）的第十世孫。俗姓金氏（武烈王八代孫）。在唐長慶年間（821-824），乘船進入唐朝遊歷，經過佛光寺，向道如滿問道（即香山白樂天（白居易）的空門朋友），之後去拜訪麻谷寶徹和尚（見上傳燈錄）。
【English Translation】 Monk: 'There are two volumes of scriptures.' The master said: 'Since it is without words, why are there two volumes?' The monk had no reply. The master answered on his behalf: 'If we speak of wordlessness, it is not just two volumes.' (The above is found in Volume 18).
Zen Master Huiyun of Silla (Successor of Zen Master Baizhao Yuan) - Wordless phrase (See Volume 23).
Furthermore, the questions and answers of various masters recorded in the Nian Song (critical comments in verse), also rely on Danxia Chun Gong, who spread them in songs and praises (See Nian Song Volume 26).
Venerable Puyan of Silla A monk asked: 'What is Zen?' The master said: 'Old tombs are not homes.' Danxia Chun's verse: 'The old country has been peaceful for a long time, and the white-haired ones still cling to the conditions of life. The cowherd understands how to forget merit and fame, lazily letting his children and grandchildren not use the whip.' (Puyan, also because a monk asked: 'What is the Dao?' The master said: 'Futile traces of carriages and horses.' Also because a monk asked: 'What is teaching?' The master said: 'The palm-leaf scriptures cannot be fully collected.' Danxia's verse is now deleted.)
Zen Master Daling of Silla A monk asked: 'What is purity in all places?' The master said: 'Broken branches of qiong (jade-like tree) are treasures inch by inch, and cut pieces of sandalwood are fragrant piece by piece.' Danxia Chun's verse: 'The universe is the golden country, and all existence fully manifests the pure and wonderful body. The princess has no skillfulness or clumsiness against the wind, and the spiritual seedlings bloom without knowing spring.'
Zen Master Yunzhu of Silla A monk asked: 'What is the teacher of all Buddhas?' The master said: 'Manjusri (Bodhisattva of wisdom) pricks up his ears.' Danxia Chun's verse: 'In the light of no form, the body has not yet appeared, and pure emptiness is not a neighbor. A round bright moon shines in front of the hall, and no one is seen in the desolate jade palace.'
The inscription on the stele of Goun Sasan records the virtuous figures of Silla, which are indeed true.
National Teacher Muyeom The inscription on the Baogwang Pagoda says: Muyeom is the tenth-generation descendant of the Yuanjue Patriarch (posthumous title of Bodhidharma). His secular surname was Kim (eighth-generation descendant of King Muyeol). During the Changqing era (821-824) of the Tang Dynasty, he sailed into Tang China and traveled, passing by Foguang Temple and asking Dao Ruman (a friend of Bai Letian (Bai Juyi) of Xiangshan in the empty gate), and then visited Zen Master Magu Baoce (see the Uploaded Records of the Lamp).
會昌五年來歸。咸通十二年。(景文王十一年)召居尚州深妙寺。乾符三年。(僖宗丙申)復至王居。文德元年。(真聖王二年)示滅(塔在公州聖住寺)。
法性禪師 葆光塔銘云。無染大師。零染于雪山五色石寺。有法性禪師。嘗叩駿伽門。(少乘法)于中夏者大師。師事數年。探索無孑遺。
釋澄大德 葆光塔銘云。無染大師。問驃訶健拏(華嚴經)子浮石山。(石順興)釋澄大德。日敵三十夫。藍茜沮本色(寂照塔鉻云。智澄大師。就學于浮石山。即石澄大德也)。
昭玄大德 葆光塔銘云。無染示滅。門人照玄大德。釋通賢。四天王寺上座釋慎符。請贈謚洎塔銘。教曰可(塔銘。又有詢。又圓藏。靈源。玄影等四人。得其清凈之法。僧亮。普慎。心光等三人。皆無染之門人)。
崇唱禪師 崇福寺(在慶州)碑云。景文王。安身代邸。(太子時)注意茲門。仍請芬皇寺僧崇唱。修奉梵居(此唐懿宗咸通年間人)。
決言大德 崇福寺碑云。景文王。遽命有司。虔修法會。華嚴大德釋決言。承旨。于當寺講經五日(咸通六年事○碑文又云。釋門二杰。曰賢諒神解。督其事○源流雲。決言與順應。創海印寺于伽耶山)。
道義禪師 寂照塔銘云。洎長慶初。(唐［移］宗
【現代漢語翻譯】 現代漢語譯本 會昌五年（845年）來歸。咸通十二年（871年）（景文王十一年）召居尚州深妙寺。乾符三年（876年）（僖宗丙申）復至王居。文德元年（888年）（真聖王二年）示滅（圓寂）（塔在公州聖住寺）。
法性禪師：葆光塔銘記載，無染大師在雪山五色石寺圓寂。有法性禪師，曾經在中夏向駿伽門（少乘法）請教。大師師事數年，探索無遺。
釋澄大德：葆光塔銘記載，無染大師問驃訶健拏（華嚴經）子浮石山（石順興）的釋澄大德，（他）每日能敵三十夫。（即使）藍茜（一種染料）也能使其失去本色。（寂照塔銘記載，智澄大師在浮石山就學，即石澄大德）。
昭玄大德：葆光塔銘記載，無染示滅（圓寂）后，門人照玄大德、釋通賢、四天王寺上座釋慎符，請求贈謚及塔銘，（國王）教曰：『可』。（塔銘中，還有詢、圓藏、靈源、玄影等四人，得其清凈之法；僧亮、普慎、心光等三人，皆為無染的門人）。
崇唱禪師：崇福寺（在慶州）碑文記載，景文王在安身代邸（太子時）就注意這個寺廟，於是請芬皇寺僧崇唱來修奉梵居（此事發生在唐懿宗咸通年間）。
決言大德：崇福寺碑文記載，景文王立刻命令有關部門虔誠地舉行法會，華嚴大德釋決言奉旨在當寺講經五日（咸通六年（865年）之事。碑文又記載，釋門二杰，賢諒和神解督辦此事。源流記載，決言與順應在伽耶山建立海印寺）。
道義禪師：寂照塔銘記載，自長慶初年（唐穆宗時期）開始。
【English Translation】 English version He returned in the 5th year of Huichang (845 AD). In the 12th year of Xiantong (871 AD) (11th year of King Gyeongmun), he was summoned to reside at Shenmyo Temple in Sangju. In the 3rd year of Qianfu (876 AD) (Byeongsin year of King Xizong), he returned to the royal residence. In the 1st year of Wende (888 AD) (2nd year of Queen Jinseong), he passed away (his stupa is located at Seongju Temple in Gongju).
