X88n1671_東國僧尼錄
卍新續藏第 88 冊 No. 1671 東國僧尼錄
東國僧尼錄目次名僧本如禪師慧徹禪師洪陟禪師無染禪師玄昱禪師覺體禪師道均禪師品日禪師迦智禪師忠彥禪師大茅禪師證禪師陟禪師順支禪師智異山和尚欽忠禪師行寂禪師清虛禪師金藏和尚清院和尚臥龍和尚瑞巖和尚泊巖和尚大嶺和尚大無為禪師云住和尚慶猷禪師慧禪師龜山和尚慧云禪師(已上新羅人)雪岳令光禪師道峰山慧炬國師(已上高麗人)萬恒混立惠勤冠宣法言(已上亦高麗人)順應理貞希朗普照大師李居仁(已上亦新羅人)普德(高勾麗人)西山大禪師松云洪濟大師(已上本朝)嘿行者尼姑金氏(新羅人)詩僧大覺國師無㝵智國師大鑒國師龜山曇秀禪師無己卓然師雉岳老僧三重空空麟角禪師靜明禪師聖能無畏坦然沖奯惠文圓鏡寸真義砧正思逆僧辛旽(麗朝人)奸僧普雨(本朝人)
No. 1671
東國僧尼錄
名僧
本如禪師(南嶽讓禪師法嗣)
慧徹禪師
洪陟禪師(西堂藏禪師法嗣)
無染禪師(麻谷徹禪師法嗣)
玄昱禪師
覺體禪師(章敬惲禪師法嗣)
道均禪師(南泉愿禪師法嗣)
品日禪師(鹽官安禪師法嗣)
迦智禪師(大梅常禪師法
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1671 東國僧尼錄
東國僧尼錄目次 名僧 本如禪師 慧徹禪師 洪陟禪師 無染禪師 玄昱禪師 覺體禪師 道均禪師 品日禪師 迦智禪師 忠彥禪師 大茅禪師 證禪師 陟禪師 順支禪師 智異山和尚 欽忠禪師 行寂禪師 清虛禪師 金藏和尚 清院和尚 臥龍和尚 瑞巖和尚 泊巖和尚 大嶺和尚 大無為禪師 云住和尚 慶猷禪師 慧禪師 龜山和尚 慧云禪師(已上新羅人) 雪岳令光禪師 道峰山慧炬國師(已上高麗人) 萬恒 混立 惠勤 冠宣 法言(已上亦高麗人) 順應 理貞 希朗 普照大師 李居仁(已上亦新羅人) 普德(高句麗人) 西山大禪師 松云洪濟大師(已上本朝) 嘿行者 尼姑金氏(新羅人) 詩僧 大覺國師 無㝵智國師 大鑒國師 龜山曇秀禪師 無己 卓然師 雉岳老僧 三重 空空 麟角禪師 靜明禪師 聖能 無畏 坦然 沖奯 惠文 圓鏡 寸真 義砧 正思 逆僧辛旽(麗朝人) 奸僧普雨(本朝人)
No. 1671
東國僧尼錄
名僧
本如禪師(南嶽讓禪師法嗣)
慧徹禪師
洪陟禪師(西堂藏禪師法嗣)
無染禪師(麻谷徹禪師法嗣)
玄昱禪師
覺體禪師(章敬惲禪師法嗣)
道均禪師(南泉愿禪師法嗣)
品日禪師(鹽官安禪師法嗣)
迦智禪師(大梅常禪師法嗣)
【English Translation】 English version 卍 New Supplement to the Tripitaka, Volume 88, No. 1671, Dongguk Monks and Nuns Records
Table of Contents of Dongguk Monks and Nuns Records Famous Monks Master Bonyeo Master Hyecheol Master Hongcheok Master Muyeom Master Hyeonuk Master Gyeokche Master Dogyun Master Pummil Master Gaji Master Chungheon Master Daema Master Jeung Master Cheok Master Sunji Monk of Jirisan Mountain Master Chimchung Master Haengjeok Master Cheongheo Monk Geumjang Monk Cheongwon Monk Woryong Monk Swiam Monk Bagam Monk Daeryeong Great Master Muwi Monk Unju Master Gyeongyu Master Hye Monk Gusan Master Hyeun (All above are from Silla) Master Seorak Yeonggwang National Preceptor Hyegeo of Dobongsan Mountain (All above are from Goryeo) Manheung Honrip Hyegeun Gwanseon Babeon (All above are also from Goryeo) Suneung Ijeong Huirang Great Master Bojo Yi Gu-in (All above are also from Silla) Bodeok (Goguryeo) Great Zen Master Seosan Great Master Songun Hongje (All above are from this dynasty) Heuk Haengja Nun Kim (Silla) Poet Monk National Preceptor Daegak National Preceptor Muaeji National Preceptor Daegeum Monk Gusan Damhyeo Mugi Master Takyeon Old Monk of Chiaksan Mountain Samsung Kongkong Master Ningak Master Jeongmyeong Master Seonneung Fearless Tanyeon Chunghwal Hyeemun Wongyeong Chunchin Uigeum Jeongsa Rebellious Monk Sin Don (Goryeo Dynasty) Traitorous Monk Bou (This Dynasty)
No. 1671
Dongguk Monks and Nuns Records
Famous Monks
Zen Master Bonyeo (Successor of Zen Master Nanyue Rang)
Zen Master Hyecheol
Zen Master Hongcheok (Successor of Zen Master Xitang Zang)
Zen Master Muyeom (Successor of Zen Master Magu Cheol)
Zen Master Hyeonuk
Zen Master Gyeokche (Successor of Zen Master Zhangjing Yun)
Zen Master Dogyun (Successor of Zen Master Nanquan Yuan)
Zen Master Pummil (Successor of Zen Master Yanguan An)
Zen Master Gaji (Successor of Zen Master Damei Chang)
嗣)
僧問。如何是西來意。師云。待汝里頭來。即與汝道僧問。如何是大梅的二日。師云。酪本一時(並景德傳燈錄)。
忠彥禪師(大梅常禪師法嗣)
大茅和尚(歸宗常禪師法嗣)
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(並景德傳燈錄)。
證禪師
陟禪師
順支禪師(□山寂禪師法嗣)
本國號了悟大師
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。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。
智異山和尚(臨濟玄禪師法嗣)
一日示眾曰。冬不寒。臘后看。便下座(景德傳燈錄)。
欽忠禪師(石霜諸禪師法嗣)
行寂禪師(石霜諸禪師法嗣)
清虛禪師(石霜諸禪師法嗣)
金藏和尚(洞山價禪師法嗣)
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。曰不失處如何鍜煉。
師曰。兩手捧不起。
臥龍和尚(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 問。十二時中間。如何用心。師曰。猢猴吃毛蟲(景德傳燈錄)。
瑞巖和尚(谷山藏禪師法嗣)
問。黑白兩亡開佛眼時如何。師曰。恐你守內 問。如何是誕生王子。師曰。深宮引不出。
泊巖和尚
問。如何是禪。師曰。古冢不為家 問。如何是道。師曰。徒勞車馬跡 問。如何是教。師曰。貝葉收不盡。
大嶺和尚(並谷山藏禪師法嗣)
僧問。只到潼關便卻休時如何。師曰。只是途中活計。曰其中活計如何。師曰。體即得。當即不得。曰體得為什麼當不得。師曰。體是什麼人分上事。曰其中事如何。師曰。不作尊貴(並傳燈錄)。
大無為禪師(雪峰存禪師法嗣)
云住和尚(云居膺禪師法嗣)
問。諸佛道不得。什麼人道得。師曰。老僧道得。曰諸佛道不得。和尚作么生道。師曰。諸佛是我弟子。曰請和尚道。師曰。不是對君王。好與二十棒(傳燈錄)。
慶猷禪師
慧禪師(並云居膺禪師法嗣)
龜山和尚(長慶棱禪師法嗣)
有舉相國裴公休啟法□會。問看經僧。是什
【現代漢語翻譯】 師父說：『兩手捧不起來。』
臥龍和尚（云蓋元禪師的法嗣）
問：『什麼是大人相？』師父說：『紫羅帳里不垂手。』問：『為什麼不垂手？』師父說：『不尊貴。』問：『十二時中間，如何用心？』師父說：『猢猻吃毛蟲。』（《景德傳燈錄》）
瑞巖和尚（谷山藏禪師的法嗣）
問：『黑白兩亡，開啟佛眼時如何？』師父說：『恐怕你守內。』問：『如何是誕生王子？』師父說：『深宮引不出。』
泊巖和尚
問：『如何是禪？』師父說：『古冢不為家。』問：『如何是道？』師父說：『徒勞車馬跡。』問：『如何是教？』師父說：『貝葉收不盡。』
大嶺和尚（並谷山藏禪師的法嗣）
僧人問：『只到潼關便卻休時如何？』師父說：『只是途中活計。』問：『其中活計如何？』師父說：『體即得，當即不得。』問：『體得為什麼當不得？』師父說：『體是什麼人分上事？』問：『其中事如何？』師父說：『不作尊貴。』（並《傳燈錄》）
大無為禪師（雪峰存禪師的法嗣）
云住和尚（云居膺禪師的法嗣）
問：『諸佛道不得，什麼人道得？』師父說：『老僧道得。』問：『諸佛道不得，和尚作么生道？』師父說：『諸佛是我弟子。』問：『請和尚道。』師父說：『不是對君王，好與二十棒。』（《傳燈錄》）
慶猷禪師
慧禪師（並云居膺禪師的法嗣）
龜山和尚（長慶棱禪師的法嗣）
有人舉相國裴公休開啟法□會，問看經僧：『是什
【English Translation】 The master said, 'Both hands cannot lift it up.'
Monk Wolong (Dharma successor 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, 'In the middle of the twelve periods, how should one use the mind?' The master said, 'The monkey eats hairy worms.' (From 'The Jingde Records of the Transmission of the Lamp')
Monk Ruiyan (Dharma successor of Zen Master Gushan Zang)
Asked, 'When black and white are both gone, what is it like when the Buddha eye opens?' The master said, 'I fear you are guarding the inside.' Asked, 'What is the newly born prince?' The master said, 'He cannot be led out of the deep palace.'
Monk Boyan
Asked, 'What is Zen?' The master said, 'An ancient tomb is not a home.' Asked, 'What is the Tao (the Way)?' The master said, 'In vain are the traces of carriages and horses.' Asked, 'What is the teaching?' The master said, 'The palm-leaf manuscripts cannot be fully collected.'
Monk Daling (also a Dharma successor of Zen Master Gushan Zang)
A monk asked, 'What is it like when one stops at Tong Pass (潼關) and then turns back?' The master said, 'It is just a living arrangement on the way.' Asked, 'What is the living arrangement in it?' The master said, 'To embody it is possible, but to manage it is not.' Asked, 'Why is it not possible to manage it when one embodies it?' The master said, 'Embodiment is what kind of person's business?' Asked, 'What is the matter in it?' The master said, 'Do not act honorable.' (Both from 'The Transmission of the Lamp')
Zen Master Da Wuwei (Dharma successor of Zen Master Xuefeng Cun)
Monk Yunzhu (Dharma successor of Zen Master Yunju Ying)
Asked, 'The Buddhas cannot speak of it, who can speak of it?' The master said, 'This old monk can speak of it.' Asked, 'The Buddhas cannot speak of it, how does the master speak of it?' The master said, 'The Buddhas are my disciples.' Asked, 'Please, master, speak of it.' The master said, 'Not in front of the king, it would be good to give twenty blows.' (From 'The Transmission of the Lamp')
Zen Master Qingyou
Zen Master Hui (both Dharma successors of Zen Master Yunju Ying)
Monk Guishan (Dharma successor of Zen Master Changqing Leng)
Someone mentioned that Prime Minister Pei Gongxiu (裴公休) initiated a Dharma assembly, and asked the monk reading the sutras: 'What is it?'
么經。僧曰。無言童子經。公曰。有幾卷。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(傳燈錄)。
慧云禪師(白兆圓禪師法嗣)
雪岳令光禪師(天龍機大師法嗣)
僧問。如何是和尚家風。師曰。分明記取 問。如何是諸法之根源。師曰。謝指示(傳燈錄)。
道峰山慧炬國師(清涼益禪師法嗣)
師始發機于凈慧之室。本國主思慕。遣使來請。遂回故地。國主受心訣。禮待彌厚。一日請入王府 上堂。師指威鳳樓示眾曰。威鳳樓為諸上座舉揚了。諸上座還會么。儻若會。且作么生會。若道不會。威鳳樓作么生不會。珍重。師之言教。未被中華。亦莫知所終。
萬恒 古潭 慧鑒國師
俗姓樸氏。進士景升之子。熊津郡人。己酉生。師赴九山選中魁科。忠烈王命住三藏社。弟子至七百。延祐己未遘疾。前一夕。南峰大木自仆。赤祲亙山谷。年七十一。臘五十八。王賜謚。塔曰廣照。
師以儒家子為僧。幼穎悟。能自強於學。長益不怠。赴九山選中魁科。拂衣往楓岳。夏滿。移棲智理山。饑不重味。寒不襲裘。脅不至席者累稔。跡晦而名彰。忠烈王。命住三藏社。其師曹溪圓悟和尚亦諭之。乃往。后歷主朗月云興禪源
【現代漢語翻譯】 么經。僧曰。『無言童子經』。公曰。『有幾卷？』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』（《傳燈錄》）。
慧云禪師（白兆圓禪師法嗣）
雪岳令光禪師（天龍機大師法嗣）
僧問。『如何是和尚家風？』師曰。『分明記取』。問。『如何是諸法之根源？』師曰。『謝指示』（《傳燈錄》）。
道峰山慧炬國師（清涼益禪師法嗣）
師始發機于凈慧之室。本國主思慕。遣使來請。遂回故地。國主受心訣。禮待彌厚。一日請入王府。上堂。師指威鳳樓示眾曰。『威鳳樓為諸上座舉揚了。諸上座還會么？儻若會，且作么生會？若道不會，威鳳樓作么生不會？』珍重。師之言教，未被中華，亦莫知所終。
萬恒、古潭、慧鑒國師
俗姓樸氏，進士景升之子，熊津郡人，己酉生。師赴九山選中魁科。忠烈王（高麗，1298-1308，1309-1313在位）命住三藏社。弟子至七百。延祐己未遘疾。前一夕，南峰大木自仆。赤祲亙山谷。年七十一，臘五十八。王賜謚。塔曰廣照。
師以儒家子為僧。幼穎悟，能自強於學。長益不怠。赴九山選中魁科。拂衣往楓岳。夏滿。移棲智理山。饑不重味，寒不襲裘。脅不至席者累稔。跡晦而名彰。忠烈王（高麗，1298-1308，1309-1313在位）命住三藏社。其師曹溪圓悟和尚亦諭之。乃往。后歷主朗月云興禪源。
【English Translation】 What scripture is this?' The monk replied, 'The Scripture of the Silent Child.' The official asked, 'How many volumes are there?' The monk said, 'Two volumes.' The official questioned, 'If it is about silence, why are there two volumes?' The monk had no answer. The Master (禪師)replied on his behalf, 'If we are talking about silence, it is not just two volumes.' (From the Transmission of the Lamp)
Zen Master Huiyun (Successor of Zen Master Baizhao Yuan)
Zen Master Xueyue Lingguang (Successor of Master Tianlong Ji)
A monk asked, 'What is the style of the Abbot's (和尚) family?' The Master said, 'Clearly remember it.' The monk asked, 'What is the root source of all dharmas (諸法)?' The Master said, 'Thank you for the instruction.' (From the Transmission of the Lamp)
National Teacher Huiju of Daofeng Mountain (Successor of Zen Master Qingliang Yi)
The Master first initiated his teaching at Jinghui's room. The king of his native country missed him and sent an envoy to invite him. Thereupon, he returned to his homeland. The king received the essential teachings and treated him with great respect. One day, he was invited into the royal palace. Ascending the hall, the Master pointed to the Auspicious Phoenix Pavilion (威鳳樓) and showed it to the assembly, saying, 'The Auspicious Phoenix Pavilion has been praised by all of you. Do you understand? If you do, how do you understand it? If you say you don't understand, how can the Auspicious Phoenix Pavilion not be understood?' Treasure this.' The Master's teachings have not been spread in China, and their ending is unknown.
Wanheng, Gutan, National Teacher Huijian
His secular surname was Park, the son of Jinshi Gyeongseung, a person from Xiongjin County, born in the year of Jiyou. The Master went to Gusanshan and was selected as the top candidate. King Chungnyeol (Goryeo, reigned 1298-1308, 1309-1313) ordered him to reside at the Samjang Society. His disciples numbered up to seven hundred. In the year of Yanyou Jiewei, he contracted an illness. The night before, a large tree on Nammyeong Peak fell by itself. Red omens stretched across the mountains and valleys. He was seventy-one years old, with fifty-eight years as a monk. The king bestowed a posthumous title. His stupa (塔) was named Guangzhao.
The Master became a monk from a Confucian family. He was intelligent from a young age and able to strengthen himself in learning. He grew increasingly diligent. He went to Gusanshan and was selected as the top candidate. He brushed off his robes and went to Maple Mountain. After a summer, he moved to Jirisan Mountain. He did not seek rich flavors when hungry, nor did he wear fur when cold. He did not lie down to rest for many years. His traces were hidden, but his name became known. King Chungnyeol (Goryeo, reigned 1298-1308, 1309-1313) ordered him to reside at the Samjang Society. His teacher, Zen Master Won'o of Jogye, also advised him to go. Thereupon, he went. Later, he successively presided over Langwol and Unheung Zen monasteries.