Zen Master Fǎxìng: The inscription on the Baoguang Pagoda states that Master Wuran passed away at the Five-Colored Stone Temple on Snow Mountain. There was Zen Master Faxing, who once sought instruction from Jùnjiamén (Hinayana Buddhism) in Central China. He served the master for several years, exploring everything without leaving anything behind.
Virtuous Monk Shì Chéng: The inscription on the Baoguang Pagoda states that Master Wuran asked the virtuous monk Shi Cheng of Fuseoksa (Biaohejianna (Avatamsaka Sutra) son) (Seok Sun-heung), who could defeat thirty men a day. Even Lan Qian (a dye) could make him lose his true color. (The inscription on the Jijao Pagoda states that Master Zhicheng studied at Fuseoksa, who was the virtuous monk Shi Cheng).
Virtuous Monk Zhāo Xuán: The inscription on the Baoguang Pagoda states that after Wuran passed away, his disciples, the virtuous monk Zhaoxuan, Shi Tongxian, and the senior monk Shin Fu of the Four Heavenly Kings Temple, requested a posthumous title and a pagoda inscription. The king instructed, 'Approved.' (The inscription also mentions Xun, Yuanzang, Lingyuan, and Xuanying, who obtained his pure Dharma; and Seng Liang, Pu Shen, and Xin Guang, all of whom were disciples of Wuran).
Zen Master Chóngchàng: The inscription on Chongfu Temple (in Gyeongju) states that King Gyeongmun paid attention to this temple when he was residing in the prince's residence (as crown prince), so he invited the monk Chongchang of Bunhwangsa Temple to renovate the Buddhist residence (this happened during the Xiantong era of Emperor Yizong of Tang).
Virtuous Monk Juéyán: The inscription on Chongfu Temple states that King Gyeongmun immediately ordered the relevant departments to piously hold a Dharma assembly. The virtuous monk Shi Jueyan, a master of the Avatamsaka Sutra, received the order to lecture on the sutra at the temple for five days (this happened in the 6th year of Xiantong (865 AD). The inscription also states that the two outstanding figures of the Buddhist community, Xianliang and Shenjie, supervised the matter. The origin states that Jueyan and Shunying founded Haeinsa Temple on Gaya Mountain).
Zen Master Dàoyì: The inscription on the Jijao Pagoda states that it began in the early years of Changqing (Tang Muzong period).