等社。凡經指授。若聵而聆。若𨠯而醒。弟子至七百。士大夫摳衣入社者。不可勝計。中吳異蒙山。見其文偈。歎賞不已。賡和十數。仍貽書致古潭之號。皇慶癸丑。大尉王宴。居永安宮。安車卑辭。邀至京城。時方聚禪教名流。日以次講論。師主棒喝風生。辯若懸河。王喜甚。行同輿。手捧饌。加法號別傳宗主重續祖燈妙明尊者。袈裟衣裙帽襪先銀幣五十鎰以贐。師還山。悉以付常住。不歸於私。
浴更衣。修遺書。自佔葬地。夜艾喚侍者檛鼓。披袈裟。據禪床聲喝告別。其略曰。廓清五蘊。真照無窮。死生出沒。月轉空中。吾今下腳。誰辨玄蹤。告爾弟子。莫謾捫空。禪者景瑚。問以告住之意。則有何處不相逢。渡河不用筏等語。拍膝久手。含笑而化。
初母鄭氏夢。天降翠幕。有童子。肌肉如冰玉。就視之。遂合掌躍入鄭氏懷。反寤。如納斗大石胞中。砭藥之不效。以己酉八月六日誕師。因名幕兒。淮示寂帶方郡民名白太者。夢師登翠幕天去。怪而明日奔至寺。師已逝(並李齊賢撰碑序)。
混丘 無極老人 寶鑑國師
字丘乙。舊名清玢。俗姓金氏。贈僉議評理弘富之子。清風郡人。忠憲王辛亥生。以九山選。首登上七科。棄去徒普覺學。忠烈王下批至大禪師。德陵即政。特授兩街
【現代漢語翻譯】 現代漢語譯本： 於是成立了社團。凡是經過他的指點，就像耳聾的人聽見了聲音，像昏睡的人醒了過來。弟子多達七百人，士大夫們整理衣襟前來加入社團的人，多得數不清。中吳的異蒙山，見到他的文偈，讚歎不已，接連唱和了十多首，還贈送書信，稱他為古潭。皇慶癸丑年（1333年），大尉王宴居住在永安宮，用安車以謙卑的言辭，邀請他到京城。當時正聚集了禪教的名流，每天依次進行講論。法師主持，棒喝之聲此起彼伏，辯論起來像瀑布一樣滔滔不絕。王宴非常高興，與他同乘一車，親手捧著食物，加封法號為別傳宗主重續祖燈妙明尊者，並贈送袈裟、衣裙、帽子、襪子以及銀幣五十鎰作為路費。法師回到山中，全部交給寺院常住，沒有歸為私有。
沐浴更衣，寫好遺書，自己選定埋葬的地方。夜晚時分，叫侍者敲鼓，披上袈裟，坐在禪床上大聲喝道告別，內容大致是：『廓清五蘊，真照無窮。死生出沒，月轉空中。吾今下腳，誰辨玄蹤。告爾弟子，莫謾捫空。』禪者景瑚，問他告別住世的用意，法師說了『則有何處不相逢，渡河不用筏』等語。拍著膝蓋，揮手很久，含笑圓寂。
當初他的母親鄭氏做夢，夢見天空降下翠綠的帷幕，有一個童子，肌膚像冰玉一樣，走近一看，便合掌跳入鄭氏的懷中。醒來后，感覺像吞下斗大的石頭在肚子里，用鍼砭藥物都不見效。在己酉年（1249年）八月六日生下了法師，因此取名為幕兒。淮示寂時，帶方郡的百姓名叫白太的人，夢見法師登上翠綠的帷幕昇天而去，感到奇怪，第二天跑到寺廟，法師已經圓寂了（以上內容並李齊賢撰寫的碑序）。
混丘，無極老人，寶鑑國師
字丘乙，原名清玢，俗姓金氏，是獲贈僉議評理弘富的兒子，清風郡人。忠憲王辛亥年（1251年）出生，通過九山選拔，首先登上七科。放棄後到普覺寺學習。忠烈王下旨授予至大禪師的稱號。德陵即位后，特授兩街。 English version: Then he established a society. Whoever received his guidance was like the deaf hearing, or the drowsy awakening. Disciples numbered up to seven hundred, and countless scholars and officials adjusted their robes to join the society. Yi Mengshan of Zhongwu, upon seeing his verses, praised them endlessly, composing more than ten responses, and also sent a letter addressing him as Gutan (Old Pool). In the Gui Chou year of Huangqing (1333 AD), Grand Commandant Wang Yan resided in Yong'an Palace, and with a comfortable carriage and humble words, invited him to the capital. At that time, eminent figures of Chan Buddhism were gathered, and they lectured in turn each day. The master presided, with shouts and blows of the staff arising in succession, and his arguments flowed like a waterfall. Wang Yan was very pleased, sharing a carriage with him, personally holding food, and bestowing upon him the Dharma name 'Specifically Transmitted Lineage Master, Resuming the Ancestral Lamp, Myo Myeong Venerable,' and presented him with robes, skirts, hats, socks, and fifty yi (a unit of weight) of silver coins as travel expenses. The master returned to the mountain and gave everything to the monastery, not keeping anything for himself.
He bathed, changed clothes, wrote his will, and chose his own burial place. At night, he called the attendant to beat the drum, put on his kasaya (Buddhist robe), sat on the Zen bed, and shouted a farewell, the gist of which was: 'Clear the five skandhas (five aggregates), true illumination is endless. Birth and death come and go, the moon turns in the sky. Now I lower my feet, who can discern the profound traces? Tell my disciples, do not vainly grope in emptiness.' The Zen practitioner Jinghu asked him the meaning of his farewell to dwelling in the world, and the master said, 'Then there is no place where we do not meet, crossing the river does not require a raft,' and so on. He clapped his knees, waved his hand for a long time, and passed away with a smile.
Initially, his mother, Zheng, dreamed that a green curtain descended from the sky, and there was a child with skin like ice and jade. Upon closer inspection, he put his palms together and jumped into Zheng's arms. Upon waking, she felt like she had swallowed a stone the size of a dou (a unit of volume) into her womb, and acupuncture and medicine were ineffective. The master was born on the sixth day of the eighth month of the Ji You year (1249 AD), and was therefore named Mu'er (Curtain Child). When Huai passed away, a resident of Daifang County named Bai Tai dreamed that the master ascended to heaven on a green curtain, and feeling strange, rushed to the temple the next day, but the master had already passed away (the above is from the epitaph written by Li Qixian).
Hunqiu, Old Man Wuji (Limitless), National Preceptor Baojian (Precious Mirror)
Style name Qiuyi, original name Qingfen, surname Jin, son of Hongfu, who was awarded the title of Reviewing Judge. He was from Qingfeng County. Born in the Xin Hai year of King Zhongxian (1251 AD), he was selected through the Nine Mountains and first ascended to the Seven Subjects. He abandoned it and went to Puguang Temple to study. King Zhonglie issued a decree granting him the title of Zida Chan Master. When King Deokneung ascended the throne, he specially awarded him the Two Streets.
【English Translation】 English version: Then he established a society. Whoever received his guidance was like the deaf hearing, or the drowsy awakening. Disciples numbered up to seven hundred, and countless scholars and officials adjusted their robes to join the society. Yi Mengshan of Zhongwu, upon seeing his verses, praised them endlessly, composing more than ten responses, and also sent a letter addressing him as Gutan (Old Pool). In the Gui Chou year of Huangqing (1333 AD), Grand Commandant Wang Yan resided in Yong'an Palace, and with a comfortable carriage and humble words, invited him to the capital. At that time, eminent figures of Chan Buddhism were gathered, and they lectured in turn each day. The master presided, with shouts and blows of the staff arising in succession, and his arguments flowed like a waterfall. Wang Yan was very pleased, sharing a carriage with him, personally holding food, and bestowing upon him the Dharma name 'Specifically Transmitted Lineage Master, Resuming the Ancestral Lamp, Myo Myeong Venerable,' and presented him with robes, skirts, hats, socks, and fifty yi (a unit of weight) of silver coins as travel expenses. The master returned to the mountain and gave everything to the monastery, not keeping anything for himself.
He bathed, changed clothes, wrote his will, and chose his own burial place. At night, he called the attendant to beat the drum, put on his kasaya (Buddhist robe), sat on the Zen bed, and shouted a farewell, the gist of which was: 'Clear the five skandhas (five aggregates), true illumination is endless. Birth and death come and go, the moon turns in the sky. Now I lower my feet, who can discern the profound traces? Tell my disciples, do not vainly grope in emptiness.' The Zen practitioner Jinghu asked him the meaning of his farewell to dwelling in the world, and the master said, 'Then there is no place where we do not meet, crossing the river does not require a raft,' and so on. He clapped his knees, waved his hand for a long time, and passed away with a smile.
Initially, his mother, Zheng, dreamed that a green curtain descended from the sky, and there was a child with skin like ice and jade. Upon closer inspection, he put his palms together and jumped into Zheng's arms. Upon waking, she felt like she had swallowed a stone the size of a dou (a unit of volume) into her womb, and acupuncture and medicine were ineffective. The master was born on the sixth day of the eighth month of the Ji You year (1249 AD), and was therefore named Mu'er (Curtain Child). When Huai passed away, a resident of Daifang County named Bai Tai dreamed that the master ascended to heaven on a green curtain, and feeling strange, rushed to the temple the next day, but the master had already passed away (the above is from the epitaph written by Li Qixian).
Hunqiu, Old Man Wuji (Limitless), National Preceptor Baojian (Precious Mirror)
Style name Qiuyi, original name Qingfen, surname Jin, son of Hongfu, who was awarded the title of Reviewing Judge. He was from Qingfeng County. Born in the Xin Hai year of King Zhongxian (1251 AD), he was selected through the Nine Mountains and first ascended to the Seven Subjects. He abandoned it and went to Puguang Temple to study. King Zhonglie issued a decree granting him the title of Zida Chan Master. When King Deokneung ascended the throne, he specially awarded him the Two Streets.
都僧統。加大師。子冊命師爲鑑智王師。兩王同樞衣請益。因命住瑩源寺。至理二年。移錫于松林寺。年七十三。僧夏六十三。贈謚塔曰妙應。有語錄兩卷。歌頌雜著二卷。新編水陸儀文二卷。重編指頌事苑三十卷。
近世有大比丘。推明佛祖之道。以開學曰普覺國尊。其徒蓋數百千人。而能鉆堅挹深。妙契啐啄者。惟寶鑑國師為然。
幼與群兒戲。聚瓦石為塔廟。休則面壁。若有思念。形貌端嚴。性又慈祥。故親戚目為小彌陀。十歲投無為寺禪師天鏡祝髮。以九山選。首登上七科。棄去。從普覺學。自詭非睹閫奧不止。始普覺夢一僧來。自謂五祖演。詰朝師往謁。心獨怪之。及是嘆其敏而勤。語眾曰。吾夢有徴矣。洎嗣席開堂。其師眾規繩。講若畫一。而雍容閒雅過之。
德陵謝位。處永安宮。屢遣中使。輿而致之。從容談道。或至日暮。於是諗國王。以祖宗舊例。冊命師為悟佛心宗解行圓滿鑒智王師。兩王摳衣。前古未有。數年乞退。許之。命住瑩源寺。寺本禪院。元貞中為智者宗所有。以師故始復其舊焉。
盥浴說法別眾。其略曰。荊棘林中下腳。干戈叢里藏身。今日路頭果在何處。白雲斷處是青山。行人更在青山外。既乃還方丈。據床而逝。師況厚寡言。學無不窺。為詩文富贍。行
【現代漢語翻譯】 現代漢語譯本： 都僧統、加大師，朝廷冊命子冊命師爲鑑智王師。兩王一同謙恭請教，於是命他住在瑩源寺。至理二年（1226年），移居到松林寺。享年七十三歲，僧臘六十三年。朝廷追贈謚號，塔名為妙應。著有語錄兩卷，歌頌雜著二卷，新編水陸儀文二卷，重編指頌事苑三十卷。
近世有一位大比丘，闡明佛祖的道理，以開學被稱為普覺國尊。他的門徒大概有數百千人，但能夠深入鉆研，領悟精髓的，只有寶鑑國師。
小時候和孩子們玩耍，堆瓦石做成塔廟，休息時就面壁，好像在思考什麼。容貌端正莊嚴，性格又慈祥，所以親戚們都稱他為小彌陀（Amita，阿彌陀佛的簡稱）。十歲時到無為寺拜禪師天鏡祝髮。參加九山選拔，首先登上七科。後來離開，跟隨普覺學習，自認為不徹底領悟佛法真諦絕不罷休。起初普覺夢見一個僧人來，自稱是五祖演。第二天老師前去拜謁，心裡感到奇怪。等到普覺讚歎他敏捷而勤奮，告訴眾人說：『我的夢應驗了。』等到繼承席位開堂講法，他的師眾規矩嚴明，講解如同出自一人之口，而且從容閑雅超過了他們。
德陵（皇帝名，具體指哪位皇帝需要根據上下文確定）退位，住在永安宮，多次派遣中使，用轎子請他前去，從容地談論佛法，有時直到日暮。於是稟告國王，按照祖宗舊例，冊命老師為悟佛心宗解行圓滿鑒智王師。兩王謙恭請教，前所未有。幾年后請求退隱，皇帝應允了他，命他住在瑩源寺。這座寺廟原本是禪院，元貞年間（1295-1297年）歸智者宗所有，因為老師的緣故才恢復了禪院的舊貌。
沐浴后說法告別眾人，大意是：『在荊棘林中落腳，在刀槍叢中藏身，今天道路的盡頭究竟在哪裡？白雲斷絕的地方就是青山，行人還在青山之外。』說完就回到方丈，靠著床去世了。老師況厚寡言，學問無所不窺，詩文創作豐富。
【English Translation】 English version: Du Seng Tong (都僧統, Chief of Monks), with the title of Jia Da Shi (加大師, Great Master added), the court appointed Zi Ce Ming Shi (子冊命師, Master Appointed by Imperial Decree) as Jian Zhi Wang Shi (鑒智王師, Kingly Teacher of Discernment and Wisdom). The two kings humbly sought his teachings together, and subsequently, he was ordered to reside at Ying Yuan Temple. In the second year of the Zhi Li era (至理二年, 1226), he moved to Song Lin Temple. He lived to the age of seventy-three, with sixty-three years as a monk. He was posthumously granted a title, and his pagoda was named Miao Ying (妙應, Wonderful Response). He authored two volumes of recorded sayings, two volumes of hymns and miscellaneous writings, two volumes of newly compiled Water and Land Ritual texts, and thirty volumes of newly compiled Zhi Song Shi Yuan (指頌事苑, Garden of Pointing Praises).
In recent times, there was a great Bhiksu (比丘, Buddhist monk) who elucidated the Buddha's and Patriarchs' teachings, known as Pu Jue Guo Zun (普覺國尊, Universally Enlightened National Honoree) for his opening of learning. His disciples numbered in the hundreds and thousands, but only Bao Jian Guo Shi (寶鑑國師, National Teacher Precious Mirror) was able to deeply penetrate and subtly grasp the essence.
As a child, he played with other children, piling up tiles and stones to make pagodas and temples. When resting, he would face the wall, as if contemplating something. His appearance was dignified and solemn, and his nature was compassionate, so his relatives called him Little Amita (小彌陀, Little Amitabha). At the age of ten, he went to Wu Wei Temple (無為寺, Non-Action Temple) to have his head shaved by Chan Master Tian Jing (天鏡, Heavenly Mirror). He participated in the Nine Mountains selection and was the first to pass the Seven Categories. Later, he left and followed Pu Jue (普覺, Universal Enlightenment) to study, vowing not to stop until he had thoroughly understood the essence of Buddhism. Initially, Pu Jue dreamed of a monk coming, claiming to be Wu Zu Yan (五祖演, Fifth Patriarch Yan). The next day, the teacher went to visit, and he felt strange in his heart. When Pu Jue praised him for being quick and diligent, he told everyone, 'My dream has been verified.' When he inherited the seat and opened the Dharma hall, his disciples were disciplined, and his explanations were as if from one person, and he was more composed and elegant than them.
De Ling (德陵, Emperor's name, specific emperor needs context) abdicated and resided in Yong An Palace (永安宮, Palace of Eternal Peace). He repeatedly sent envoys to bring him in a sedan chair to discuss the Dharma, sometimes until dusk. Then he reported to the king, according to the old rules of the ancestors, and appointed the teacher as Wu Fo Xin Zong Jie Xing Yuan Man Jian Zhi Wang Shi (悟佛心宗解行圓滿鑒智王師, Kingly Teacher of Discernment and Wisdom, Perfect in Understanding the Buddha's Mind School, Practice, and Conduct). The two kings humbly sought his teachings, which was unprecedented. After a few years, he requested to retire, and the emperor granted his request, ordering him to reside at Ying Yuan Temple (瑩源寺, Crystal Source Temple). This temple was originally a Chan (禪, Zen) monastery, but during the Yuan Zhen era (元貞年間, 1295-1297), it belonged to the Zhi Zhe School (智者宗, Wisdom School), and it was only because of the teacher that it was restored to its former appearance as a Chan monastery.
After bathing, he preached to bid farewell to everyone, saying in essence: 'Planting your feet in a forest of thorns, hiding your body in a thicket of spears, where exactly is the end of the road today? Where the white clouds break is the green mountain, and the traveler is still beyond the green mountain.' After speaking, he returned to his abbot's room and passed away leaning on the bed. The teacher Kuang Hou (況厚, Moreover Generous) was taciturn, and his learning was all-encompassing, and his poetry and prose were rich and abundant.