年號)有僧道義。西泛賭西堂之奧(注云。長慶五年己巳。道義。行化楓岳雪岳。至文德二年己酉○慈弘案。道義大師。寶林之先德也)。
洪陟大師 寂照塔銘云。興德王之時。洪陟大師。亦西堂澄心。南嶽休足。(注云。陟師法嗣。德興大王。宣康太子)源流雲。道義彌陟。皆西堂智藏大師法嗣。
靜眾無相大師 寂照塔銘云。洪陟以降。為巨擘者。可屈指焉。西化(去中國)靜眾(寺)無相。(注云。靜眾在唐。玄宗禮敬殊甚。柳宗元起影堂。李商隱為碑銘。其門人無住。亦名僧也)常山慧覺。(注見下)益州金。鎮州金者是(禪譜云。黃梅子金生石也)。
常山慧覺大師 見上(注云。馬和尚。字慧覺。金云卿之弟)。
太安慧徹國師 寂照塔銘云。東歸。則前所敘北山義。(即道義)南嶽陟(即洪陟)而降。太安徹國師。惠目育。(無可考)智力聞。(智力。寺名也)雙溪照。(即慧照)神興彥。(忠彥。見傳燈)涌泉體。(覺體。見傳燈)珍丘休。(注云。玄昱覺休。即鹽官安法嗣)雙峰云。(即覺云)孤山日。(品日。見傳燈)兩朝國師聖住染。(即無染)菩提宗(注云。惠云。即無染嗣)○源流雲。太安惠徹。字法寶。姓樸氏。慶州人。謚寂忍。西堂法嗣(碑。在谷城相里
【現代漢語翻譯】 （年號）有僧人道義。西泛賭西堂之奧（注云：長慶五年（825年）己巳，道義在楓岳雪岳一帶傳教，至文德二年（928年）己酉。慈弘案：道義大師是寶林寺的先德）。
洪陟大師 寂照塔銘記載：興德王時期，洪陟大師也在西堂澄心，在南嶽休足。（注云：陟師的法嗣是德興大王、宣康太子）源流記載：道義、彌陟都是西堂智藏大師的法嗣。
靜眾無相大師 寂照塔銘記載：洪陟之後，堪稱巨擘的人物屈指可數。西化（去中國）靜眾（寺）無相。（注云：無相在唐朝時，玄宗皇帝對他非常禮敬，柳宗元為他寫了影堂記，李商隱為他寫了碑銘，他的門人無住也是名僧）常山慧覺。（注見下）益州金，鎮州金者是（禪譜記載：黃梅子金生石也）。
常山慧覺大師 見上（注云：馬和尚，字慧覺，是金云卿的弟弟）。
太安慧徹國師 寂照塔銘記載：東歸后，就是前面敘述的北山義（即道義），南嶽陟（即洪陟）之後，有太安徹國師、惠目育（無可考）、智力聞（智力是寺名）、雙溪照（即慧照）、神興彥（忠彥，見傳燈）、涌泉體（覺體，見傳燈）、珍丘休（注云：玄昱覺休，即鹽官安的法嗣）、雙峰云（即覺云）、孤山日（品日，見傳燈）、兩朝國師聖住染（即無染）、菩提宗（注云：惠云，即無染的法嗣）。源流記載：太安惠徹，字法寶，姓樸氏，是慶州人，謚號寂忍，是西堂的法嗣（碑在谷城相里）。
【English Translation】 There was a monk named Doyi during the (era name). He extensively visited the depths of Xitang (Note: In the year Ji-si of Changqing 5th year (825 AD), Doyi preached in Maple Mountain and Snow Mountain, until the year Ji-you of Mundeok 2nd year (928 AD). Cihong's note: Master Doyi is a predecessor of Baolin Temple).
Great Master Hongcheok. The inscription on the Stilling Illumination Pagoda says: During the reign of King Heungdeok, Great Master Hongcheok also calmed his mind in Xitang and rested his feet in Nanyue. (Note: Hongcheok's Dharma successors were King Deokheung and Crown Prince Seonkang.) The genealogy says: Doyi and Micheok were both Dharma successors of Great Master Zhizang of Xitang.
Great Master Jingzhong Wuxiang. The inscription on the Stilling Illumination Pagoda says: After Hongcheok, the great figures who can be counted on one's fingers are: Wuxiang of Jingzhong (Temple) in Xihua (going to China). (Note: When Wuxiang was in the Tang Dynasty, Emperor Xuanzong greatly respected him. Liu Zongyuan wrote a record for his portrait hall, and Li Shangyin wrote an inscription for his stele. His disciple Wuzhu was also a famous monk.) Changshan Huijue. (See below for notes.) Yizhou Jin, and Jin of Zhenzhou are (the Zen genealogy says: the Huangmei seed Jin was born from stone).
Great Master Changshan Huijue. See above (Note: Master Ma, named Huijue, was the younger brother of Jin Yunqing).
National Preceptor Taean Hyecheol. The inscription on the Stilling Illumination Pagoda says: Upon returning east, there was the previously mentioned North Mountain Ui (i.e., Doyi), and after Nanyue Cheok (i.e., Hongcheok), there was National Preceptor Taean Cheol, Hyemok Yuk (unverifiable), Jiryuk Mun (Jiryuk is the name of a temple), Ssanggye Jo (i.e., Hyejo), Sinheung Eon (Chungheon, see Transmission of the Lamp), Yongcheon Che (Gyeoche, see Transmission of the Lamp), Jingu Hyu (Note: Hyeonuk Gyeohyu, i.e., a Dharma successor of Yan Guan An), Ssangbong Un (i.e., Gyeoun), Gosan Il (Pumil, see Transmission of the Lamp), National Preceptor of two dynasties, Seongju Dyeom (i.e., Muyeom), Bodhi Jong (Note: Hyeeun, i.e., a Dharma successor of Muyeom). The genealogy says: Taean Hyecheol, named Beopbo, surname Park, was from Gyeongju, posthumously named Jingin, and was a Dharma successor of Xitang (the stele is in Sangni, Gokseong).