叢林門中。吳蒙山異禪師。嘗作無極說。附海舶以寄之。師默領其意。自號無極老人。
臣聞。佛氏喜言福智修己。而物應者也。缺一於二。不足以自立。寧能信於人乎。師凡七增秩。六錫號。九歷名藍。再住內院。為一國釋林之首。受兩王函丈之禮。人無異論。咸謂之宜。非所謂福智二嚴者。疇克如是哉。其撰詞刻石。傳示後世。臣可以無愧矣(並李齊賢撰碑文)。
惠勤 懶翁 謚禪覺道號普濟尊者
初名元惠。寧海府人。俗姓牙氏。具膳官令瑞之子。母鄭氏。靈山郡人。鄭夢見金色隼。飛來啄其頭。忽墜卵。五彩爛然入懷中。因而有娠。以延祐庚申生。癸卯入九月山。遣內侍金仲孫請還。乙巳三月。詣闕乞退。始得宿願。游龍門元寂諸山。丙午入金剛山。丁未秋住清平寺。其冬掜寶巖。以指空袈裟手書授師曰。治命也。己酉再入臺山。庚戌春。司徒達睿。奉指空靈骨。來厝于檜巖。師禮師骨。因赴召。結夏廣明寺。秋初還檜巖。九月即功夫選也。師所居室曰江月軒。丙辰五月。寂然而游。年五十七。法臘三十八。
玄陵在位之二十年庚戌。秋九月十日。 召師入京。十六日就師所寓廣明寺。大會兩宗五教諸山衲子。試其所自得。號曰功夫選 上親倖視為。師拈香畢。升法座。乃言曰。
破卻古今之窠臼。掃盡凡聖之蹤由。割斷衲子命根。抖擻眾生疑網。操縱在握。變通在機。三世諸佛曆代祖師。其揆一也。在會諸德。請以實答。於是以次入對。曲躬流汗。皆曰未會。或理通而礙於事。或狂甚而夫于言。一句便退。上若不豫色。然幼庵修禪師后至。師歷問三句三關。會罷還檜巖。
偶念指空三山兩水之記。欲移錫檜巖。會以 召赴是寺法會。得請居焉。師曰。先師指空。蓋嘗指畫重營。而毀於兵。敢不繼其志。乃謀于眾。增廣殿宇。工既告畢。丙辰四月。大設落成之會。臺許以為。檜巖密邇京邑。士女往還。晝夜絡繹。或至廢業禁之。便於是有 旨。移住營源寺。逼迫上道。師適疾作。輿出三門。至池邊。自導輿者。從涅槃門出。大眾咸疑。失聲號哭。師唇曰。賢力努力。無以余故中輟也。吾行當止於驪興耳。至漢江。謂護送官卓詹曰。吾疾劇。乞舟行溯流。七日方至驪興。又謂卓曰。欲少留。俟病間即行。卓勉從之。寓神勒寺。五月十五日。卓又督行急。師曰。是不難。吾當逝矣。是日辰時。寂然而逝。郡人望見五色云蓋山頂。既火之洗骨。無雲而雨者。方數百步。得舍利一百五十五粒。禱之分為五百五十八。四眾得之灰中。以自秘者。莫知其數。神光照耀。三日乃已。釋達如。夢見龍盤繞
【現代漢語翻譯】 現代漢語譯本 打破古今的舊框架，掃除凡人與聖人的軌跡，割斷修行者的命根，抖擻眾生的疑惑之網。操縱一切盡在掌握，變化運用在於時機。過去、現在、未來三世諸佛，歷代祖師，他們的準則都是一樣的。在座的各位賢德，請用實際來回答。於是大家依次上前回答，彎腰流汗，都說不明白。有的人道理上通達卻在事情上受阻礙，有的人狂妄至極而胡言亂語。一句話就被打退。主持者好像不太高興的樣子。然後幼庵修禪師最後到，禪師接連問了三個問題，過了三個關卡。法會結束后回到檜巖。
偶然想起指空大師關於三山兩水的記載，想要移居到檜巖。恰逢國王下令召他去該寺主持佛法大會，於是得以請求住在那裡。修禪師說：『先師指空大師，曾經規劃重建這裡，卻毀於戰火。我怎敢不繼承他的遺志？』於是和大家商議，擴建殿宇。工程竣工后，丙辰年（1376年）四月，舉行盛大的落成法會。臺許認為，檜巖寺靠近京城，士人和婦女來來往往，日夜絡繹不絕，甚至荒廢了事業，於是禁止他們前往。便在這時，有國王的旨意，讓修禪師移居到營源寺。修禪師被逼迫上路，當時他正生病，被人用轎子擡出山門，到達池邊。修禪師自己引導抬轎的人，從涅槃門出去。大眾都感到疑惑，失聲痛哭。修禪師張開嘴說：『賢力努力，不要因為我的緣故而中途停止。我將要止步于驪興了。』到達漢江，他對護送的官員卓詹說：『我的病很重，請求用水路逆流而上。七天後才到達驪興。』又對卓詹說：『我想稍微停留一下，等病好一點就走。』卓詹勉強同意了。修禪師住在神勒寺。五月十五日，卓詹又催促他趕快上路。修禪師說：『這不難。我將要去世了。』這天辰時，修禪師寂然圓寂。郡里的人望見五色雲彩覆蓋在山頂。火化后清洗骨灰，沒有云卻下雨，範圍有幾百步。得到舍利一百五十五粒，人們祈禱后將舍利分為五百五十八份，四眾弟子從灰燼中得到舍利，自己秘密收藏的，不知道有多少。神光照耀，三天後才停止。釋達如，夢見龍盤繞著修禪師。
【English Translation】 English version Break through the old frameworks of the past and present, sweep away the traces of the mundane and the sacred, sever the life-root of the monks, and shake off the net of doubts of all beings. Control everything in your grasp, and adapt your actions to the circumstances. The Buddhas of the three times (past, present, and future) and the patriarchs of all generations share the same principle. All virtuous ones present, please answer with reality. Thereupon, they came forward to answer in turn, bowing and sweating, all saying they did not understand. Some were clear in principle but hindered by practice, others were wildly extravagant and spoke nonsense. They were dismissed with a single sentence. The host seemed displeased. Then, Zen Master Yohan Su came last, and the Zen Master asked three questions and passed three barriers. After the Dharma assembly, he returned to Hwiyang.
He happened to recall Master Jigong's record of the three mountains and two rivers, and wanted to move to Hwiyang. Coincidentally, the king summoned him to preside over a Dharma assembly at that temple, so he was granted permission to reside there. Zen Master Su said, 'My late teacher, Master Jigong, once planned to rebuild this place, but it was destroyed by war. How dare I not continue his will?' So he consulted with everyone and expanded the temple buildings. After the construction was completed, in April of the Bingchen year (1376), a grand completion ceremony was held. Taeheo thought that Hwiyang Temple was close to the capital, and men and women came and went, day and night, incessantly, even neglecting their work, so he forbade them from going. At this time, there was a royal decree ordering Zen Master Su to move to Yeongwon Temple. Zen Master Su was forced to set out, and he was ill at the time, so he was carried out of the mountain gate in a palanquin, reaching the pond. Zen Master Su himself guided the palanquin bearers, exiting from the Nirvana Gate. The crowd was puzzled and cried out in grief. Zen Master Su opened his lips and said, 'Hyeonryeok, work hard, do not stop halfway because of me. I will stop at Yeoheung.' Arriving at the Han River, he said to the escort official, Tak Jeon, 'My illness is severe, I request to travel upstream by water. It will take seven days to reach Yeoheung.' He also said to Tak, 'I would like to stay a little longer, and leave when I feel better.' Tak reluctantly agreed. Zen Master Su stayed at Silleuk Temple. On May 15th, Tak again urged him to leave quickly. Zen Master Su said, 'That is not difficult. I am about to pass away.' At the hour of Chen on this day, Zen Master Su passed away peacefully. The people of the county saw five-colored clouds covering the top of the mountain. After cremation and washing the bones, it rained without clouds, covering an area of several hundred steps. One hundred and fifty-five sarira (relics) were obtained, and after praying, the sarira were divided into five hundred and fifty-eight portions. Disciples from the four assemblies obtained sarira from the ashes, and the number of those who secretly kept them is unknown. The divine light shone for three days before ceasing. Seok Dareo dreamed of a dragon coiling around Zen Master Su.
臺下。其狀如馬。及以喪舟還檜巖。無雨水漲。皆驪龍之助云。八月十五日。樹浮屠于寺之北崖。頂骨舍利。厝于神勒寺。示其所終也。覆以石鐘。戒其無敢訛也。事開于 朝。
年甫冠。鄰友亡。問諸父老曰。死何之。皆曰所不知也。中心痛悼。走入功德山。投了然師祝髮。師曰。汝為何事出家。對以超三界利群生。且請開示。曰汝之來。此是何物耶。曰此能言能聽者能來爾。但未知修進之術。曰吾亦如汝猶未之知。可往求之有餘師。至正甲申至檜巖。晝夜獨坐。忽得開悟。尋師中國之志決矣。戊子三月至燕都。參指空。畣問契合。十年庚寅正月。空集眾下語。無能對者。師出衆吐數語。三拜而出。空西天百八代祖也。是春南遊江浙。秋八月參平山。山問。曾見何人。曰西天指空。日用千釰。山云。且置指空千釰。將汝一釰來。師以坐具提山。山倒在禪□□□賊煞我。師曰。吾釰也能殺人能活人。乃扶起。山以雪巖所傳及庵衣拂子表信。辛卯春。抵寶陀洛迦山。拜觀音。壬辰至伏龍山。參千巖。適集江湖千餘人選入室。巖問所自。師既答。巖云。父母未生前。從甚處來。師曰。今朝四月初二日。巖許之。是歲北還。再參指空。空授以法衣拂子梵書。於是游涉燕代山川。蕭然一閑道人也。名聞于內。乙未秋。奉
【現代漢語翻譯】 現代漢語譯本： 臺下，它的形狀像馬。等到用喪船返回檜巖時，沒有下雨卻河水上漲，都是驪龍（傳說中的龍）幫助的結果。八月十五日，在寺廟的北崖豎立浮屠（佛塔），將頂骨舍利（佛的頭蓋骨舍利）安放在神勒寺，以此昭示他圓寂的地方。用石鐘覆蓋，告誡人們不要訛傳。這件事開始於高麗王朝。 剛成年，鄰居朋友去世，詢問長輩們說：『人死後會去哪裡？』長輩們都說不知道。內心悲痛，跑到功德山，投奔瞭然師剃度出家。瞭然師問：『你爲了什麼事出家？』回答說：『爲了超出三界，利益眾生，請您開示。』瞭然師說：『你來這裡，這個是什麼東西？』回答說：『這個能說能聽的就是我，但是不知道修行的法門。』瞭然師說：『我也像你一樣還不知道，你可以去向有餘師求教。』至正甲申年（1344年）到達檜巖，日夜獨自靜坐，忽然開悟。於是下定決心去中國尋師。戊子年（1348年）三月到達燕都（元大都，今北京），參拜指空禪師，問答非常契合。十年後的庚寅年（1350年）正月，指空禪師召集眾人說法，沒有人能回答。禪師從人群中走出說了幾句話，三拜后離開。指空禪師是西天（印度）第一百零八代祖師。這年春天南遊江浙一帶，秋天八月參拜平山禪師。平山禪師問：『你曾經見過什麼人？』禪師說：『西天指空禪師，日用千釰（比喻禪機）。』平山禪師說：『且放下指空禪師的千釰，把你的一個釰拿來。』禪師用坐具提向平山禪師，平山禪師倒在禪床上說：『賊殺我！』禪師說：『我的釰也能殺人也能活人。』於是扶起平山禪師。平山禪師用雪巖禪師所傳的及庵衣拂子作為信物。辛卯年（1351年）春天，到達寶陀洛迦山（觀音菩薩道場），拜觀音菩薩。壬辰年（1352年）到達伏龍山，參拜千巖禪師，恰逢聚集江湖一千多人選拔入室弟子。千巖禪師問禪師從哪裡來，禪師回答后，千巖禪師說：『父母未生前，從什麼地方來？』禪師說：『今朝四月初二日。』千巖禪師認可了他。這年禪師北還，再次參拜指空禪師，指空禪師授予他法衣拂子梵書。於是禪師遊歷燕代（燕趙）山川，成為一個悠然自得的閑道人。名聲傳到宮廷。乙未年（1355年）秋天，奉
【English Translation】 English version: Below the platform, its shape was like a horse. When the funeral boat returned to Hwiyang, the river rose without rain, all thanks to the aid of the Lihlong (a legendary dragon). On the fifteenth day of August, a stupa (Buddhist pagoda) was erected on the north cliff of the temple, and the cranial bone relics (Buddha's skull relics) were enshrined in Shinreuk Temple, to show where he would eventually pass away. It was covered with a stone bell, warning people not to spread falsehoods. This event began during the Goryeo Dynasty. When he was just of age, a neighbor and friend passed away. He asked the elders, 'Where do people go after death?' The elders all said they did not know. Deeply saddened, he ran to Gongdeok Mountain and sought ordination from Master Yoryeon. Master Yoryeon asked, 'Why are you becoming a monk?' He replied, 'To transcend the Three Realms and benefit all beings. Please enlighten me.' Master Yoryeon said, 'You have come here, what is this thing?' He replied, 'This thing that can speak and listen is me, but I do not know the methods of cultivation.' Master Yoryeon said, 'I am like you, I still do not know. You can seek guidance from Master Yoeo.' In the year Jia Shen of the Zhizheng era (1344), he arrived at Hwiyang and sat alone day and night, suddenly attaining enlightenment. He then resolved to seek a teacher in China. In the year Wu Zi (1348), in the third month, he arrived at Yandu (Yuan capital, present-day Beijing) and visited Zen Master Zhikong, and their questions and answers were perfectly aligned. Ten years later, in the first month of the year Geng Yin (1350), Zen Master Zhikong gathered the assembly to give a discourse, but no one could answer. The Zen master stepped out from the crowd, spoke a few words, bowed three times, and left. Zen Master Zhikong was the 108th patriarch of the Western Heaven (India). That spring, he traveled south to the Jiangzhe area, and in the eighth month of autumn, he visited Zen Master Pyeongsan. Zen Master Pyeongsan asked, 'Whom have you seen?' The Zen master said, 'Zhikong of the Western Heaven, using a thousand swords (a metaphor for Zen opportunities) daily.' Zen Master Pyeongsan said, 'Put aside Zhikong's thousand swords, bring me your one sword.' The Zen master lifted his sitting mat towards Zen Master Pyeongsan, and Zen Master Pyeongsan fell on the Zen bed, saying, 'You thief, you are killing me!' The Zen master said, 'My sword can kill people and also save people.' Then he helped Zen Master Pyeongsan up. Zen Master Pyeongsan used the robe and whisk transmitted by Zen Master Xueyan as tokens of trust. In the spring of the year Xin Mao (1351), he arrived at Mount Putuo Lokaya (Avalokiteśvara Bodhisattva's sacred mountain) and paid homage to Avalokiteśvara Bodhisattva. In the year Ren Chen (1352), he arrived at Mount Fuling and visited Zen Master Cheonam, just as over a thousand people from the Jianghu area were gathered to select disciples for the inner chamber. Zen Master Cheonam asked where the Zen master came from. After the Zen master answered, Zen Master Cheonam said, 'Before your parents were born, where did you come from?' The Zen master said, 'Today is the fourth day of the fourth month.' Zen Master Cheonam acknowledged him. That year, the Zen master returned north and visited Zen Master Zhikong again, who bestowed upon him the Dharma robe, whisk, and Sanskrit scriptures. Thus, the Zen master traveled through the mountains and rivers of Yan and Dai (Yan and Zhao), becoming a leisurely and carefree Daoist. His fame reached the court. In the autumn of the year Yi Wei (1355), he received
聖旨住大都廣濟寺。丙申十月望。設開堂法會。 帝遣院使也先帖木兒。賜金爛袈裟幣帛。 皇太子。以金爛袈裟象牙拂子來錫。師受袈裟問眾曰。湛然空寂。本無一物。粲兮爛兮。從何而出。眾無對。徐曰。 九重宮金口中。乃披。拈香祝 聖升座。橫按拄杖。下數語便下。戊戌春。辭指空。得授記東還。且行且止。隨機說法。庚子入臺山居焉。辛丑冬。 上遣內詹事方節。迎入京。請說心要。賜滿繡袈裟水精拂子。 公主獻瑪琉拂子。 太后親施佈施。請住神光寺。固辭。 上曰。於法吾亦退矣。不得已即行。十一月。紅賊蹂躪京畿。舉國南徙。僧徒震懼請避賊。師曰。唯命是保。賊何能為。數日請益急。是夕夢一神人。面有黑志。俱衣冠作禮曰。眾散賊必滅寺。愿固師志。明日至土地神。座視其貌。則夢所見也。賊果不至。
平生未嘗習世俗文字。有請題詠。操茟立書。若不經意。理趣深遠。晚好黑戲山水。逼道栦。嗚呼。道既通。多能也宜哉(並李穡撰禪覺塔銘)。
懶翁。母夢見金色隼。飛來啄頭。忽墜卵。五彩爛然。入懷中。因有娠(生選)。
冠宣
山人也。
金富軾。討西京賊妙清。有山人冠宣應幕。荷大斧先出擊賊。殺數十人。官軍乘勝大破之(勝覽)。
【現代漢語翻譯】 現代漢語譯本 聖旨下達大都廣濟寺。丙申年（1356年）十月十五日，設定開堂法會。皇帝派遣院使也先帖木兒，賜予金絲袈裟和幣帛。皇太子也以金絲袈裟和象牙拂塵前來供奉。禪師接受袈裟后問大眾：『湛然空寂，本來就什麼都沒有，這燦爛華麗的袈裟是從哪裡來的？』大眾無言以對。禪師緩緩地說：『從九重宮闕金口中而來。』於是拈香祝聖，升座說法，橫放拄杖，說了幾句話便下座。戊戌年（1358年）春天，辭別指空禪師，得到授記后東還，一路走走停停，隨機說法。庚子年（1360年）進入五臺山居住。辛丑年（1361年）冬天，皇帝派遣內詹事方節，迎接禪師入京，請禪師講說心要。賜予滿繡袈裟和水晶拂塵。公主獻上瑪瑙拂塵。太后親自佈施，請禪師住在神光寺，禪師堅決推辭。皇帝說：『在佛法上，我也應該退讓啊。』不得已才前往。十一月，紅巾軍侵擾京畿，舉國百姓向南遷徙。僧徒們震恐害怕，請求避開賊寇。禪師說：『聽從天命保全自身，賊寇又能怎麼樣呢？』幾天後，僧徒們請求避難更加急切。當晚禪師夢見一位神人，面上有黑痣，都穿著官服作揖說：『眾人離散，賊寇必定會毀壞寺廟，希望禪師堅持住守。』第二天到土地神廟，看到土地神像的相貌，就是夢中所見的神人。賊寇果然沒有來。 禪師平生沒有學習過世俗文字，有人請他題詩作畫，拿起筆立刻書寫，好像不經過思考，但其中的道理和趣味卻深遠。晚年喜歡畫黑色的山水畫，逼近道州（含義未知）的風格。唉，道既然通達，多才多藝也是應該的啊！（以上內容幷包括李穡撰寫的《禪覺塔銘》）。 懶翁（含義未知）的母親夢見金色的隼，飛來啄她的頭，忽然掉下一個卵，五彩繽紛，落入她的懷中，因此而懷孕（生下了懶翁）。 冠宣（含義未知） 是山人。 金富軾（含義未知）討伐西京（含義未知）的叛賊妙清（含義未知），有山人冠宣應募，拿著大斧率先衝出攻擊賊寇，殺死數十人，官軍乘勝追擊，大破賊軍。（出自《勝覽》）
【English Translation】 English version An imperial edict was issued to Guangji Temple in Dadu. On the 15th day of the tenth month of the Bing Shen year (1356), an opening Dharma assembly was held. The Emperor sent the court envoy Yesun Temur to bestow a gold-embroidered kasaya and silk fabrics. The Crown Prince also offered a gold-embroidered kasaya and an ivory whisk. The Master received the kasaya and asked the assembly: 'Perfectly clear and empty, originally there is nothing. From where does this splendid and magnificent kasaya come?' The assembly was silent. The Master slowly said: 'It comes from the golden mouth in the ninefold palace.' Then he lit incense to pray for the Emperor, ascended the seat to preach, placed the staff horizontally, spoke a few words, and then descended. In the spring of the Wu Xu year (1358), he bid farewell to Master Zhikong, received a prophecy, and returned east, traveling and stopping, preaching the Dharma according to circumstances. In the Geng Zi year (1360), he entered Mount Wutai to reside. In the winter of the Xin Chou year (1361), the Emperor sent the inner chamberlain Fang Jie to welcome the Master to the capital, requesting him to explain the essentials of the mind. He bestowed a fully embroidered kasaya and a crystal whisk. The Princess offered a agate whisk. The Empress Dowager personally made offerings, requesting the Master to reside at Shenguang Temple, but the Master firmly declined. The Emperor said: 'In the Dharma, I should also yield.' Having no choice, he then proceeded. In November, the Red Turbans ravaged the capital region, and the people of the entire country migrated south. The monks were terrified and requested to avoid the bandits. The Master said: 'Preserve yourselves according to fate. What can the bandits do?' After a few days, the monks' request to avoid danger became more urgent. That night, the Master dreamed of a divine person with a black mole on his face, wearing official attire, bowing and saying: 'If the assembly disperses, the bandits will surely destroy the temple. I hope the Master will firmly maintain his resolve.' The next day, he went to the shrine of the local earth god and saw that the appearance of the earth god's statue was the same as the divine person in the dream. The bandits indeed did not come. Throughout his life, the Master had never studied secular writing. When someone asked him to compose poems or inscriptions, he would pick up the brush and write immediately, as if without thinking, but the principles and interests within were profound and far-reaching. In his later years, he liked to paint black ink landscapes, approaching the style of Daozhou (meaning unknown). Alas, since the Dao has been attained, being versatile is also appropriate! (The above content includes the 'Zen Awakening Pagoda Inscription' written by Li Se) The mother of Lazy Old Man (meaning unknown) dreamed of a golden falcon flying down to peck her head, suddenly dropping an egg, colorful and radiant, into her bosom, and thus she became pregnant (giving birth to Lazy Old Man). Guan Xuan (meaning unknown) Was a mountain recluse. When Kim Bu-sik (meaning unknown) was suppressing the rebel Myo-cheong (meaning unknown) in Seogyeong (meaning unknown), the mountain recluse Gwan Seon volunteered, wielding a large axe and leading the charge against the rebels, killing dozens of them. The government army took advantage of the victory and crushed the rebels. (From 'Seungnam')
法言
智葵文。出屯慈惠寺。契丹主復遣乙凜擊之。蔡文興思政僧法言。率兵九千。迎擊于林原驛南。斬三千餘級。法言戰死(會綱)。
順應 理貞
兩大士。入中國求法還國。時新羅哀莊王。王后患發背。遣中使告之。師授以王色線。其便還報于王。王依言試之。患差。王感之。創立海印寺。
昔梁朝寶誌公。臨終以踏山記囑門徒曰。吾沒後有高麗二僧。求法而來。以此記付之。後果有順應理貞兩大士。入中國求法。志公門徒見之。以踏山記付之。並說臨終時語。順應聞而問法師葬處。而往尋之。云人有古今。法無前後。七日七夜入定請法。墓門自開。志公出為之說法。以衣缽傳。又賻蟒皮鞋。仍囑曰。汝國牛頭山西。有法佛大興處。汝等還國。可創立別裨補大伽藍海印寺。言訖還入。二師還國。至牛頭山。自東北逾嶺而西。遇獵人問曰。汝等因獵遍閱此山。有可以創寺地否。獵人答曰。此去小下有一水泊處。多有鐵瓦。宜往觀之。二師到水泊處見之。甚葉其意。藉草而坐入定。頂門放光。紫氣沖天。時新羅第三十九王哀莊大王。王后患發背。良醫無效。王患之。遣使臣分往諸方。冀得碩德異僧。倘蒙扶救也。中使于路上望見紫氣。疑其有異人。到山下披榛入洞。至數十里許。溪深峽
【現代漢語翻譯】 現代漢語譯本
法言
智葵文出兵駐紮在慈惠寺。契丹主再次派遣乙凜攻打他。蔡文興、思政、僧法言率領九千士兵，在林原驛南迎擊敵人，斬首三千餘人。法言戰死。（《會綱》記載）
順應、理貞
兩位大士進入中國求法后回國。當時新羅哀莊王（公元809-816年在位）的王后患了癰疽，派遣使者告知兩位大士。兩位大士授予使者王色的絲線，使者返回稟告國王。國王按照他們所說的嘗試，病就好了。國王非常感激他們，於是創立了海印寺（Haein Temple）。
過去梁朝（公元502-557年）的寶誌公（Baoczhigong）臨終時，以《踏山記》囑咐門徒說：『我去世后，會有高麗（Goryeo）的兩位僧人前來求法，用這個《踏山記》交給他們。』後來果然有順應（Sunneung）和理貞（Ijeong）兩位大士進入中國求法。寶誌公的門徒見到他們，就把《踏山記》交給他們，並說了寶誌公臨終時說的話。順應聽后詢問法師的埋葬之處，然後前去尋找。他說：『人有古今，法無先後。』七天七夜入定請法，墓門自己打開。寶誌公出來為他們說法，把衣缽傳給他們，又贈送蟒皮鞋，並囑咐說：『你們國家牛頭山（Mount Udu）西邊，有佛法大興的地方，你們回國后，可以創立別裨補大伽藍海印寺。』說完就回墓里去了。兩位法師回國后，到達牛頭山，從東北翻過山嶺向西走，遇到獵人，問道：『你們因為打獵而走遍這座山，有沒有可以建寺廟的地方？』獵人回答說：『從這裡下去不遠有一個水泊，有很多鐵瓦，可以去看看。』兩位法師到達水泊處，看了看，非常滿意。他們就地坐在草地上入定，頭頂放出光芒，紫氣沖天。當時新羅第三十九代國王哀莊大王，王后患了癰疽，良醫都無效，國王非常憂慮，派遣使臣分往各地，希望得到有德行的奇異僧人，或許能夠得到幫助。使臣在路上望見紫氣，懷疑那裡有異人，到山下撥開樹叢進入山洞，走了幾十里，溪水深峽
【English Translation】 English version
Discourse on the Dharma
Zhi Kuiwen stationed his troops at Ci Hui Temple. The Khitan ruler again sent Yi Lin to attack him. Cai Wenxing, Sizheng, and the monk Fayan led nine thousand soldiers to meet the enemy south of Linyuan Post, beheading more than three thousand. Fayan died in battle. (Recorded in the 'Hui Gang').