寺)。
賢溪智證大師 寂照塔銘云。大師金姓子。(寂照本智證之塔)號道憲。字智詵。長慶甲辰現於世。中和壬寅歸乎寂。發矇乎梵體大德。亶貝于瓊儀律師。探玄于惠隱嚴君。(即法師)受默于楊孚令子(即禪師○塔在曦陽山鳳巖寺。而賢溪山安樂寺。師所嘗居也)。
法朗禪師 寂照塔銘云。智證。以唐四祖。為五世父。(道信之旁出)東漸于海。雙峰(四祖號)子。法明孫。慎行曾孫。導范玄孫。惠隱末孫也。(謂智證)杜中書正倫纂銘云。(四祖銘)遠方奇士。異域高人。無憚險途。來至珍所。(謂法朗)肅宗皇帝。躬貽天什曰。龍叟渡海不憑筏。
玄亮禪師 寂照塔銘云。正法大統釋玄亮。聲九皋獻康。大王允之。教南泉郡統僧訓弼。(亦金姓)標別墅劃生場。
俊恭禪師 寂照塔銘云。沈忠。聞大師名白言。弟子有剩地。在曦陽山。鳳巖龍谷。至中和幸丑年。教遣前安輪寺僧統俊恭。標定強域(塔銘又云。門人性蠲。敏休。楊子孚。繼徹等。鹹得鳳尾○又云。門人英爽來促受辛)。
真鑒禪師 真鑒碑云。(碑。在智異山雙溪寺)師諱慧昭。俗姓崔氏。全州金馬人。父曰唱元。貞元二十年。舟入唐。行至滄州。謁禪鑒大師(馬祖之旁傳)削染。徒中目為黑頭陀。元和
【現代漢語翻譯】 現代漢語譯本： 寺)。
賢溪智證大師寂照塔銘中寫道：大師姓金，名子（寂照即智證的塔），號道憲，字智詵。唐長慶甲辰年（824年）出生，中和壬寅年（882年）圓寂。啓蒙于梵體大德，學習於瓊儀律師，探究玄理于惠隱嚴君（即法師），接受楊孚令子（即禪師，塔在曦陽山鳳巖寺，而賢溪山安樂寺是智證大師曾經居住的地方）的教誨。
法朗禪師寂照塔銘中寫道：智證以唐朝四祖道信（道信的旁支）為五世祖。四祖的禪法向東傳到海東（指朝鮮半島）。雙峰（四祖的別號）是智證的五世祖，法明是高祖，慎行是曾祖，導范是玄祖，惠隱是末祖（指智證）。杜中書正倫撰寫的銘文中寫道（四祖銘）：『遠方的奇士，異域的高人，不畏懼險途，來到珍貴的地方（指法朗）。』肅宗皇帝親自賜予法朗天什（袈裟等物），並說：『龍叟渡海不用筏子。』
玄亮禪師寂照塔銘中寫道：『正法大統釋玄亮，聲名遠揚，獻康大王（新羅國王）允許他教化南泉郡，統領僧眾，訓導僧人（也姓金）。』玄亮禪師還規劃別墅，劃分生息之地。
俊恭禪師寂照塔銘中寫道：沈忠聽聞大師（俊恭禪師）的名聲后稟告說：『弟子在曦陽山鳳巖龍谷有剩餘的土地。』到中和辛丑年（881年），派遣前安輪寺的僧統俊恭來劃定疆界（塔銘又說：門人性蠲、敏休、楊子孚、繼徹等都得到了鳳尾山的土地。塔銘又說：門人英爽前來請求接受辛）。
真鑒禪師真鑒碑中寫道（碑在智異山雙溪寺）：禪師法諱慧昭，俗姓崔氏，全州金馬人。父親名叫唱元。貞元二十年（804年），乘船入唐，到達滄州，拜謁禪鑒大師（馬祖道一的旁支）剃度出家。在僧眾中被稱為『黑頭陀』。元和年間（806-820年），
【English Translation】 English version: Temple).
The inscription on the Stupa of Zen Master Zhizheng of Xianxi reads: 'The Master's surname was Jin, named Zi (Jizhao is the Stupa of Zhizheng), styled Daoxian, and given the name Zhishen. He was born in the Jia Chen year of the Changqing era (824 AD) and passed into stillness in the Ren Yin year of the Zhonghe era (882 AD). He was enlightened by the virtuous monk Fantida, studied under the Vinaya Master Qiongyi, explored the mysteries with Yan Jun of Huiyin (i.e., the Dharma Master), and received teachings from Yang Fu Lingzi (i.e., the Zen Master; the Stupa is at Fengyan Temple on Xiyang Mountain, while Anle Temple on Xianxi Mountain was where the Master once resided).'
The inscription on the Stupa of Zen Master Falang reads: 'Zhizheng regarded the Fourth Patriarch Daoxin of the Tang Dynasty (a branch of Daoxin's lineage) as his fifth-generation ancestor. The Fourth Patriarch's Zen teachings spread eastward to Haedong (Korea). Shuangfeng (another name for the Fourth Patriarch) was Zhizheng's fifth-generation ancestor, Faming was his great-grandfather, Shenxing was his great-great-grandfather, Daofan was his great-great-great-grandfather, and Huiyin was his last ancestor (referring to Zhizheng).' Du Zhongshu Zhenglun's inscription states (Inscription for the Fourth Patriarch): 'A remarkable scholar from afar, an eminent person from a foreign land, unafraid of perilous paths, came to this precious place (referring to Falang).' Emperor Suzong personally bestowed upon Falang the 'Heavenly Items' (robes, etc.) and said: 'The Dragon Elder crosses the sea without a raft.'
The inscription on the Stupa of Zen Master Xuanliang reads: 'The great leader of the Right Dharma, the Venerable Xuanliang, his fame spread far and wide. King Heongang (King of Silla) permitted him to teach in Nanquan County, to lead the Sangha, and to instruct the monks (also surnamed Jin).' Zen Master Xuanliang also planned villas and designated areas for living.