Sunneung and Ijeong
Two great masters entered China to seek the Dharma and then returned to their country. At that time, the queen of King Aejaong of Silla (reigned 809-816 AD) suffered from carbuncles, and he sent an envoy to inform the two masters. The two masters gave the envoy a king-colored thread, and the envoy returned to report to the king. The king tried it as they said, and the illness was cured. The king was very grateful to them and founded Haein Temple.
In the past, when Baozhi Gong of the Liang Dynasty (502-557 AD) was dying, he instructed his disciples with the 'Mountain Treading Record,' saying, 'After my death, two monks from Goryeo will come to seek the Dharma. Give them this record.' Later, the two great masters Sunneung and Ijeong indeed entered China to seek the Dharma. Baozhi Gong's disciples saw them and gave them the 'Mountain Treading Record,' and told them what Baozhi Gong had said at the time of his death. Sunneung heard this and asked about the burial place of the Dharma master, and then went to find it. He said, 'People have ancient and modern times, but the Dharma has no before or after.' He entered samadhi for seven days and seven nights to request the Dharma, and the tomb door opened by itself. Baozhi Gong came out to preach the Dharma to them, and passed on his robe and bowl, and also gave them python-skin shoes, and instructed them, 'In your country, west of Mount Udu, there is a place where the Buddha's Dharma will greatly flourish. After you return to your country, you can establish a separate, supplementary great sangharama, Haein Temple.' After speaking, he returned to the tomb. After the two Dharma masters returned to their country, they arrived at Mount Udu, crossed the ridge from the northeast to the west, and met a hunter, and asked, 'You have traveled all over this mountain because of hunting. Is there a place where a temple can be built?' The hunter replied, 'Not far from here, there is a water pool with many iron tiles. You can go and see.' The two Dharma masters arrived at the water pool and looked at it, and were very satisfied. They sat down on the grass and entered samadhi, and light shone from the top of their heads, and purple energy soared into the sky. At that time, King Aejaong, the thirty-ninth king of Silla, whose queen suffered from carbuncles, and good doctors were ineffective, the king was very worried, and sent envoys to various places, hoping to obtain virtuous and extraordinary monks, perhaps to get help. The envoy saw purple energy on the road, suspected that there were extraordinary people there, and went down the mountain to break through the bushes and enter the cave, and walked for dozens of miles, the stream was deep and the canyon
束行不能前。徘徊久之。忽見一狐緣巖而去。中使心異之。隨之而後。及見二師入定。光從頂門出。敬信禮拜。因請邀還王宮。二師不許。中使乃以王后發背之患告之。師授以五色線曰。宮前有何物。答曰。有梨樹。師曰。持此線一頭繫於梨樹。一頭接于瘡口。即無患。其使還報于王。王依言試之。梨枯患差。王感之敬之。使國人創立茲寺焉。時哀莊王三年壬午(並海印寺古藉)。
順應贊曰。東護大師。南行童子。身一片云。志千里水。浮囊永思。舍筏歸止。彼岸此岸。喻指非指。天業受禪。猶如覺賢。牛頭垂祫。像𠕀撣玄。巖扄選勝。海岸提圖。地崇洲渚。天授林泉。化城口談。學藪心傳。影侔秋月。感隔春煙。綻火中蓮。
利貞贊曰。孤雲獨鶴。儷影巖壑。草創蓮剎。混沌逢鑿愿霈無礙。人天有托。二杰如生。九原可作。法正別座(並崔致遠)。
希朗 僧統
新羅末海印寺住持。
新羅末僧統希朗。任持此寺。得華巖神眾三昧。時我太祖。與百濟王子目光戰。月光保美崇山。食足兵強。且敵如神。太祖力不能制。入于海印寺。師事朗公。師遣勇敵大軍助之。月光見金甲滿空。知其神兵。懼而乃降 太祖由是敬重奉事。納田加五百結。重新其舊(海印寺古籍)。
普照大
【現代漢語翻譯】 現代漢語譯本 無法繼續前行。徘徊許久，忽然看見一隻狐貍沿著巖石離去。中使（王的使者）心中感到奇異，便跟隨它而去。等到看見兩位禪師入定，光芒從他們的頭頂發出，便恭敬地信服禮拜。於是請求邀請他們回王宮，兩位禪師沒有答應。中使便將王后背部生瘡的病患告訴他們。禪師授予他五色線說：『王宮前有什麼東西？』回答說：『有梨樹。』禪師說：『拿著這線的一頭繫在梨樹上，一頭連線到瘡口，就沒有憂患了。』那使者回去稟告國王，國王按照禪師的話嘗試，梨樹枯萎了，王后的病也好了。國王感動而敬重他們，讓國人建立了這座寺廟。』當時是哀莊王三年壬午年（公元802年）（並見於海印寺古籍）。
順應讚頌說：『東護大師，南行童子。身如一片云，志在千里水。浮囊永遠思念，捨棄木筏迴歸停止。彼岸此岸，比喻指示而非實指。天業受禪，猶如覺賢。牛頭垂下衣襟，像𠕀撣去玄機。巖石門閂選擇勝地，海岸邊提起地圖。大地崇尚洲渚，上天授予林泉。化城口中談論，學問淵藪心中傳授。身影比擬秋月，感應隔絕春煙。綻放火焰中的蓮花。』
利貞讚頌說：『孤雲獨鶴，相伴巖石山谷。草創蓮花寶剎，混沌中開鑿。願望廣佈無礙，人天有所依託。二位傑出的人物如同活著，九泉之下也可以欣慰。法正別座（並見於崔致遠的作品）。』
希朗，僧統
新羅末期海印寺住持。
新羅末期的僧統希朗，主持這座寺廟，得到了華嚴神眾三昧。當時我國太祖（王建）與百濟王子目光作戰，月光保衛美崇山，糧草充足兵力強盛，而且敵人如神一般。太祖無法制服，進入海印寺，師從朗公。朗公派遣勇猛的敵軍大軍幫助他。月光看見金甲遍滿天空，知道是神兵，感到恐懼於是投降。太祖因此敬重奉事希朗，獻納田地增加五百結，重新修繕了舊寺（海印寺古籍）。
普照大
【English Translation】 English version Unable to proceed. Lingering for a long time, suddenly saw a fox going away along the rocks. The envoy (the king's messenger) felt strange in his heart and followed it. When he saw the two Dhyana masters in Samadhi, light emanating from the crown of their heads, he respectfully believed and prostrated. Thereupon, he requested to invite them back to the royal palace, but the two Dhyana masters did not permit it. The envoy then told them about the Queen's back ailment. The master gave him a five-colored thread, saying, 'What is in front of the palace?' He replied, 'There is a pear tree.' The master said, 'Take one end of this thread and tie it to the pear tree, and connect the other end to the sore, and there will be no worry.' The envoy returned and reported to the king, and the king tried it according to the master's words. The pear tree withered, and the Queen's illness was cured. The king was moved and respected them, and had the people of the country establish this temple.' This was in the third year of King Aejang (802 AD) (as seen in the ancient records of Haeinsa Temple).
Shunying praised, saying: 'East Protector Master, South-going Youth. Body like a cloud, will in a thousand miles of water. Floating bag forever remembers, abandoning the raft to return to rest. The other shore, this shore, metaphorically pointing, not literally. Heavenly work receiving Zen, like Juexian. Niu Tau (Ox-Head) lowers his robe, elephant 𠕀 wipes away the mystery. Rock bolt selects the scenic spot, coastline raises the map. The earth reveres the islands, heaven bestows the forests and springs. Transformation city's oral teachings, learning's heart transmission. Shadow emulates the autumn moon, feeling separated by spring mist. Lotus blooming in the fire.'
Lizhen praised, saying: 'Lone cloud, solitary crane, paired shadows in rocks and valleys. Rudimentary lotus monastery, chiseling in chaos. May the vows spread unhindered, may humans and gods have reliance. The two outstanding figures are as if alive, even in the nine springs (underworld) they can be content. Dharma's correct separate seat (as seen in the works of Choi Chiwon).'
Hee-Rang, Sangtong (僧統)
The abbot of Haeinsa Temple in the late Silla period.
Hee-Rang, the Sangtong of the late Silla period, maintained this temple and attained the Samadhi of the Hwaeom (Avatamsaka) divine assembly. At that time, our Taejo (King Taejo of Goryeo, Wang Geon) was fighting against Prince Gwangmu of Baekje. Gwangmu defended Misungsan Mountain, with sufficient provisions and strong troops, and the enemy was like a god. Taejo was unable to subdue him, so he entered Haeinsa Temple and served under Lang Gong. Lang Gong dispatched brave enemy troops to assist him. Gwangmu saw golden armor filling the sky, knew it was divine soldiers, and was afraid and surrendered. Taejo therefore respected and served Hee-Rang, donating land and adding five hundred kyol (結), and renovated the old temple (Haeinsa Temple ancient records).
Bo Jo Dae
師
松廣寺鐘樓前有水閣。前有一樹。昔普照大師臨化時曰。此樹我去後必枯。若更生枝葉。則知我再生。今年千而不生枝葉。人以刀括皮。則內津津有生氣。若真枯則必朽倒。而至今挺直如常(擇里志)。
祖師
金山則本龍湫。深不測。在母岳山南。新羅時。祖師以鹽累萬填實之。龍徙。仍筑基建大殿。殿四角階。細澗環圍。至今樓閣㟴煥洞省深䆳。亦湖南大名藍(擇里)。
李居仁
夾川人。里胥也。
李居仁。夾川人也。身雖薄寒。性度溫良。恒以里胥為己任者。鄉人目為仁胥焉。有唐大中戊戌年秋。催王祖于聚落。暮歸還家。乃于路上得一狗兒。蓋三目也。率豢家中。其為狗也。迥出庸格。形如獅子。性若賢人。日惟一食。事主甚勤。出從五里。拜送入迎。五里隨侍以歸。由是愛而念之。撫而恤之。及至三年甲子秋。狗子無疾而坐視日而死。居仁庀棺以理。具奠以祭。如喪家豚也。越丙寅冬十月。居仁亦死。初到門觀有一王。面開三眼。頭冠五峰。手擎寶笏。身著緋衣。唇如激丹。齒如齊貝。高踞牙床。左右從官皆烏冠朱服者。牛頭惡卒。馬面羅剎。森衛嚴列。如世國王行公之狀也。得見居仁。王即下堂而執手曰。嗟嗟主人。何至於此也。吾頃適被冥論。衣毛帶尻居
【現代漢語翻譯】 現代漢語譯本 師 松廣寺鐘樓前有水閣。閣前有一棵樹。從前普照大師（BoJo DaShi，高僧名號）圓寂時說：『我去世后這棵樹必定枯萎。如果再生枝葉，就說明我轉世了。』今年已經一千年了，樹卻沒有長出枝葉。人們用刀刮開樹皮，裡面還有津津的生氣。如果真的枯死了，必定會腐朽倒塌。而至今仍然挺拔如常（《擇里志》）。
祖師 金山則本龍湫（JinShan Ze Ben Long Qiu，地名），深不可測，在母岳山（MuYue Shan，山名）南面。新羅（XinLuo，古代國家名，約公元前57年-公元935年）時期，祖師用鹽堆積萬層填實它，龍就遷走了。於是筑基建造大殿。殿的四個角都有臺階，細小的溪澗環繞。至今樓閣仍然煥然一新，洞穴幽深。也是湖南（HuNan，地名）的大名藍（Da Ming Lan，著名寺廟）（《擇里》）。
李居仁 夾川（Jia Chuan，地名）人，是鄉里的胥吏。
李居仁，是夾川人。雖然出身貧寒，但性格溫和善良，一直以做好里胥為己任。鄉里人都稱他為仁胥。唐朝大中戊戌年（838年）秋天，他向聚落里的王祖（Wang Zu，人名）催收賦稅，傍晚回家，在路上撿到一隻小狗，長著三隻眼睛。於是把它帶回家中餵養。這隻狗與衆不同，外形像獅子，性情像賢人，每天只吃一頓飯，侍奉主人非常勤勞。主人外出，它就跟隨五里路，拜送迎接，再跟隨五里路回家。因此李居仁非常喜愛它，撫養它，憐惜它。到了三年後的甲子年（844年）秋天，這隻狗無病而終，坐著面朝著太陽死去。李居仁準備棺材安葬它，置辦祭品祭奠它，就像喪失了家裡的豬一樣。到了丙寅年（846年）冬天十月，李居仁也去世了。他剛到陰間，就看到一位閻王，臉上長著三隻眼睛，頭上戴著五峰帽，手裡拿著寶笏，身穿紅色官服，嘴唇像塗了丹砂，牙齒像排列整齊的貝殼，高坐在牙床上。左右的從官都戴著烏紗帽，穿著紅色官服。牛頭惡卒，馬面羅剎，森嚴地排列著，就像世間的國王處理公務一樣。閻王見到李居仁，立刻走下臺階握住他的手說：『唉，主人，你怎麼會到這裡來呢？我之前被冥界評論，說我衣毛帶尻』
【English Translation】 English version Master In front of the bell tower of Songgwang Temple, there is a waterside pavilion. In front of it stands a tree. Once, when Preceptor BoJo (BoJo DaShi, a high monk's title) was about to pass away, he said, 'This tree will surely wither after my departure. If it sprouts branches and leaves again, then know that I have been reborn.' This year marks a thousand years, yet the tree has not sprouted any branches or leaves. People scrape its bark with a knife, and there is still a moist vitality within. If it were truly withered, it would surely be decayed and fallen. But until now, it stands upright as ever (Selected Records of Villages).