The inscription on the Stupa of Zen Master Jungong reads: 'Shen Zhong, upon hearing of the Master's (Zen Master Jungong's) reputation, reported: 'This disciple has surplus land in Fengyan Dragon Valley on Xiyang Mountain.' In the Xin Chou year of the Zhonghe era (881 AD), he dispatched the Sangha leader Jungong of Qian'an Wheel Temple to demarcate the territory (The inscription also states: Disciples Xingjuan, Minxiu, Yang Zifu, Jiche, etc., all received land from Fengwei Mountain. The inscription also states: Disciple Yingshuang came to request acceptance of Xin).'
The inscription on the Stele of Zen Master Jingam reads (The stele is at Ssanggye Temple on Jiri Mountain): 'The Zen Master's Dharma name was Hyejo, his secular surname was Choi, and he was from Geumma in Jeonju. His father was named Changwon. In the 20th year of the Zhenyuan era (804 AD), he sailed to Tang China, arrived in Cangzhou, and paid respects to Zen Master Jianjian (a branch of Mazu Daoyi's lineage) and was tonsured. Among the monks, he was known as 'Black Tuduo'. During the Yuanhe era (806-820 AD),'
五年。與鄉僧道義邂逅。太和四年來歸。(文宗庚戌年)憩錫于尚州露岳長柏寺。又至康州知異山。因於花開谷三法和尚蘭若遺基。纂修堂宇。師乃曹溪之玄孫。是用建六祖影堂。(魚山梵唄。即師之遺音)文聖王時。示滅(慧昭。一作慧照)。
近所刻佛祖源流所載。新羅名德䮞駁。繆不可徴信。今姑附見。以備參考。
阿度和尚 寂照塔注云。阿度。作桃李寺于冷山中。
神行禪師 源流雲。新羅兵部侍郎全獻貞。撰神行碑。在晉州斷俗寺(寂照塔注云。憲德王十三年。北宗神行先導。南宗道義繼主)。
谷成禪師 源流雲。茲莊律師弟子三人。即僧實。祖日。谷成。
無上禪師 源流雲。普依大師。字智法。(已見上)元曉義湘。嘗在塔下。親稟涅槃經。有弟子十一人。曰無上。寂滅。義融。智藪。一乘。水澤。四大。開元。明德。開心。普明。
真表律師 源流雲。創邊山文殊寺。有弟子九人。曰永心。融宗。信芳。體真。珍海。真善。釋忠。佛陀耶。
觀機禪師 道成禪師○源流雲。江包山二聖也。又有弟子七人。曰白牛。師檄。師楪。師道。義子。陽成。梵令勿女。
圓安禪師 源流雲。圓光法師弟子。
順應大德 源流雲。與決言。創海印寺
【現代漢語翻譯】 現代漢語譯本 五年後，（道義）與一位鄉村僧人相遇。唐文宗太和四年（830年）返回，在尚州露岳長柏寺休息。之後又到了康州知異山，在花開谷三法和尚蘭若的遺址上，修繕了殿堂。這位法師是曹溪宗的玄孫，因此建立了六祖影堂。（魚山梵唄，就是這位法師的遺音）。文聖王時期圓寂（慧昭，一作慧照）。
近來所刻的《佛祖源流》中記載的新羅名僧䮞駁，很多都不可靠，現在姑且附錄在此，以備參考。
阿度和尚：寂照塔注中說，阿度在冷山中建造了桃李寺。
神行禪師：《源流》中說，新羅兵部侍郎全獻貞撰寫了《神行碑》，在晉州斷俗寺。（寂照塔注中說，憲德王十三年，北宗神行先導，南宗道義繼主）。
谷成禪師：《源流》中說，茲莊律師有三位弟子，即僧實、祖日、谷成。
無上禪師：《源流》中說，普依大師，字智法（已見上）。元曉、義湘曾在塔下，親自聽聞《涅槃經》。有弟子十一人，名叫無上、寂滅、義融、智藪、一乘、水澤、四大、開元、明德、開心、普明。
真表律師：《源流》中說，建立了邊山文殊寺。有弟子九人，名叫永心、融宗、信芳、體真、珍海、真善、釋忠、佛陀耶。
觀機禪師、道成禪師：《源流》中說，是江包山二聖。又有弟子七人，名叫白牛、師檄、師楪、師道、義子、陽成、梵令勿女。
圓安禪師：《源流》中說，是圓光法師的弟子。
順應大德：《源流》中說，與決言一起建立了海印寺。
【English Translation】 English version After five years, (Do-ui) encountered a village monk. In the 4th year of the Taihe era of Emperor Wenzong of Tang (830 AD), he returned and rested at Sangju Noeak Jangbaek Temple. Later, he went to Gangju Jiisan, and repaired the halls on the site of Samhwa Hwasang's hermitage in Hwagae Valley. This master was a great-great-grandson of the Jogye lineage, so he built a portrait hall for the Sixth Patriarch. (The Yosan Beompae is the surviving sound of this master). He passed away during the reign of King Munseong (Hyejo, also written as Hyechao).
Many of the records of the Silla eminent monks in the recently printed 'Lineage of Buddhas and Patriarchs' are unreliable. They are now included here for reference.
Venerable Ado: The commentary on the Jikjo Pagoda states that Ado built Taori Temple in Mt. Neung.