Patriarch Geumsan's (JinShan Ze Ben Long Qiu, place name) Dragon Pool is unfathomably deep, located south of Mount Moak (MuYue Shan, mountain name). During the Silla (XinLuo, ancient kingdom, c. 57 BC – 935 AD) period, the Patriarch filled it with ten thousand layers of accumulated salt, and the dragon migrated. Thereupon, he built a foundation and erected a grand hall. The hall has steps at each of its four corners, and small streams encircle it. To this day, the pavilions remain resplendent, and the caves are deep and secluded. It is also a great and famous temple (Da Ming Lan, famous temple) in Honam (HuNan, place name) (Records of Villages).
Li Geoin A resident of Gyeopcheon (Jia Chuan, place name), he was a village clerk.
Li Geoin was a resident of Gyeopcheon. Although of humble background, he was gentle and kind in nature, always taking the duties of a village clerk as his own responsibility. The villagers called him 'Benevolent Clerk.' In the autumn of the year Musul (838 AD) during the Daizhong era of the Tang Dynasty, he went to collect taxes from Wangjo (Wang Zu, person's name) in the settlement. Returning home in the evening, he found a puppy on the road, which had three eyes. He raised it in his home. This dog was extraordinary, resembling a lion in appearance and a sage in temperament. It ate only one meal a day and served its master diligently. When the master went out, it would accompany him for five li (unit of distance), seeing him off and welcoming him back, then following him home for five li. Therefore, Li Geoin loved it, nurtured it, and cared for it. In the autumn of the year Gapja (844 AD), three years later, the dog died without illness, sitting and facing the sun. Li Geoin prepared a coffin to bury it and offered sacrifices, as if he had lost a family pig. In the tenth month of the winter of the year Byeongin (846 AD), Li Geoin also died. When he first arrived at the gate of the underworld, he saw a Yama King with three eyes on his face, a five-peaked crown on his head, a precious scepter in his hand, and a scarlet robe on his body. His lips were like cinnabar, and his teeth were like evenly arranged shells. He sat high on a tusk bed. The officials on his left and right all wore black hats and scarlet robes. Ox-headed demons and horse-faced Rakshasas stood in solemn array, like a worldly king conducting public affairs. Upon seeing Li Geoin, the king immediately descended from the platform and took his hand, saying, 'Alas, master, how have you come to this place? I was recently judged in the underworld, and it was said that I am 'clothed in fur and wearing a tail.'
謫三霜。賴主人之遇善。善來複職。感不自抑矣。今忽相省。敢忘其德耶。扶引上階。居仁始悟其由。乃拭淚曰。賤子素是不學無知者。將何以控辭奉招于冥府乎。伏願大王示教利喜。王曰。善哉仁者。諦聽吾說。以供冥聖。居仁俯首聽命。而後隨使入冥府。則閻王問曰。汝在人間。作何因緣。答曰。居仁自少為官使。無暇𢭗善矣。將欲作大事因緣。承命天歸。永慨於懷也。王曰。使來[月*衣]前。居仁趍進座下。王曰。汝欲何事而未遂。以直言之。居仁曰。賤子伏聞法寶之至貴。將欲刊板宣佈。而未能焉。徒有志愿。終無事實。以此悶懼。大王即庭揖曰。愿須登殿小歇一時。居仁固辭。大王即命判宦。名除鬼箓。與僚佐步至門外。慰而拜送焉。居仁退至三目王所。王預令設席以待。使之登坐。雍容敘話。載叮載囑。曰主人萬萬莫以事大為慮。還家貿紙。就於文房寫成勸疏。題曰八萬大藏經板勸功德說云云。納官踏印置之君家。佇待我歸。則我將以巡撫於人門也。於是居仁唯唯而退。欠伸而覺。乃一夢也。依述勸文列印侍之。及丁卯之春。三月既望。新羅國公主姊妹。同時行疫。臥病在床。曰父王急詔大藏經化主來。若不爾者。女等從此永訣。王即宣旨國中。夾州太守已知其事。召居仁傳乘上京都。直赴門丁。謁者
入通。公主曰。善來化士。迎無餘患否。我是三目鬼王也。與君有約。故來此也。又語國王曰。此人頃入冥府。冥府勸送陽界。刻經流傳者。愿國王作大檀越。助成大事。為何如。若爾。則非徒公主無患。國祚永固。王亦享壽矣。王拜命曰。可。而後又與居仁。有惜別之態。現身而去焉。公主等還得本心。即起而拜白于父王母后曰。宜界倘做善事。況陽界仁國乎。父母其毋忽哉。王曰諾。於是待化主甚善。盡傾私儲以施之。申命內外。集諸良工巨濟島。繡經于梓。莊金而塗漆。運鎮于伽倻山之海印寺。設十二度贊之會焉。此皆冥府之使然。實非鬼王之私意者也。居仁之夫婦。考壽康寧。俱登樂邦云。噫陽法之為寶也。無處不寶也明矣。何則。冥王寶之而善治陰界。人主寶之而舉得民情。天王寶之而長年快樂。覺皇寶之而垂仁萬品。云云說明。載於大藏后䟦(欽差茅國器)。
普德
嘗居盤龍山。一日謂弟子曰。句麗惟存道教。不崇佛法。安身避亂。有何處所。答曰。全州高達山是也。干封二年丁卯三月 日。弟子開戶視之。則堂已移于高達山。號曰飛來堂。去盤龍一千餘里。崔致遠作傳(勝覽)。
休靜 西山大禪師
字玄應。又號清虛堂。俗姓崔氏。完山人。名汝信。父箕子殿參奉世昌。
【現代漢語翻譯】 現代漢語譯本 入通。公主說：『歡迎您，化士（指傳播佛法之人）。迎接您沒有遇到什麼災禍吧？我是三目鬼王（地獄中的鬼王）啊，與您有約定，所以來到這裡。』又對國王說：『這個人不久前進入冥府（地府），冥府勸他回到陽間，雕刻佛經流傳於世。希望國王能做大檀越（慷慨的施主），幫助他完成這件大事。如果這樣做，不僅公主沒有災禍，而且國家也能長治久安，國王也能長壽。』國王答應說：『可以。』之後又與居仁（人名）依依惜別，現身離去。公主等人恢復了本性，立刻起身向父王母后稟告說：『尚且應該在陰間行善事，更何況在陽間仁義之國呢？父母親可不要忽略這件事啊。』國王說：『好。』於是對待化主（指傳播佛法之人）非常好，拿出全部私藏的財物來佈施給他，命令內外，召集各地的優秀工匠，在巨濟島（地名）用刺繡的方式製作佛經，用金箔裝飾並塗上漆，運送到伽倻山（地名）的海印寺（寺廟名）供奉。設定十二度贊之會（佛教儀式）。這些都是冥府的安排，實際上並不是鬼王（地獄中的鬼王）的私意。居仁（人名）的夫婦，都長壽健康，一同往生到極樂世界。』唉，陽間的佛法真是寶貴啊，沒有地方不把它當作寶貝，這真是太明顯了。為什麼這麼說呢？因為冥王（地府的統治者）珍視它，所以能治理好陰間；人主（人間的君主）珍視它，所以能瞭解百姓的願望；天王（天界的統治者）珍視它，所以能長年快樂；覺皇（佛）珍視它，所以能將仁慈施予萬物。』等等說明，記載於大藏后跋（欽差茅國器）。
普德
曾經居住在盤龍山（地名）。一天對弟子們說：『高句麗（古代國家名）只剩下道教，不崇尚佛法。爲了安身避亂，有什麼地方可以去呢？』弟子回答說：『全州（地名）的高達山（地名）就是。』干封二年（667年）丁卯三月某日，弟子打開門一看，發現佛堂已經移到了高達山（地名），稱為飛來堂。距離盤龍山（地名）有一千多里。崔致遠（人名）為這件事寫了傳記（勝覽）。
休靜 西山大禪師
字玄應，又號清虛堂。俗姓崔氏，完山（地名）人。名叫汝信。父親是箕子殿參奉世昌。
【English Translation】 English version Ru Tong. The princess said, 'Welcome, Dharma propagator. Did you encounter any misfortune in welcoming you? I am the Three-Eyed Ghost King (a ghost king in hell), and I have an agreement with you, so I came here.' She then said to the king, 'This person recently entered the underworld (hell), and the underworld advised him to return to the mortal realm to carve scriptures and spread them to the world. I hope the king can be a great benefactor (generous donor) and help him accomplish this great task. If you do so, not only will the princess be free from misfortune, but the country will also be secure forever, and the king will also enjoy longevity.' The king agreed, saying, 'Okay.' Afterwards, he bid farewell to Ju Ren (personal name) with reluctance and disappeared. The princess and others regained their original minds and immediately rose and reported to their father and mother, the king and queen, saying, 'We should do good deeds even in the underworld, let alone in the benevolent country of the mortal realm? Parents, please do not neglect this matter.' The king said, 'Okay.' So he treated the Dharma propagator (referring to the person spreading the Dharma) very well, took out all his private wealth to give to him, and ordered inside and outside the palace to gather excellent craftsmen from all over the country to embroider the scriptures on Jeju Island (place name), decorate them with gold leaf and paint them, and transport them to Haein Temple (temple name) on Gaya Mountain (place name) for worship. A twelve-degree praise assembly (Buddhist ritual) was established. These were all arrangements of the underworld, and not actually the private intentions of the Ghost King (ghost king in hell). Ju Ren's (personal name) couple both lived long and healthy lives and were reborn together in the Land of Ultimate Bliss.' Alas, the Dharma of the mortal realm is truly precious, and there is no place that does not regard it as a treasure. Why is this so? Because the Yama King (ruler of hell) cherishes it, so he can govern the underworld well; the human ruler (mortal monarch) cherishes it, so he can understand the wishes of the people; the Heavenly King (ruler of heaven) cherishes it, so he can enjoy long-term happiness; the Awakened Emperor (Buddha) cherishes it, so he can bestow benevolence upon all things.' These explanations are recorded in the postscript of the Great Treasury (Imperial Envoy Mao Guoqi).
Pude
Once lived on Panlong Mountain (place name). One day, he said to his disciples, 'Goguryeo (ancient country name) only has Taoism left and does not respect Buddhism. Where can we go to find peace and avoid chaos?' The disciple replied, 'Mount Goda (place name) in Jeonju (place name) is the place.' In the third month of Dingmao in the second year of Ganfeng (667 AD), the disciple opened the door and saw that the hall had been moved to Mount Goda (place name), called the Flying Hall. It is more than a thousand miles away from Panlong Mountain (place name). Choi Chiwon (personal name) wrote a biography about this (Seungnam).
Hyujeong, the Great Zen Master Seosan
His courtesy name was Hyeoneung, and he was also known as Cheongheo Hall. His secular surname was Choi, and he was from Wansan (place name). His name was Yeo-sin. His father was Sechang, a Champon in the Gija Hall.
母金氏。有異夢。生師于庚辰年。廿一投崇仁長老落髮。從一禪和尚受戒。卅一中禪科。選至禪教兩宗判事。己丑之獄。被誣逮獄 宣廟即命釋之。曰賜御畫御詩。仍許還山。壬辰之亂。師杖釰赴行在 宣朝命授八道都總攝。師率門徒。分僧與天兵助援。進戰斬馘甚伙。乃扈 駕還都。請還舊棲 宣廟許之。賜號曰國一都。大禪師。禪教都總攝。扶宗拊教普濟登階尊者。甲辰于妙香圓寂庵坐化。年八十五。禪臘六十五。所著禪家龜鑑。禪教釋雲水壇。三家一指各一卷。清虛堂集八卷。刊行。筆跡疏勁有致云。享于妙香酬忠祠。密陽表忠祠。
𪯩仡進曰。世出世法。外內不相反。自昔空門耆宿。鮮有置力王事者。吾師以窮衲子。一言而受知 聖祖。蒙 宸翰之窮。及倭難之作。卒能奮羲。聚眾協助 天討克[赟-武+ㄆ]。恢復之烈。名聞華夷。夫吾師之心。何嘗有所作也。隨緣應跡。功用卓然。心置乎空有。而事光乎忠義。敢藉是以固請。
母金氏。娠師有異夢。生三歲。忽有老叟來曰。委訪少沙門耳。遂提兒咒數聲。摩其頂曰。宜名以云鶴。言訖出門。不知所之。兒時嬉戲。必以佛事。稍長風神穎秀。出語驚人。為州牧所愛。稱以奇童。十歲表怗恃伶仃無所依。州牧攜至京。就學于泮齊。屢試輒屈
。鬱鬱不得意。遂南遊入頭流。窮巖洞之勝。遍閱內典。忽有出世之志。辭訣同伴。有詩云。汲水歸來忽回首。青山無數白雲中。遂投崇仁長老落髮。從一禪和尚受戒。時嘉靖庚子。師年二十一歲矣。尋參靈觀大師。得印可。后因遊行村落。聞午雞忽然有省。嘆曰。寧作一生癡呆漢。不欲做鉛槧阿師。拈筆題落葉曰。發白心未白。古人曾漏泄。今聽一聲雞。犬夫能事畢。自是雲遊關東諸名山。偶入京師。赴禪科中選。升至禪教兩宗判事。無何拂衣入楓岳。作三夢吟。一禪師臨滅有讖云。單衣有債。木人爭青。不是無脛。來自南溟。會師自某至。為禱舍利。靈應赫然。師雖藏蹤晦彩。而道譽益隆虛驕我慢之徒。望風心醉。爭就北面。
己丑逆獄起。為妖僧所誣。被逮。對獄明暢 宣廟素聞其名。即命釋之。引見 賜御製一色。及御𦘕墨竹障子。師立進詩謝恩 上益稱賞。厚赍還山。
壬辰之亂 宣廟西幸。師出山詣 行在上謁 上曰。國有大難。山人其能自安乎。師揮涕對愿效死。 上嘉之。命授入道禪教都總攝。師分命諸上足。紏眾義徒。於是惟政起關東。處英起湖南。與權公栗合兵。鏖戰于幸州。師自率門徒一千五百人。隨天兵進克平壤。 天朝經略宋應昌。提督李如松。及三協總兵以下諸將佐。聞師
【現代漢語翻譯】 現代漢語譯本： （他）鬱鬱寡歡，不得志，於是南遊，進入頭流山，窮盡巖洞的勝景，遍閱佛家經典，忽然有了出世的志向，辭別同伴。有詩說：『汲水歸來忽回首，青山無數白雲中。』於是投奔崇仁長老剃度出家，跟隨一禪和尚受戒，時為嘉靖庚子年（1540年），法師二十一歲。不久參拜靈觀大師，得到印可。後來因為**村落，聽到午雞啼叫忽然有所領悟，嘆息道：『寧願做一生癡呆漢，不願做咬文嚼字的阿師。』拿起筆在落葉上題詩說：『發白心未白，古人曾漏泄。今聽一聲雞，犬夫能事畢。』從此雲遊關東各名山。偶然進入京師，參加禪科考試中選，升至禪教兩宗判事。不久便拂袖離去，進入楓岳山，做了三個夢，吟詩述懷。一位禪師臨終前有預言說：『單衣有債，木人爭青。不是無脛，來自南溟。』會師從某地來到，為（他）祈禱舍利，靈驗非常。法師雖然藏匿軌跡，不事張揚，但道譽日隆，那些虛偽驕慢之徒，望風心醉，爭相拜服。
己丑年（1589年）逆獄發生，被妖僧誣陷，被逮捕。在獄中對答明暢，宣廟（朝鮮宣祖）一向聽聞他的名聲，立即下令釋放他，並引見，賜予御製一色，以及御畫墨竹障子。法師立刻進詩謝恩，皇上更加稱讚賞識，豐厚賞賜后讓他回山。
壬辰倭亂（萬曆朝鮮戰爭，1592年）時，宣廟（朝鮮宣祖）向西逃難，法師出山謁見，在皇上行在之處拜見。皇上說：『國家有大難，山人難道能自安嗎？』法師揮淚回答說願意效死。皇上嘉獎他，命他擔任入道禪教都總攝。法師分命各位上足，糾集眾多義士。於是惟政在關東起兵，處英在湖南起兵，與權栗合兵，在幸州鏖戰。法師親自率領門徒一千五百人，跟隨天兵進軍，攻克平壤。天朝經略宋應昌、提督李如松，以及三協總兵以下的各位將佐，聽聞法師
【English Translation】 English version: Depressed and frustrated, he traveled south to Mt. Duryu, exploring the scenic caves and thoroughly studying the Buddhist scriptures. Suddenly, he developed a desire to renounce the world, bidding farewell to his companions with a poem: 'Returning from drawing water, I suddenly look back, countless green mountains amidst white clouds.' He then sought ordination under Elder Chongin and received precepts from Zen Master Ilseon, in the year Gyeongja of the Jiajing reign (1540), at the age of twenty-one. Soon after, he consulted Master Yeonggwan and received his approval. Later, in **village, upon hearing a midday rooster crow, he suddenly had an awakening, exclaiming, 'I'd rather be a lifelong idiot than a pedantic teacher!' Picking up a brush, he wrote on a fallen leaf: 'Hair white, heart not yet white, the ancients once leaked it. Now hearing a rooster's crow, the dog's work is done.' From then on, he wandered the famous mountains of Gwandong. He happened to enter the capital and passed the Zen examination, rising to the position of adjudicator for both the Zen and Doctrinal schools. Before long, he shook off his robes and entered Mt. Pongak, composing poems to express his three dreams. A Zen master, nearing death, prophesied: 'A single robe has a debt, wooden men vie for blue. Not without legs, from the Southern Sea.' Master Hwijeong came from somewhere to pray for the relics, and the spiritual response was remarkable. Although the master concealed his traces and hid his brilliance, his reputation for virtue grew, and those who were arrogant and conceited were captivated and eagerly submitted.
In the year Gi-chuk (1589), a treasonous plot arose, and he was falsely accused by a wicked monk and arrested. His responses in court were clear and articulate. King Seonjo (宣廟) of Joseon, who had long heard of his fame, immediately ordered his release, granted him an audience, and bestowed upon him a monochrome painting and a screen with ink bamboo painted by the king himself. The master immediately presented a poem to thank the king, who praised him even more and generously sent him back to the mountain.