Zen Master Sinhang: The 'Lineage' states that Jeon Heon-jeong, the Minister of Military Affairs of Silla, wrote the 'Stele of Sinhang', located at Dansok Temple in Jinju. (The commentary on the Jikjo Pagoda states that in the 13th year of King Heondeok, the Northern School Sinhang led, and the Southern School Do-ui succeeded).
Zen Master Gokseong: The 'Lineage' states that Lawyer Jajang had three disciples, namely Seungshil, Jueil, and Gokseong.
Zen Master Musang: The 'Lineage' states that Great Master Boui, whose courtesy name was Jibeop (already mentioned above). Wonhyo and Uisang once listened to the Nirvana Sutra under the pagoda. He had eleven disciples named Musang, Jingmyeol, Uiyung, Jisup, Ilseung, Suitaek, Sidae, Gaewon, Myeongdeok, GaeSim, and Boming.
Vinaya Master Jinpyo: The 'Lineage' states that he founded Byeonsan Munsu Temple. He had nine disciples named Yeongsim, Yungjong, Sinbang, Chejin, Jinhae, Jinseon, Seokchung, and Buddhaya.
Zen Master GwanGi, Zen Master Doseong: The 'Lineage' states that they are the two sages of Gangbosan. They also had seven disciples named BaekNyu, SaHyeok, SaYeop, SaDo, UiJa, YangSeong, and BeomryeongMulnyeo.
Zen Master Wonan: The 'Lineage' states that he was a disciple of Dharma Master Wongwang.
Great Deuk Suneung: The 'Lineage' states that he founded Haein Temple with Gyeol-eon.
。
其聲跡可尋者。亦不詳著其源委。
勝佺禪師(華嚴宗主。以石髑髏十餘板。為其徒講論)。
和凈國師(高麗平章事幹文俊。撰碑銘)。
廉居禪師(長興寶林寺先德)。
迦智山普照禪師(廉居法嗣。名體真。姓金氏。熊津人)。
玄光法師(熊川人。行真大師法嗣)。
緣光法師(智音大師法嗣)。
永才法師(嘗遇賊六十餘人。作歌化之。賊皆落髮為徒。同入智異山。不復跡世)。
智宗國師(名勝妙。碑在原州玄溪山居須寺。高麗崔沖撰)。
朗空禪師(碑。在昌原鳳林寺。新羅兵部侍郎崔仁衷撰)。
道詵國師(碑在光陽玉龍寺。高麗崔惟清撰)。
洞真大師(名度甫。姓金氏。靈巖人。碑。在光陽玉龍寺)。
表訓禪師(建立表訓寺)。
惠丘法師(建立邊山來蘇寺)。
安信法師(建立寶光寺)。
耽密禪師(建立寶賢寺)。
義照和尚(建立美黃寺)。
惠清禪師(嘗居芭蕉寺)。
南云禪師(嘗居雙峰寺)。
順支禪師(嘗居五臺山)。
寂禪師(嘗居金山寺)。
僧統龍正禪師(疑亦金山寺)。
通靈和尚(嘗居天冠山)。
覺
【現代漢語翻譯】 現代漢語譯本： 他們的聲跡可以尋訪，但也不詳細記載他們的源頭和經歷。
勝佺禪師（華嚴宗的宗主，用十幾塊石頭頭骨，為他的弟子們講解佛法）。
和凈國師（高麗的平章事幹文俊，為他撰寫碑銘）。
廉居禪師（長興寶林寺的先德）。
迦智山普照禪師（廉居的法嗣，名叫體真，姓金，熊津人）。
玄光法師（熊川人，行真大師的法嗣）。
緣光法師（智音大師的法嗣）。
永才法師（曾經遇到六十多個強盜，用歌聲感化了他們，強盜們都剃髮為僧，一同進入智異山，不再過問世事）。
智宗國師（名叫勝妙，碑文在原州玄溪山居須寺，高麗崔沖撰寫）。
朗空禪師（碑文在昌原鳳林寺，新羅兵部侍郎崔仁衷撰寫）。
道詵國師（碑文在光陽玉龍寺，高麗崔惟清撰寫）。
洞真大師（名叫度甫，姓金，靈巖人，碑文在光陽玉龍寺）。
表訓禪師（建立了表訓寺）。
惠丘法師（建立了邊山來蘇寺）。
安信法師（建立了寶光寺）。
耽密禪師（建立了寶賢寺）。
義照和尚（建立了美黃寺）。
惠清禪師（曾經居住在芭蕉寺）。
南云禪師（曾經居住在雙峰寺）。
順支禪師（曾經居住在五臺山）。
寂禪師（曾經居住在金山寺）。
僧統龍正禪師（懷疑也在金山寺）。
通靈和尚（曾經居住在天冠山）。
覺
【English Translation】 English version: Their traces can be found, but their origins and experiences are not recorded in detail.
Zen Master Seung Cheon (Head of the Hwaeom School, used more than ten stone skulls to lecture his disciples).
National Preceptor Hwa Jing (Gan Mun-jun, a high-ranking official of Goryeo (918-1392), wrote his epitaph).
Zen Master Ryeom Geo (A predecessor of Changheung Borim Temple).
Zen Master Bojo of Gajisan Mountain (Successor of Ryeom Geo, named Che Sim, family name Kim, from Ungjin).
Dharma Master Hyeon Gwang (From Heungcheon, successor of Great Master Haeng Jin).
Dharma Master Yeon Gwang (Successor of Great Master Ji Eum).
Dharma Master Yeong Jae (Once encountered more than sixty robbers, converted them with songs, and the robbers all shaved their heads to become monks, entering Jirisan Mountain together, no longer involved in worldly affairs).
National Preceptor Ji Jong (Named Seung Myo, his epitaph is at Geosusa Temple on Hyungyesan Mountain in Wonju, written by Choe Chung of Goryeo (918-1392)).
Zen Master Rang Gong (His epitaph is at Bongnimsa Temple in Changwon, written by Choe In-u, Vice Minister of Military Affairs of Silla (57 BC – 935 AD)).
National Preceptor Do Seon (His epitaph is at Oknongsa Temple in Gwangyang, written by Choe Yu-cheong of Goryeo (918-1392)).
Great Master Dong Jin (Named Do Bo, family name Kim, from Yeongam, his epitaph is at Oknongsa Temple in Gwangyang).
Zen Master Pyo Hun (Founded Pyo Hun Temple).
Dharma Master Hye Gyu (Founded Byeonsan Naesosa Temple).
Dharma Master An Sin (Founded Bogwangsa Temple).
Zen Master Dam Mil (Founded Bohyeonsa Temple).
Monk Ui Jo (Founded Mihwangsa Temple).
Zen Master Hye Cheong (Once resided at Bajosa Temple).
Zen Master Nam Un (Once resided at Ssangbongsa Temple).
Zen Master Sun Ji (Once resided at Odaesan Mountain).
Zen Master Jak (Once resided at Geumsansa Temple).
Sangtong Yong Jeong Zen Master (Presumably also at Geumsansa Temple).
Monk Tong Ryung (Once resided at Cheongwansan Mountain).
Gak
真國師(嘗居佛岬寺)。
杜云禪師(嘗居喬僧寺)。
能如禪師(嘗居喬僧寺)。
義信禪師(嘗居法住寺)。
其絕無聲跡者。開列名字。以備后考。
寶讓和尚 去會長老 備虛法師 玄泰法師 良志法師 惠業大彌 阿離拔么 惠輪法師 求等法師 玄恪法師 圓勝律師 大安法師 玄游法師 惠宿法師 靈熙禪師 能仁禪師 零照禪師 蛇福聖者 崇濟法師 浮雪居士 神休禪師 惠空禪師 梵修法師 心地大師 大賢瑜珈 法海華日 理貞大師 惠通和尚 希浪祖師 繹結大師 密本法師 緣會大師 明朗大師 朗智法師 安惠大師 朗融大師 惠現法師 秀臺大師 義安大德 廣學大德 國教大德 波君大德 孔宏長者 迎如大師 大緣大德 唸佛大師 廣德法師 嚴莊法師 景興國師 彥沖禪師 法州禪師 宏廓禪師 瑞巖和尚 遵梵禪師 哲鑒國師 賢俊禪師 煙起祖師 佛頂和尚 定賢禪師 大無為禪師
補遺 無為寺回微國師(唐懿宗咸通五年生。照宗大順二年入中國。天祐二年。重修基北。石晉開運三年立碑○無為寺。在康津)。
至若高麗禪教。本出杭州慧日之宗。年代未遠。今姑略之。
佛祖通載云。宋太祖末年。杭州慧日永明智覺
【現代漢語翻譯】 現代漢語譯本 真國師（曾居住在佛岬寺）。 杜云禪師（曾居住在喬僧寺）。 能如禪師（曾居住在喬僧寺）。 義信禪師（曾居住在法住寺）。 以下是沒有留下任何聲跡的人，列出他們的名字，以備將來考證。 寶讓和尚、去會長老、備虛法師、玄泰法師、良志法師、惠業大彌、阿離拔么、惠輪法師、求等法師、玄恪法師、圓勝律師、大安法師、玄游法師、惠宿法師、靈熙禪師、能仁禪師、零照禪師、蛇福聖者、崇濟法師、浮雪居士、神休禪師、惠空禪師、梵修法師、心地大師、大賢瑜珈、法海華日、理貞大師、惠通和尚、希浪祖師、繹結大師、密本法師、緣會大師、明朗大師、朗智法師、安惠大師、朗融大師、惠現法師、秀臺大師、義安大德、廣學大德、國教大德、波君大德、孔宏長者、迎如大師、大緣大德、唸佛大師、廣德法師、嚴莊法師、景興國師、彥沖禪師、法州禪師、宏廓禪師、瑞巖和尚、遵梵禪師、哲鑒國師、賢俊禪師、煙起祖師、佛頂和尚、定賢禪師、大無為禪師。 補遺：無為寺回微國師（生於唐懿宗咸通五年（864年），照宗大順二年進入中國，天祐二年（905年）重修基北，石晉開運三年（946年）立碑。無為寺在康津）。 至於高麗的禪教，本源於杭州慧日寺的宗派，年代並不久遠，現在姑且省略不談。 《佛祖統紀》記載，宋太祖末年，杭州慧日永明智覺禪師...