During the Imjin War (Japanese invasions of Korea, 1592), when King Seonjo (宣廟) fled westward, the master left the mountain to pay his respects, meeting the king at his temporary residence. The king said, 'The nation is in great difficulty; can a mountain man remain at peace?' The master, shedding tears, replied that he was willing to die for the cause. The king praised him and appointed him Supreme Commander of the Zen and Doctrinal Schools. The master ordered his senior disciples to gather righteous volunteers. Thus, Yujeong raised an army in Gwandong, Cheoeong raised an army in Honam, and they joined forces with General Gwon Yul, fighting fiercely at Haengju. The master himself led 1,500 disciples, following the Ming army to conquer Pyongyang. The Ming Dynasty's Commissioner Song Yingchang, Commander Li Rusong, and all the generals below the three-way commanders heard of the master
名爭送帖致敬。或贈詩稱美。辭禮甚䖍。京城既復。 上將旋軫。師率徒數百。扈 駕還都。請于 上曰。臣老且死。愿以兵事屬弟子惟政等。乞骸骨歸。 上嘉其志許之。因 賜號。
將示寂于圓寂庵。是日肩輿沖雪。遍訪諸山近庵。拜佛說法。還方丈颒盥。興威儀焚香佛前。或筆自題畫像曰。八十年前渠是我。八十年後我是渠。又寄書訣惟政處英二門人訖。趺坐就化。世壽八十五。禪臘六十五異香滿室。累日乃歇。阇維得靈骨一片。舍利三粒。就普賢安心寺。建窣堵波。惟政自休等。又捧頂骨一片。來楓岳。得舍利數顆。窆于榆岵寺之北岡。師少從靈觀得法。而宗風之振。近代無弟子千餘人。知名者七十餘。其能領袖後學。為一方宗主者。不下四五人。可謂盛矣。晚節通脫自在。皮相之流。或疑其越戒。識者不以為病焉偈爽朗多警語。筆跡疏勁有致云。狀之所述。如是亦備矣。噫。師之幻身。既而化為灰塵矣。其未幻者。未嘗隨而變滅。一片之石。數紙之文。何足為師不朽計。雖然。尊其道則不忍泯其跡。而欲永其傳於來世。此固其徒用心之勤。亦世教之所宜許也。莊周有言曰。莫足為也。而不可不為。其是之謂歟(並張維拼碑)。
休靜。善書與詩。為叢林所宗。其游金剛山詩曰。舞月躍仙千丈檜
【現代漢語翻譯】 現代漢語譯本： 人們爭相送上名帖以示敬意，有人贈送詩歌稱讚他的美德，贈送的禮物和表達的敬意都非常虔誠。京城收復后，上將軍班師回朝，大師率領數百弟子護送皇帝返回都城。大師向皇帝請求說：『臣年老將死，希望將兵事交給弟子惟政等人，請允許我告老還鄉。』皇帝讚賞他的志向並允許了他的請求，於是賜予他稱號。 大師將在圓寂庵示寂。當天，他乘坐肩輿冒著雪，遍訪諸山附近的庵寺，拜佛說法。回到方丈后，洗漱完畢，整理威儀，在佛前焚香。他親自題寫自己的畫像說：『八十年前他就是我，八十年後我就是他。』又給門人惟政、處英二人寄去訣別信后，便跏趺坐化。世壽八十五歲，僧臘六十五年，異香充滿房間，多日才消散。荼毗后得到靈骨一片，舍利三粒，便在普賢安心寺建立窣堵波（佛塔）。惟政、自休等人又捧著頂骨一片來到楓岳，得到舍利數顆，埋葬在榆岵寺的北岡。大師年輕時跟隨靈觀（法號）得法，而宗風的振興，近代沒有能比得上他的。弟子有一千餘人，知名的有七十餘人，其中能夠領導後學，成為一方宗主的，不下四五人，可謂盛況空前。晚年通脫自在，皮相之流，或許懷疑他越過戒律，但有見識的人不認為這是問題。他的偈語爽朗，多有警醒之語，筆跡疏朗勁健，很有韻致。墓誌銘所敘述的，大概就是這樣了。唉！大師的幻身，最終化為灰塵。但他那未曾幻化的本性，卻未曾隨之變滅。一片石碑，幾張紙上的文字，又怎能作為大師不朽的憑證呢？雖然如此，尊重他的道，就不忍心泯滅他的事蹟，而想要將他的事蹟永遠流傳於後世，這固然是他的弟子們用心勤勉，也是世俗教化的需要。莊周說過：『沒有什麼可以做的了，但又不能不做。』說的就是這種情況吧（並張維拼碑）。 休靜（法號），擅長書法和詩歌，為叢林所推崇。他遊覽金剛山的詩中寫道：『舞月躍仙千丈檜』
【English Translation】 English version: People competed to send name cards to show their respect, and some presented poems praising his virtues. The gifts and expressions of respect were very sincere. After the capital city was recovered, the supreme general returned to the court, and the master led hundreds of disciples to escort the emperor back to the capital. The master requested the emperor, saying, 'Your subject is old and about to die. I wish to entrust military affairs to my disciples Yuijeong and others. Please allow me to retire and return to my hometown.' The emperor praised his ambition and granted his request, and then bestowed a title upon him. The master was about to enter nirvana at Wonjeok Hermitage. On that day, he rode in a shoulder carriage through the snow, visiting temples and hermitages near the mountains, preaching the Dharma. After returning to his abbot's quarters, he washed, arranged his dignified attire, and burned incense before the Buddha. He personally inscribed his own portrait, saying, 'Eighty years ago, he was me; eighty years later, I am him.' He also sent farewell letters to his disciples Yuijeong and Cheo-yeong, and then sat in the lotus position and passed away. He lived to be eighty-five years old, with sixty-five years as a monk. A strange fragrance filled the room and did not dissipate for many days. After cremation, one piece of spiritual bone and three sarira (relics) were obtained, and a stupa (Buddhist monument) was built at Bohyeon Ansim Temple. Yuijeong, Jahyu, and others brought a piece of the skull to Mt. Pungak and obtained several sarira, which were buried on the north hill of Yuhyu Temple. The master received the Dharma from Yeonggwan (Dharma name) when he was young, and the revival of his sect in modern times cannot be compared to anyone else. He had over a thousand disciples, with over seventy well-known ones, among whom no fewer than four or five were able to lead later scholars and become leaders of their respective regions. It can be said that it was a grand occasion. In his later years, he was uninhibited and free, and superficial people may have suspected him of violating the precepts, but knowledgeable people did not consider it a problem. His verses were refreshing and contained many insightful words, and his handwriting was sparse, strong, and elegant. The description in the epitaph is probably like this. Alas! The master's illusory body eventually turned to ashes. But his un-illusory nature never changed or disappeared. How can a stone stele or a few pieces of paper be enough to prove the master's immortality? Even so, respecting his Dao (path), one cannot bear to obliterate his deeds, and wanting to pass on his deeds to future generations forever is indeed the diligent effort of his disciples and also the need of secular education. Zhuang Zhou said, 'There is nothing that can be done, but it cannot be left undone.' That is what he was talking about (with Zhang Wei's inscription on the stele). Hyujeong (Dharma name) was skilled in calligraphy and poetry and was revered by the Sangha (Buddhist community). His poem about visiting Mt. Geumgang says, 'Dancing moon leaps, immortal thousand-foot juniper.'
。隔林清瑟一聲灘(芝峰遊說)。
今世僧人中。有惟政。頗解禪家學。有聲于緇流。且善詩。自號清虛子。嘗在香山。有一絕云。萬國都城如蟻垤。千家豪士若醢雞。一窗明月清虛枕。無限松風韻不齊。有高蹈物外俯視塵寰之意。亦一時意會作也(西崖集)。
惟政 松云洪濟大師
壬辰變后。為義僧將。陣于嶺南。倭將清正。要與相見。松云入倭營。賊眾列立數里。槍釰如束。松云無怖色。見清正從容談笑。清謂松云曰。貴國有寶乎。松云答曰。我國無他寶。唯以汝頭為寶。清曰。何謂也。答曰。我國購汝頭。金千斤邑萬家。非寶何。清正大笑。
倭奴自壬辰后。不敢通和。至癸卯來請信使。人皆憤惋。而朝廷恐其生□。遣山人往試賊情。山人遍□別章于[打-丁+普]紳間。余贈之曰。盛世多名將。奇功獨老師。舟行魯連海。舌聘陸生辭。變詐夷無厭。羈縻事恐危。腰間一長釰。今日愧男兒(芝峰類說)。
萬曆壬辰。居金剛山榆店寺。倭兵大至。與同舍僧。避冠深谷間。有僧往覘。倭入榆店寺。縛居僧數十人。索金銀諸寶。不出將殺之。惟政聞之。欲往救之。僧皆挽之曰。吾師欲為同舍僧救其死。其慈悲莫大。然探虎口將虎鬚無益。只取禍耳。惟政不從。入亂兵中。傍若無人
【現代漢語翻譯】 （芝峰遊記中記載）隔著樹林，清脆的瑟聲和著海灘的濤聲傳來。
當今的僧人中，有位名叫惟政（Unknown）的，頗為精通禪宗學說，在僧侶中有很高的聲望，並且擅長寫詩，自號清虛子（Unknown）。他曾經在香山（Unknown）居住，寫過一首絕句：『萬國都城如蟻垤，千家豪士若醢雞。一窗明月清虛枕，無限松風韻不齊。』詩中表達了他超脫世俗、俯視塵世的意境，也是一時興起之作（出自《西崖集》）。
惟政（Unknown），又號松云洪濟大師（Unknown）。
壬辰倭亂（1592年）之後，他擔任義僧將領，在嶺南（Unknown）作戰。倭寇將領清正（加藤清正，Kato Kiyomasa）想要與他相見。松云（Unknown）進入倭寇的營地，賊兵排列了數里之長，槍劍如林。松云（Unknown）毫無懼色，見到清正（加藤清正，Kato Kiyomasa）后從容談笑。清正（加藤清正，Kato Kiyomasa）對松云（Unknown）說：『貴國有什麼寶物嗎？』松云（Unknown）回答說：『我國沒有其他寶物，唯獨把你的頭顱當作寶物。』清正（加藤清正，Kato Kiyomasa）問：『這是什麼意思？』松云（Unknown）回答說：『我國懸賞千金、封邑萬戶來購買你的頭顱，這不是寶物是什麼？』清正（加藤清正，Kato Kiyomasa）聽后大笑。
壬辰倭亂（1592年）之後，倭寇不敢通好。到了癸卯年（年份缺失，疑為1603年）來請求派遣使者。人們都感到憤慨惋惜。而朝廷擔心他們再次作亂，派遣山人（Unknown）前去試探賊情。山人（Unknown）將各種辨別賊情的文章寫在[打-丁+普]紳（Unknown）之間。我贈詩給他：『盛世多名將，奇功獨老師。舟行魯連海，舌聘陸生辭。變詐夷無厭，羈縻事恐危。腰間一長釰，今日愧男兒。』（出自《芝峰類說》）。
萬曆壬辰年（1592年），我住在金剛山（Unknown）的榆店寺（Unknown）。倭寇大舉來犯，我和寺里的僧人躲避在深谷中。有僧人前去偵察，發現倭寇進入榆店寺（Unknown），捆綁了寺里數十名僧人，索要金銀珠寶。僧人拿不出來，倭寇就要殺掉他們。惟政（Unknown）聽到后，想要前去營救。僧人們都勸阻他說：『師父想要為同寺的僧人救命，這種慈悲心腸非常偉大。然而，探虎口、捋虎鬚是無濟於事的，只會招來禍患。』惟政（Unknown）不聽勸阻，進入亂兵之中，旁若無人。
【English Translation】 (From Jibong's Travelogue) Beyond the woods, the clear sound of the zither blends with the sound of the waves on the beach.
Among the monks of today, there is one named Weijeong (Unknown), who is quite knowledgeable in Zen Buddhism and has a high reputation among the clergy. He is also good at writing poetry and calls himself Cheongheoja (Unknown). He once lived in Xiangshan (Unknown) and wrote a quatrain: 'The capitals of all countries are like anthills, the wealthy of thousands of families are like pickled chickens. A bright moon through the window, a pillow of Cheongheo, the rhythm of endless pine breeze is uneven.' The poem expresses his intention to transcend the world and look down upon the mortal world, and it was also a work of momentary inspiration (from 'Xiya Collection').
Weijeong (Unknown), also known as Master Songun Hongje (Unknown).
After the Imjin War (1592), he served as a commander of the righteous monks and fought in Yeongnam (Unknown). The Japanese general Kiyomasa (Kato Kiyomasa) wanted to meet him. Songun (Unknown) entered the Japanese camp, and the enemy soldiers were lined up for several miles, with spears and swords like a forest. Songun (Unknown) showed no fear and calmly talked and laughed when he met Kiyomasa (Kato Kiyomasa). Kiyomasa (Kato Kiyomasa) said to Songun (Unknown): 'Does your country have any treasures?' Songun (Unknown) replied: 'Our country has no other treasures, but we regard your head as a treasure.' Kiyomasa (Kato Kiyomasa) asked: 'What does that mean?' Songun (Unknown) replied: 'Our country offers a thousand gold coins and ten thousand households to buy your head. Is that not a treasure?' Kiyomasa (Kato Kiyomasa) laughed loudly.
After the Imjin War (1592), the Japanese did not dare to reconcile. In the year of Gyemyo (year missing, likely 1603), they requested to send an envoy. People were indignant and regretful. However, the court, fearing that they would cause trouble again, sent a mountain man (Unknown) to test the enemy's intentions. The mountain man (Unknown) wrote various articles distinguishing the enemy's intentions between [打-丁+普]sin (Unknown). I gave him a poem: 'In prosperous times, there are many famous generals, but you alone, teacher, perform extraordinary feats. Sailing on the sea like Lu Lian, persuading with the words of Lu Sheng. The deceit of the barbarians is endless, and appeasement is likely to be dangerous. A long sword at the waist, today I am ashamed to be a man.' (From 'Jibong's Classified Sayings').
In the year of Imjin (1592) during the Wanli reign, I lived in Yujeom Temple (Unknown) on Mount Kumgang (Unknown). The Japanese soldiers arrived in force, and I and the monks of the temple hid in a deep valley. A monk went to scout and found that the Japanese had entered Yujeom Temple (Unknown), tied up dozens of monks, and demanded gold, silver, and jewels. When the monks could not produce them, the Japanese were about to kill them. Weijeong (Unknown) heard this and wanted to go and rescue them. The monks all dissuaded him, saying: 'Master, you want to save the lives of the monks in the temple, and your compassion is great. However, it is useless to enter the tiger's mouth and stroke the tiger's whiskers, and it will only bring disaster.' Weijeong (Unknown) did not listen to the dissuasion and entered the midst of the chaotic soldiers, as if there was no one else around.
。倭兵怪之。至沙門。諸倭或坐或臥。釰戟交鍛。故不拜揖。不顧眄。不留行。曳筇揮手而入。倭熟視而不之禁。歷山影樓。至法堂下。僧皆縛在兩廡下。見惟政而泣。惟政不之顧。有倭在禪堂外治文書。如軍目者。政立觀。倭兵亦不禁呵。觀其文字不可曉。直上法堂。諸倭將皆列椅而坐。惟政乘手不為禮。彷徨縱觀之如癡人。有一將以文字問曰。爾解字否。惟政曰。粗解文字。又問之曰。爾國尊七祖乎。惟政曰。有六祖。焉有七祖。曰愿聞之。即列書六祖視之。倭將大異之曰。此寺有金銀諸寶。爾可盡出之。不然當殺之。惟政曰。我國不寶金銀。只用米布。金銀諸寶。舉一國所罕有。況山之僧。只事供佛。菜食草衣。或絕粒餐松。或乞食村閭以為生。豈有蓄金銀之寶。旦觀將軍能知佛事。有六祖。佛法全以慈悲不殺為上。今觀無罪愚僧。縛在廡下。責以珍貨。彼一筇千山。寄食民間。以度朝夕者。雖刲身粉骨。豈有一寸寶。愿將軍活之。諸倭傳示其書動色。顧下卒云云。下卒趍下堂。盡解兩廡二十餘僧。惟政又揮袖曳筇而出。倭將以大字書大板。掛沙門曰。此寺有知道高僧。諸兵勿更入。即罷兵而去。自此倭兵更不入榆店寺。朝廷除政僧將。統營入道僧軍。出入倭陣。以遊說為任。嘗入賊陣。見倭將清正。清正曰。
【現代漢語翻譯】 現代漢語譯本： 倭寇對他的行為感到奇怪，跟著他到了寺院。一些倭寇或坐或臥，刀劍互相撞擊，所以（他們）不拜也不作揖，不回頭看，也不停下腳步。惟政拖著竹杖，揮著手走了進去。倭寇仔細地看著他，但沒有阻止他。他走過山影樓，來到法堂下。僧人們都被綁在兩邊的廂房下，看見惟政就哭泣，但惟政沒有理睬他們。有一個倭寇在禪堂外處理文書，像是軍中的文書官。惟政站在那裡觀看。倭寇士兵也沒有阻止或呵斥他。他觀看那些文字，但看不懂。他直接走上法堂，倭寇將領們都排著椅子坐著。惟政拱手但不施禮，像個癡呆的人一樣四處觀看。有一位將領用文字問道：『你懂文字嗎？』惟政說：『略懂文字。』又問：『你們國家尊崇七祖嗎？』惟政說：『只有六祖（六祖慧能，禪宗第六代祖師），哪裡來的七祖？』（倭將）說：『希望聽你說說。』惟政就列出六祖的名字給他看。倭寇將領非常驚訝地說：『這座寺廟裡有金銀珠寶，你可以全部拿出來，不然就殺了你。』惟政說：『我們國家不看重金銀，只用米和布。金銀珠寶，即使舉全國之力也很稀少，何況山裡的僧人，只做供奉佛的事情，吃蔬菜穿草衣，或者斷食吃松針，或者在村子裡乞討為生，哪裡會有積蓄金銀珠寶？不過我看將軍您能知道佛事，知道有六祖，佛法完全以慈悲不殺為上。現在看這些無罪的愚笨僧人，被綁在廂房下，被勒令交出珍貴的財物。他們一根竹杖走遍千山，寄食在百姓家中，以此度過早晚，即使剖開身體，粉碎骨頭，哪裡會有一寸的珠寶。希望將軍放了他們。』倭寇將領傳看他的書信，臉色都變了，回頭對下面的士兵說了些什麼。下面的士兵趕緊下堂，解開了兩邊廂房裡被綁的二十多個僧人。惟政又揮著袖子，拖著竹杖走了出去。倭寇將領用大字寫了一塊大木板，掛在寺門上，寫著：『這座寺廟裡有知道佛法的高僧，士兵們不要再進去了。』於是就撤兵離開了。從此以後，倭寇士兵再也不進入榆店寺了。朝廷任命惟政為僧將，統領招募的入道的僧人軍隊，出入倭寇的陣營，以遊說為任務。他曾經進入賊寇的陣營，見到了倭寇將領清正（加藤清正，日本安土桃山時代武將）。清正說：
【English Translation】 English version: The Japanese soldiers found his behavior strange and followed him to the monastery. Some Japanese soldiers were either sitting or lying down, their swords clashing against each other, so they did not bow or salute, did not look back, nor did they stop. Wei Zheng (惟政) dragged his bamboo staff and waved his hand as he entered. The Japanese soldiers watched him carefully but did not stop him. He passed the Mountain Shadow Pavilion (山影樓) and arrived at the Dharma Hall (法堂). The monks were all tied up under the two cloisters, and they wept when they saw Wei Zheng (惟政), but Wei Zheng (惟政) ignored them. A Japanese soldier was outside the meditation hall processing documents, like a military scribe. Wei Zheng (惟政) stood there watching. The Japanese soldiers did not stop or scold him. He looked at the writings, but could not understand them. He went straight up to the Dharma Hall (法堂). The Japanese generals were all sitting in rows of chairs. Wei Zheng (惟政) cupped his hands but did not bow, wandering around and observing like a fool. One of the generals asked in writing: 'Do you understand writing?' Wei Zheng (惟政) said: 'I understand a little writing.' He asked again: 'Does your country honor the Seventh Patriarch?' Wei Zheng (惟政) said: 'There are only the Sixth Patriarch (六祖慧能, Huineng, the Sixth Patriarch of Zen Buddhism), where does the Seventh Patriarch come from?' (The Japanese general) said: 'I wish to hear about it.' Wei Zheng (惟政) then listed the names of the Six Patriarchs for him to see. The Japanese general was very surprised and said: 'This monastery has gold, silver, and jewels. You can take them all out, or I will kill you.' Wei Zheng (惟政) said: 'Our country does not value gold and silver, but only uses rice and cloth. Gold, silver, and jewels are rare even in the whole country, let alone the monks in the mountains, who only do things to worship the Buddha, eat vegetables and wear grass clothes, or fast and eat pine needles, or beg for food in the villages to make a living. How could they have accumulated gold, silver, and jewels? But I see that you, General, know about Buddhist affairs, and know that there are Six Patriarchs. The Buddha's teachings are entirely based on compassion and not killing. Now look at these innocent and foolish monks, tied up under the cloisters, and ordered to hand over precious treasures. They travel thousands of mountains with a bamboo staff, living off the people, to get through the morning and evening. Even if they were to cut open their bodies and crush their bones, how could they have an inch of treasure? I hope the General will spare them.' The Japanese generals passed around his letter, their expressions changed, and they turned to the soldiers below and said something. The soldiers below hurried down the hall and untied the twenty or so monks who were tied up in the two cloisters. Wei Zheng (惟政) waved his sleeves again and dragged his bamboo staff out. The Japanese general wrote a large character on a large wooden board and hung it on the monastery gate, writing: 'This monastery has a high monk who knows the Dharma, soldiers should not enter again.' Then they withdrew their troops and left. From then on, the Japanese soldiers never entered Yudian Monastery (榆店寺) again. The imperial court appointed Wei Zheng (惟政) as a monk general, leading the recruited monks who had entered the Tao (道, the Way) as an army, entering and leaving the Japanese camps, with the task of persuasion. He once entered the enemy camp and met the Japanese general Kiyomasa (加藤清正, Katō Kiyomasa, a military commander of the Azuchi-Momoyama period in Japan). Kiyomasa (清正) said:
爾國何寶最貴。惟政曰。吾國無所寶。所寶惟將軍之首也。清正強笑。而中實憚之。亂既定。奉朝命入日本國。家康以云綿子二萬斤與之。辭不得。盡與對馬島主橘智正而歸。及朝廷重修 廟闕。政鳩一國僧軍以助役(于于野譚)。
壬辰之亂。倡義擊倭。虜獲甚多。 上特拜僧大將。名滿兩國。亂定后。源家康為日本關白。請信使于 我朝。人皆憤惋。而朝廷恐生邊釁。送惟政于日本。以試賊情。倭素重其名。欲試其節。脅之使降。政曰。吾奉命于吾 王。通使于鄰國。爾等不宜侵凌。吾膝不可為汝屈。倭又大熾炭火。烈若紅爐。使政投入火中。政不動顏色。立向火邊。若將躍入者。天忽下雨如注。火即自滅。倭見之以為神。遂羅拜曰。天祐如此。大師真生佛也。即以金轎舁之。自是雖如廁時。輒舁奉之將送。關白問以大師所欲。吾必敬承。試言之。政曰。山人本無慾。唯愿還我國佛畫一幀。關白曰。敝國雖小。尚多重寶。何舍此而取彼。政曰。此佛甚靈。可以祈風禱雨。可以禳災致祥。故愿還也。關白以下齊聲言曰。大師亦能呼風喚雨。何必求還佛幀。政不復強迫而歸。自是倭奴不敢復喝。至今購得松云筆跡。必以重價貿之。惟恐失之云。
大丘八公山。古有一道買大[緄-比+月]八疋。于燕市。
【現代漢語翻譯】 現代漢語譯本： 貴國什麼寶物最為珍貴？惟政回答說：『我國沒有什麼寶物，最珍貴的只有將軍的首級。』清正勉強笑著，內心卻很害怕他。壬辰倭亂平定后，惟政奉朝廷的命令前往日本國。德川家康贈送給他云綿子二萬斤，他推辭不掉，就全部送給了對馬島主橘智正後才回國。等到朝廷重新修繕廟宇宮殿時，惟政召集全國的僧兵來幫助工程。
壬辰倭亂（萬曆年間）時，惟政倡導義兵抗擊倭寇，俘獲很多敵人。朝鮮宣祖（明朝年間）特地授予他僧人大將的稱號，名聲傳遍兩國。壬辰倭亂平定后，源家康成為日本關白（相當於攝政），向朝鮮王朝請求通送信使。人們都感到憤慨惋惜，但朝廷害怕引發邊境戰事，就派遣惟政前往日本，以試探敵情。倭寇一向看重惟政的名聲，想要試探他的節操，就脅迫他投降。惟政說：『我奉我們國王的命令，與鄰國通好，你們不應該侵犯凌辱。我的膝蓋絕不會向你們屈服。』倭寇又點燃巨大的炭火，熾熱得像紅色的爐子，想讓惟政投入火中。惟政面不改色，站在火邊，好像就要跳進去一樣。忽然天降大雨，火立刻熄滅。倭寇見此情景，認為他是神，於是跪拜說：『上天如此庇佑，大師真是活佛啊！』隨即用金轎抬著他，從此即使是上廁所時，也用轎子抬著送他。關白問大師想要什麼，我一定恭敬地滿足你，請說出來。惟政說：『山人本來沒有什麼慾望，只希望歸還我國的佛畫一幀。』關白說：『敝國雖然小，尚有很多珍寶，為何捨棄這些而要那佛畫？』惟政說：『這佛像非常靈驗，可以祈風禱雨，可以消除災禍帶來吉祥，所以希望歸還。』關白以下的人都齊聲說：『大師也能呼風喚雨，何必求還佛畫？』惟政不再強求，就回國了。從此倭寇不敢再輕舉妄動，至今如果購得松云的筆跡，一定用重金購買，唯恐失去它。
大丘八公山，古時候有一個人到燕市買了大[緄-比+月]八匹。
【English Translation】 English version: What treasure is most precious in your country? Yuijeong replied, 'Our country has no treasures. The most precious thing is the head of a general.' Kiyomasa forced a smile, but was inwardly afraid of him. After the Imjin War was settled, Yuijeong was sent to Japan by order of the court. Tokugawa Ieyasu gave him 20,000 catties of cotton, which he could not refuse, so he gave it all to Tachibana Tomomasa, the lord of Tsushima Island, before returning home. When the court rebuilt the temples and palaces, Yuijeong gathered monks from all over the country to help with the construction.
During the Imjin War (Wanli period), Yuijeong advocated for righteous soldiers to fight against the Japanese pirates, capturing many enemies. King Seonjo of Joseon (Ming Dynasty period) specially bestowed upon him the title of Great General of Monks, and his fame spread throughout both countries. After the Imjin War was settled, Minamoto Ieyasu became the Kanpaku (regent) of Japan and requested to exchange envoys with the Joseon Dynasty. People were indignant and regretful, but the court feared that it would cause border disputes, so they sent Yuijeong to Japan to test the enemy's intentions. The Japanese pirates had always valued Yuijeong's reputation and wanted to test his integrity, so they coerced him to surrender. Yuijeong said, 'I am under the command of our king to be friendly with neighboring countries. You should not invade and insult us. My knees will never bend to you.' The Japanese pirates then lit a huge charcoal fire, as hot as a red furnace, intending to make Yuijeong throw himself into the fire. Yuijeong remained calm and stood by the fire, as if he was about to jump in. Suddenly, heavy rain fell from the sky, and the fire immediately went out. The Japanese pirates, seeing this scene, regarded him as a god and knelt down, saying, 'Heaven protects him so much, the master is truly a living Buddha!' They then carried him in a golden palanquin, and from then on, even when he went to the toilet, they carried him in the palanquin. The Kanpaku asked what the master wanted, and said that he would respectfully fulfill his wishes. Yuijeong said, 'This mountain man originally has no desires, but only wishes to return a Buddhist painting from our country.' The Kanpaku said, 'Although our country is small, it still has many treasures. Why abandon these and take that Buddhist painting?' Yuijeong said, 'This Buddha image is very efficacious. It can pray for wind and rain, and it can eliminate disasters and bring good fortune, so I wish to return it.' The Kanpaku and others all said in unison, 'The master can also summon wind and rain, why bother to ask for the return of the Buddhist painting?' Yuijeong did not force the issue and returned home. From then on, the Japanese pirates dared not act rashly again. To this day, if they acquire the brushstrokes of Songun, they will buy them at a high price, for fear of losing them.
On Palgong Mountain in Daegu, there was once a person who bought eight large [緄-比+月] at the Yan market.
聯作一幅。欲畫丈六金身為幀。周行八道。廣募能畫者。數年不得。適值楓岳僧大張水陸。僧俗咸聚。無慮數千人。化主僧遍告大眾。愿得畫佛手。莫有應者。坐末疲癃一僧。應募自出。與之偕歸。齋沐而請。僧曰。此事滿三十日乃成。吾處於佛殿隱身而為之。慎勿覘視。涂其四壁。使無孔隙。只存納飯一竅。三日一納。而納時亦勿邪睇。犯主僧依其言不敢窺。至二十九日。自料雖未滿一日。畫必已就。暫流眄而視之。畫師大驚。擲筆起立曰。畫不就矣。即有黃雀。出自飯孔而飛去。影響寂然。化主僧怪而入視之。畫佛已就。而一足未就。仍畫著鳥跡而去。即以其幀掛于桐華寺。凡有水旱疾疫。必禱此佛。神驗如響。壬亂時。倭奴竊偷而去。松云以此請還。而竟不得(並旬五志)。
大師自經倭變之後。隱遁于伽倻山海印寺。甲辰正月二十三日。遭法師西山涅盤。奔喪至京郡揚根娛嬪驛。被上命招。未由奔表。乘驲至京師。 上下教曰。咨爾惟政。狂彼倭𡨥。采我仇讎。而六載兵塵。萬民憂苦。予心不安。爾其往見倭酋。詳探賊情。因通和好而還也。太師拜命而退。即治行李。是年春三月初四日啟程。具威儀[咒-幾+尢]服資裝。禮待之節。一依使臣前例。二十日至東萊。候風登舟渡海。自對馬島。復開洋前
進。數月而達倭都。倭人盛儀以待。去都三十里。設錦繡步幛。左右列立金銀屏。屏間盡寫倭國人所制詩辭。大師于道上瞥然看過。悉記其詩。及至館。與倭接伴使。論其國中詩品。輒能盡誦屏間詩。無一差錯。使者驚異之。告于其王。其王欲誠其道術。掘坑十餘丈。以要象毒蛇充入坑中。布琉璃其上。使郡形畢露。有若縱橫于流水之面者。令人𢥠然。邀大師入坐。大師亦疑其為水。擲念珠知其琉璃。而後入坐。倭益服其智。翌朝將見於倭王。倭王立鐵馬以通路。其下熾炭火四圍。使大師緣鐵馬而入。大師即西向默禱。青天白日。有片云來自朝鮮。大雨旋下。炭火皆滅。倭君臣見者。莫不驚怖。曰此神僧也。生佛也。輒以上品金輦舁入內庭。設大宴師事之。言所皆從。大師托以盤遊郡國。賞玩山川。周遊倭境。盡探其國物情人心。至乙巳四月將還。倭王及群臣上下。各奉貨寶以為贐。大師悉卻不受。首言交和寧國之事。以求清正之頭。次及刷還我國被虜人民。倭君悚然。即令刷出。壬癸以來被虜者。男女並三千餘口。具舟糧以送。使與俱還。七月十三日還京祗肅。 上大加褒賞。特賜一品秧。大師不得已入謝 恩命。留三日乞退還。入伽倻山云(僧就惠所記)。
甲辰春。倭人橘智正來。懇乞通訊。命僧總攝惟
【現代漢語翻譯】 現代漢語譯本 進發。數月後到達倭都（日本京都）。倭人以盛大的儀式接待。距離都城三十里，設定錦繡步障，左右排列著金銀屏風。屏風之間寫滿了倭國人所作的詩詞。大師在路上匆匆看過，全部記住了那些詩。等到到達館舍，與倭國接伴使談論他們國家的詩品，大師能夠完整背誦屏風上的詩，沒有一點差錯。使者感到非常驚訝，稟告了他們的國王。國王想要驗證大師的道術，挖掘了十餘丈深的坑，在坑中放入大象和毒蛇，上面鋪設琉璃，使坑中的景象完全顯露出來，好像縱橫交錯于流水錶面一樣，令人恐懼。邀請大師入座，大師也懷疑那是水，於是投擲念珠，得知那是琉璃，然後才入座。倭人更加佩服他的智慧。第二天早上，倭王準備在鐵馬開路的情況下接見大師，鐵馬下面燃燒著炭火。讓大師沿著鐵馬進入。大師立刻面向西方默默祈禱。****。有一片雲彩從朝鮮飄來，大雨立刻降下，炭火全部熄滅。倭國君臣看到的人，沒有不感到驚恐的，說『這是神僧啊，是活佛啊』。於是用上品金輦抬入內庭，設定盛大的宴席，像對待老師一樣侍奉他，言聽計從。大師假託要遊覽郡國，欣賞山川，周遊倭國境內，詳細探查他們的國情民心。到乙巳年（1425年）四月將要回國時，倭王及群臣上下，各自奉獻貨物珍寶作為贈禮。大師全部拒絕不接受，首先提出交好兩國，安定國家的事情，以求得清正的開端。其次是歸還我國被擄掠的人民。倭國君王感到恐懼，立刻下令搜尋，將壬癸年（1422-1423年）以來被擄掠的男女共三千餘人，準備船隻糧食送他們回國，派使者與他們一同返回。七月十三日回到京城祗肅。世宗大加褒獎，特賜一品官職。大師不得已入宮謝恩，停留三天後請求退還。進入伽倻山云（僧就惠所記）。 甲辰年（1424年）春天，倭人橘智正來訪，懇切請求通好，世宗命令僧人總攝惟。
【English Translation】 English version He proceeded. After several months, he arrived at Wato (Kyoto, Japan). The Japanese prepared a grand ceremony to welcome him. Thirty li (Chinese mile) away from the capital, they set up brocade and embroidered screens, with gold and silver screens arranged on both sides. Between the screens were poems written by the Japanese. The master glanced at them on the road and remembered all the poems. When he arrived at the guesthouse, he discussed the poetry of their country with the Japanese reception envoy. He was able to recite all the poems on the screens without a single mistake. The envoy was very surprised and reported it to their king. The king wanted to verify the master's Taoist skills, so he dug a pit more than ten zhang (Chinese unit of length) deep, filled it with elephants and poisonous snakes, and covered it with colored glaze, so that the scene in the pit was completely exposed, as if crisscrossing the surface of flowing water, which was frightening. He invited the master to sit down, but the master suspected it was water, so he threw prayer beads and learned that it was colored glaze, and then he sat down. The Japanese admired his wisdom even more. The next morning, the Japanese king prepared to receive the master with iron horses leading the way, with charcoal fires burning all around under the iron horses. He asked the master to enter along the iron horses. The master immediately prayed silently facing west. ****. A cloud came from Joseon (Korea), and heavy rain fell immediately, extinguishing all the charcoal fires. Those who saw it among the Japanese king and his ministers were all terrified, saying, 'This is a divine monk, a living Buddha.' So they carried him into the inner courtyard on a top-grade golden carriage, set up a grand banquet, and served him as a teacher, obeying his every word. The master pretended to tour the prefectures and admire the mountains and rivers, traveling around the Japanese territory, and thoroughly investigated their national conditions and people's hearts. In the fourth month of the year Yisi (1425), when he was about to return to his country, the Japanese king and all his ministers offered goods and treasures as gifts. The master refused to accept them all, and first proposed the matter of befriending the two countries and stabilizing the country, in order to seek a clear and righteous beginning. Secondly, he asked for the return of our country's captured people. The Japanese king was frightened and immediately ordered a search, and sent back more than 3,000 men and women who had been captured since the years Renxu and Guihai (1422-1423), preparing ships and food to send them back to their country, and sending envoys to return with them. On the thirteenth day of the seventh month, he returned to the capital, Jiseok. King Sejong greatly praised him and specially bestowed the rank of a first-class official. The master had no choice but to enter the palace to thank the emperor for his grace, and after staying for three days, he requested to return. He entered Gaya Mountain Yun (recorded by the monk Seung-hye). In the spring of the year Jiachen (1424), the Japanese man Tachibana Tomomasa came to visit and earnestly requested to establish diplomatic relations. King Sejong ordered the monk Chongseop Yu.