【English Translation】 English version True National Preceptor (formerly resided at Buddha Cape Temple). Zen Master Du Yun (formerly resided at Qiao Seng Temple). Zen Master Neng Ru (formerly resided at Qiao Seng Temple). Zen Master Yi Xin (formerly resided at Fa Zhu Temple). The following are those who left no trace of their activities. Their names are listed for future reference. Monk Bao Rang, Elder Qu Hui, Dharma Master Bei Xu, Dharma Master Xuan Tai, Dharma Master Liang Zhi, Great Monk Hui Ye, Ali Ba Mo, Dharma Master Hui Lun, Dharma Master Qiu Deng, Dharma Master Xuan Ke, Vinaya Master Yuan Sheng, Dharma Master Da An, Dharma Master Xuan You, Dharma Master Hui Su, Zen Master Ling Xi, Zen Master Neng Ren, Zen Master Ling Zhao, Sage She Fu, Dharma Master Chong Ji, Layman Fu Xue, Zen Master Shen Xiu, Zen Master Hui Kong, Dharma Master Fan Xiu, Great Master Xin Di, Great Worthy Yogi, Dharma Sea Hua Ri, Great Master Li Zhen, Monk Hui Tong, Patriarch Xi Lang, Great Master Yi Jie, Dharma Master Mi Ben, Great Master Yuan Hui, Great Master Ming Lang, Dharma Master Lang Zhi, Great Master An Hui, Great Master Lang Rong, Dharma Master Hui Xian, Great Master Xiu Tai, Virtuous Yi An, Virtuous Guang Xue, Virtuous Guo Jiao, Virtuous Bo Jun, Elder Kong Hong, Great Master Ying Ru, Virtuous Da Yuan, Great Master Nian Fo, Dharma Master Guang De, Dharma Master Yan Zhuang, National Preceptor Jing Xing, Zen Master Yan Chong, Zen Master Fa Zhou, Zen Master Hong Kuo, Monk Rui Yan, Zen Master Zun Fan, National Preceptor Zhe Jian, Zen Master Xian Jun, Patriarch Yan Qi, Monk Fo Ding, Zen Master Ding Xian, Zen Master Da Wu Wei. Supplement: National Preceptor Hui Wei of Wuwei Temple (born in the 5th year of Xiantong (864 AD) during the reign of Emperor Yizong of the Tang Dynasty, entered China in the 2nd year of Dazhun during the reign of Emperor Zhaozong, rebuilt Ji Bei in the 2nd year of Tianyou (905 AD), and erected a stele in the 3rd year of Kaiyun (946 AD) during the reign of the Later Jin Dynasty. Wuwei Temple is located in Kangjin). As for the Seon (Zen) school of Goryeo, it originally came from the lineage of Huiri Temple in Hangzhou. The era is not far removed, so we will omit it for now. The Comprehensive Record of Buddhas and Patriarchs states that at the end of the reign of Emperor Taizu of the Song Dynasty, Zen Master Yongming Zhijue of Huiri Temple in Hangzhou...
禪師示寂。(諱延壽)師。著宗鏡錄一百卷。高麗國王。覽師言教。遣使赍書。敘弟子禮。奉金縷袈裟。紫晶數珠。金澡灌等。彼國僧三十六人。親承印記歸國。各化一方○慈弘案。宋太祖末年。即高麗光宗末年也。(即開寶八年乙亥)光宗戊辰。以僧惠居為國師。坦文為王師。(史云。王。崇奉緇流。以為師傅。自是以後。子孫相承。世為家法。多創寺剎)此二人。亦必在三十六人中。然則高麗禪宗。皆出於杭州慧禪師矣。
【現代漢語翻譯】 現代漢語譯本： 禪師圓寂。（法號延壽）大師著有《宗鏡錄》一百卷。高麗國王閱讀大師的言教后，派遣使者攜帶書信，以弟子之禮問候，並奉上金縷袈裟、紫晶數珠、金澡罐等物。高麗僧人三十六人，親自得到印可后回國，各自教化一方。 慈弘案：宋太祖末年，即高麗光宗末年（即開寶八年乙亥（975年））。光宗戊辰年，任命僧人惠居為國師，坦文為王師。（史書說，國王崇奉僧侶，把他們當作師傅。自此以後，子孫相承，世代作為家法，大量建立寺廟。）這二人，也必定在三十六人之中。如此說來，高麗的禪宗，都出自杭州慧日永明延壽禪師了。
【English Translation】 English version: The Zen master passed away. (His name was Yanshou). The master authored one hundred volumes of the 'Zongjinglu' (Record of the Source Mirror). The King of Goryeo, after reading the master's teachings, sent an envoy with a letter, paying respects as a disciple, and offering a gold-threaded kasaya (袈裟, robe), amethyst prayer beads, a golden bathing vessel, and other items. Thirty-six monks from Goryeo personally received confirmation and returned to their country, each transforming a region. Cihong's note: The end of the reign of Emperor Taizu of the Song Dynasty was the end of the reign of King Gwangjong of Goryeo (i.e., the eighth year of Kaibao, Yihai (975 AD)). In the year Wuchen under King Gwangjong, the monk Hyegeo was appointed as the National Preceptor, and Tanmun as the Royal Preceptor. (History says that the King revered monks, regarding them as teachers. From then on, descendants followed suit, making it a family tradition for generations, and building many temples.) These two must also have been among the thirty-six monks. Thus, the Zen Buddhism of Goryeo all originated from Zen Master Yongming Yanshou of Hui Ri (慧日) Temple in Hangzhou.