政。往日本詳探賊情。政渡海托以盤遊諸國。玩賞山川。倭人益奇之。肩輿邀請。殆無虛日。及至大坂。首言交和寧國之事。次及刷還我人之言。家康以為。壬辰之役。吾實未見。兩國無事。相安太平。不亦可乎。即令刷出被虜人民。使與俱還。但以要時羅事敀曲。惟政曰。我國與日本。雖是萬世不忘之仇。而交鄰之約素不負汝。一倭有何關勝敗。而兵退之後。謀殺往來之使乎。其年某月。要酋回自中原。我國如前接待。同年某月日護送予釜山。今已累年。日本以此歸咎。是必諱隱要開釁隙。不然。扁舟滄海。應有漂溺之患耳。倭首等猶以為然。更不言及要政再來。乙巳四月。惟政將還。先以歷探倭情。具報朝廷。兼請回泊之日。宜令舟師諸將。聚屯釜山。以壯軍容。俾嚴護行諸倭之贍視云云。是日統制使李慶浚。領舟師赴釜山。風送未及。竟誤師期。惟政以刷還人三千餘口。付季慶浚。使之從便分送。慶浚分付諸船將聽其所愿。船將等利其男女爭先恐後。縶之維之。甚於搶擄。或問所繫。而不能答。則並稱己奴。美女則縛其夫投海。而任作己物。如此者非一。怨聲傳播。天高聽卑。即罷李慶浚。以李雲龍代之。因令各道水使。摘發邊將之恣行者。水使等視以文具。竟不發告云進(士趙慶男經亂錄)。
瓶錫空
【現代漢語翻譯】 現代漢語譯本： 政。前往日本詳細探查敵情。政渡海后，對外宣稱是遊歷各國，欣賞山川。日本人更加覺得他不同尋常，用肩輿抬著他，幾乎沒有一天不是這樣。到達大坂后，首先談及交好寧國（明朝）的事情，其次談到歸還我國人民的事情。德川家康認為：『壬辰之役（萬曆朝鮮戰爭，1592-1598年），我實際上沒有親身經歷。兩國相安無事，保持太平，不也很好嗎？』 隨即下令刷還被擄掠的人民，讓他們和惟政一同回國。但是惟政認為要時羅（可能是指高麗時期）的事情是倭寇故意歪曲事實。惟政說：『我國與日本，雖然是萬世不忘的仇敵，但是交往鄰國的約定從來沒有背棄過你們。一個要時羅有什麼關係勝敗？而你們在退兵之後，卻陰謀殺害往來的使者嗎？』 那年某月，要酋從中國回來，我國像之前一樣接待他。同年某月某日護送他到釜山。現在已經過去很多年了，日本用這件事來歸罪於我國，這一定是想隱瞞真相，故意挑起事端。不然的話，乘坐小船漂流在滄海之上，應該會有被淹死的危險吧。』 倭寇首領等還是認為他說得對，不再提及要政再次前來的事情。乙巳年（宣祖三十八年，1605年）四月，惟政將要回國，事先將偵察到的倭寇情況，詳細報告給朝廷，並且請求回國停泊的那天，應該命令舟師諸將，聚集屯兵在釜山，用來壯大軍容，讓倭寇嚴加防備等等。這天，統制使李慶浚率領舟師前往釜山，因為風向的原因沒有及時趕到，最終耽誤了期限。惟政將刷還的三千多人口，交給李慶浚，讓他自行分批遣送。李慶浚分派給各船將，聽憑他們隨意處置。船將們貪圖他們的男女，爭先恐後地搶奪，捆綁他們，比搶劫還要厲害。有人問起他們是哪裡人，卻回答不上來，就都聲稱是自己的奴隸。看到美女，就將她的丈夫綁起來扔到海里，然後把美女佔爲己有。這樣的事情不止一件，怨聲載道，上天都聽到了。於是罷免了李慶浚，用李雲龍代替他。因此命令各道水使，揭發邊境將領的恣意妄為。水使等只是當做文書來處理，最終沒有揭發此事（進士趙慶男《經亂錄》）。 瓶錫空
【English Translation】 English version: Jeong went to Japan to investigate the enemy's situation in detail. After crossing the sea, Jeong claimed to be traveling around various countries, enjoying the mountains and rivers. The Japanese found him even more extraordinary, carrying him in a palanquin almost every day. Upon arriving in Osaka, he first discussed the matter of befriending Ning (Ming Dynasty), and then the matter of returning our people. Tokugawa Ieyasu thought, 'I did not actually experience the Imjin War (Japanese invasions of Korea, 1592-1598) personally. Wouldn't it be good for the two countries to be at peace and maintain tranquility?' He then ordered the return of the captured people, allowing them to return home with Jeong. However, Jeong believed that the matter of Yo Silla (possibly referring to the Goryeo period) was a deliberate distortion of facts by the Japanese pirates. Jeong said, 'Although our country and Japan are eternal enemies, the agreement to be neighboring countries has never been broken by us. What does one Yo Silla have to do with victory or defeat? And after you retreated your troops, you plotted to kill the envoys who came and went?' In a certain month of that year, the chief of Yo returned from China, and our country treated him as before. On a certain day of a certain month of the same year, he was escorted to Busan. Many years have passed now, and Japan is blaming our country for this matter, which must be an attempt to conceal the truth and deliberately provoke an incident. Otherwise, sailing in a small boat on the vast sea, there should be a risk of drowning.' The Japanese leaders still thought he was right and no longer mentioned Jeong's coming again. In April of the year Eulsa (Seonjo 38, 1605), Jeong was about to return home. He reported the situation of the Japanese pirates that he had scouted in detail to the court, and requested that on the day of his return, the naval generals should be ordered to gather and garrison troops in Busan to strengthen the military presence and make the Japanese pirates be on guard, etc. On this day, Commander Lee Gyeong-jun led the naval forces to Busan, but due to the wind direction, he did not arrive in time and ultimately missed the deadline. Jeong handed over the more than 3,000 people who had been returned to Lee Gyeong-jun, allowing him to send them back in batches at his own discretion. Lee Gyeong-jun assigned them to the various ship captains, allowing them to dispose of them as they pleased. The ship captains coveted their men and women, scrambling to seize them, tying them up, which was even worse than robbery. When asked where they were from, they could not answer, so they all claimed to be their slaves. Seeing beautiful women, they tied up their husbands and threw them into the sea, and then took the beautiful women for themselves. There was more than one such incident, and the grievances were widespread, reaching the ears of heaven. Therefore, Lee Gyeong-jun was dismissed and replaced by Lee Un-ryong. Therefore, the naval commissioners of each province were ordered to expose the arbitrary actions of the border generals. The naval commissioners only treated it as a document and ultimately did not expose the matter (Scholar Zhao Qingnan's 'Record of the Disturbance'). Empty bottle and tin
山。索然若枯死木灰。何其靜也。一日杖釰而起。斫賊如麻。何其勇也。吾不信佛氏之有體而無用也(趙顯命撰真赟)。
僧將惟政。方欲修葺龍起山城。而患其私力不足。令本道巡察使。隨便助力。且覓給種子使。惟政率其軍百餘。屯田山下。以為積粟之[言*(〡/下)]事(懲毖錄)。
巳五月。僧將松云。還自日本。刷還被擄人口一千餘名。分載四五十船。與倭人橘智正同還。松云一名惟政。任姓。密陽人。先世士族。至松云出家為僧。頗能詩。善真草。有名叢林中。壬辰住金剛山。一日倭兵亂入。寺僧奔竄。松云獨凝坐不動。倭異之。環立合掌致敬而去。其秋余在安州。通文各道。無論僧俗。令起兵勤王。文到。松云展文佛榻上。率其類涕泣。遂收僧兵千餘入平壤。結陣于林原坪。連與倭戰。自是長在軍中。又嘗再入清正營中論說。意氣激烈無畏懾。前年朝廷命往日本。托以遊山。探賤中訊息。人皆危之。松云恬然無難色。主是乃還(西崖集)。
華巖月首座餘事 嘿行者
餘事。亦深於文章。有草集傳士林。嘗撰海東高僧傳。
時李東觀𠃔甫言。有嘿行者。不知族氏。年可五十。或為髡。或為頭陀。不念經。不禮佛。終日宴坐瞑如也。有候之者。無貴賤不舉目改觀。問其
【現代漢語翻譯】 現代漢語譯本： 山，如果枯死的樹木和灰燼一般寂然無聲，是多麼的安靜啊！有一天，（僧人）拿著枴杖和劍站起來，砍殺敵人如麻，又是多麼的勇猛啊！我不相信佛教所說的有體而無用。（趙顯命撰寫的真赟） 僧人將領惟政，正要修繕龍起山城，但苦於自己力量不足，命令本道的巡察使隨便幫助一些，並且尋找提供種子的官吏。惟政率領他的軍隊一百多人，在山下屯田，作為積攢糧食的事情。（懲毖錄） 巳年五月（此處巳年需要根據上下文確定具體年份），僧人將領松云從日本返回，帶回被擄人口一千餘名，分乘四五十艘船，與倭人橘智正一同返回。松云一名惟政，姓任，是密陽人，先世是士族。到松云出家為僧，頗能寫詩，擅長真書和草書，在叢林中很有名氣。壬辰年（1592年）居住在金剛山，有一天倭兵亂入，寺廟僧人奔逃，只有松云獨自凝坐不動。倭寇感到驚異，環繞站立合掌致敬而去。那年秋天我在安州，通告各道，無論僧俗，命令起兵勤王。文書送到，松云在佛榻上展開文書，率領他的同類哭泣，於是招募僧兵一千餘人進入平壤，在林原坪結陣，連續與倭寇作戰。從此長期在軍隊中。又曾經再次進入清正（加藤清正，日本將領）的營中論說，意氣激烈無所畏懼。前年朝廷命令前往日本，託名遊山，探聽敵情。人們都為他感到危險，松云卻安然無難色。主持這件事才得以返回。（西崖集） 華巖月首座的逸事 嘿行者 逸事，也精通文章，有草書集流傳於士林。曾經撰寫《海東高僧傳》。 當時李東觀𠃔甫說，有嘿行者，不知道他的族氏，年紀大約五十歲，有時是髡髮（指僧人），有時是頭陀（苦行僧）。不念經，不禮佛，整天靜坐，閉著眼睛。有人去拜訪他，無論貴賤，他都不抬頭改變臉色。問他（問題）
【English Translation】 English version: A mountain, as silent as a dead tree and ashes, how quiet it is! One day, (the monk) rose with a staff and sword, slaughtering enemies like hemp, how brave he is! I do not believe in the Buddhist saying of having substance without function. (Written by Zhao Xianming, Zhen Yun) The monk general Wei Zheng was about to repair the Longqi Mountain City, but was troubled by his own lack of strength. He ordered the inspecting envoy of this province to help as he saw fit, and to find officials to provide seeds. Wei Zheng led his army of more than a hundred men to cultivate fields at the foot of the mountain, as a means of accumulating grain. (Jingbirok) In the fifth month of the year of Si (the specific year of Si needs to be determined based on the context), the monk general Song Yun returned from Japan, bringing back more than a thousand abducted people, distributed among forty or fifty ships, returning with the Japanese man Tachibana Tomomasa. Song Yun, also known as Wei Zheng, surname Ren, was from Miryang, and his ancestors were scholar-officials. When Song Yun became a monk, he was quite capable of writing poetry and was skilled in regular and cursive script, and was famous in the monastic community. In the year of Imjin (1592), he lived in Mount Kumgang. One day, Japanese soldiers invaded and the monks of the temple fled, but Song Yun alone sat still and did not move. The Japanese were surprised, stood around him, put their palms together and paid their respects before leaving. That autumn, I was in Anju, notifying the provinces, regardless of monks or laymen, to order them to raise troops to serve the king. When the document arrived, Song Yun unfolded the document on the Buddha's bed, led his fellows to weep, and then recruited more than a thousand monks to enter Pyongyang, forming a formation in Linwonpyeong, and fought continuously with the Japanese. From then on, he was in the army for a long time. He also once again entered the camp of Kiyomasa (Katō Kiyomasa, Japanese general) to argue, his spirit was fierce and fearless. The year before last, the court ordered him to go to Japan, under the guise of traveling in the mountains, to inquire about the enemy's situation. People were worried about him, but Song Yun was calm and showed no difficulty. He presided over this matter and was able to return. (Seoaejip) Anecdotes of Chief Monk Hwawol A Silent Practitioner Anecdotes, he was also proficient in writing, and his collection of cursive scripts was circulated among scholars. He once wrote the 'Biographies of Eminent Korean Monks'. At that time, Yi Dong-gwan 𠃔甫 said that there was a silent practitioner, whose clan was unknown, about fifty years old, sometimes tonsured (referring to monks), sometimes a wandering ascetic. He does not recite scriptures, does not worship the Buddha, and sits in meditation all day long, with his eyes closed. Someone went to visit him, whether noble or lowly, he did not look up or change his expression. Asked him (questions)
名不應。問從甚處來亦不應。故以嘿行者名焉。居歸正寺別區。時予𨗁在龜城。道人存純謂予言。行者嘗冬月數一座具。著一衲衣。衲中無蟣虱。坐冰突上。寒色不形。學道後進。抱冊往從質疑者。無不委細開說。方大寒恐其凍也。候出時。遣房子急爇柴頭。溫其突而去。行者來觀之。無喜慍色。徐出戶。拾石礫填突口。泥其灰涂隙。而上宴坐如初。自是不復遣溫也。嘗齋時食。菜不用醬。又不禁午後食。值幸則食之。或至七八日不食。自言凡名山有聖蹟。無不遊觀。予往見不交一言。后乙丑歲冬十月。游窟巖寺。寺僧曰。近嘿行者。來陟鹯嵓。樂之。就石窟構一小庵。躬負石等階。新開磴道。自山下至窟。置三百餘層。無一石動搖者。時聞齋鼓。下來飯食。至十餘日不下。因往候焉。片石上有七言頌。是行者所作。其言頗涉神仙事。庚午歲。以定戎分道乘傳復至龜城。問行者今在何所。城人云。頃往奉州三角山門巖居焉。去歲夏月住窒巖寺。時謂寺僧曰。有思自北方來萃此城。因下山入城。乘城上巡行而出。城人皆見之。後有鬼火。晝伏昏起。其色青。小大不等。或入人家。或聚園樹。或飛空中。城人擊鳴[咒-幾+尢]以噪之。守夜不眠。如是過數日方止。時余之妻息。下在是城。問之果然。後有僧益芬。來告余
【現代漢語翻譯】 現代漢語譯本： 他的名聲與實際不符。問他從哪裡來，他也不回答。因此，人們稱他為『嘿行者』。他住在歸正寺的別院。當時我（予，指作者本人）在龜城。道人存純對我說，『嘿行者』曾經在寒冬臘月只用一套坐具，身穿一件衲衣，衲衣里沒有虱子。他坐在冰冷的石墩上，寒冷之色不顯露。有學道後進之人，抱著書本前去向他請教問題，他沒有不詳細解釋的。因為天氣非常寒冷，恐怕他受凍，（我）在他出來的時候，讓房裡的僕人趕緊燒柴火，把石墩烤暖后離開。『嘿行者』來觀看，沒有喜悅或惱怒的表情，慢慢地走出屋子，撿起石子填塞石墩的孔洞，用泥灰塗抹縫隙，然後像原來一樣在上面安然打坐。從此以後，（我）就不再讓人去烤暖石墩了。他曾經在齋戒時吃飯，菜里不用醬。又不禁止午後吃飯，遇到想吃的時候就吃，有時甚至七八天不吃飯。他自己說，凡是名山有聖蹟的地方，沒有不遊覽觀看的。我前去拜見他，他沒有和我交談一句話。後來在乙丑年（1085年）冬天十月，他遊覽窟巖寺。寺里的僧人說，最近『嘿行者』來攀登鹯嵓，很喜歡那裡，就在石窟里建造了一個小庵，親自背石頭等階，新開闢了石磴道，從山下到石窟，設定了三百多層，沒有一塊石頭鬆動。有時聽到齋鼓聲，就下來吃飯，有時十幾天不下來。因此（我）前去拜訪他，在一塊石片上看到一首七言頌，是『嘿行者』所作，其中的內容頗涉及神仙之事。庚午年（1090年），我因為定戎分道的事情，乘坐驛車再次來到龜城，問『嘿行者』現在在哪裡。城裡的人說，不久前他去了奉州三角山的門巖居住。去年夏天住在窒巖寺，當時他對寺里的僧人說，『有思』（可能是人名）從北方來到這裡聚集。於是下山進入城裡，沿著城墻巡視了一圈后離開。城裡的人都看見了他。後來出現了鬼火，白天隱藏，黃昏時出現，顏色是青色的，大小不一，有時進入人家，有時聚集在園子里的樹上，有時飛在空中。城裡的人敲擊鳴[咒-幾+尢]（一種法器）來喧鬧驅趕它，守夜不睡覺。像這樣過了幾天才停止。當時我的妻子兒女，住在城裡，問他們，果然如此。後來有僧人益芬，來告訴我。
【English Translation】 English version: His reputation did not match reality. When asked where he came from, he would not answer. Therefore, he was named 'Silent Practitioner'. He lived in a separate area of Guizheng Temple. At that time, I (Yu, referring to the author himself) was in Guicheng. The Daoist Cunchun said to me, 'The Silent Practitioner' once used only one set of sitting tools in the cold winter months, wearing a patched robe without any lice. He sat on the cold stone pier, and the coldness did not show on his face. When advanced students of the Dao came to him with books to ask questions, he would explain them in detail without fail. Because the weather was very cold, fearing that he would be frozen, (I) would have the servants in the room quickly burn firewood to warm the stone pier before he came out. The 'Silent Practitioner' would come to look at it, without any expression of joy or anger, and slowly walk out of the house, pick up stones to fill the holes in the stone pier, smear the cracks with mud ash, and then sit in meditation on it as before. From then on, (I) no longer had people warm the stone pier. He used to eat during mealtimes, but he did not use sauce with his vegetables. He also did not abstain from eating after noon, eating whenever he felt like it, sometimes not eating for seven or eight days. He himself said that he had visited and viewed all the famous mountains with sacred sites. I went to see him, but he did not exchange a single word with me. Later, in the winter of the Yichou year (1085 AD), he visited Kuoyan Temple. The monks of the temple said that recently the 'Silent Practitioner' had come to climb Jianyan, liked it very much, and built a small hermitage in the stone cave, personally carrying stones to make steps, and newly opened a stone path, setting up more than three hundred layers from the foot of the mountain to the cave, without a single stone shaking. Sometimes when he heard the sound of the fasting drum, he would come down to eat, and sometimes he would not come down for more than ten days. Therefore, (I) went to visit him and saw a seven-character poem on a stone tablet, which was written by the 'Silent Practitioner', and its content was quite related to the affairs of immortals. In the Gengwu year (1090 AD), because of the Dingrong branch road, I took the post car and came to Guicheng again, asking where the 'Silent Practitioner' was now. The people in the city said that he had recently gone to live in Menyan on Sanjiao Mountain in Fengzhou. Last summer, he lived in Zhiyan Temple, and at that time he said to the monks in the temple, 'Someone named You Si' (possibly a person's name) came from the north to gather here. So he went down the mountain and entered the city, patrolling along the city wall and then leaving. The people in the city all saw him. Later, ghost fires appeared, hiding during the day and appearing at dusk, the color was blue, the size was different, sometimes entering people's homes, sometimes gathering on the trees in the garden, sometimes flying in the air. The people in the city struck the Ming[咒-幾+尢] (a kind of Buddhist instrument) to make noise and drive it away, staying up all night. It stopped after several days. At that time, my wife and children lived in the city, and when I asked them, it was indeed so. Later, the monk Yifen came to tell me.
。近往三角山。見行者無小恙好在。近旁村民。恐行者之去。相與修宅。所住草屋。日夕供護焉。將告別。行者謂芬曰。大都修行者。不以寒若易其志。今之修行。必欲高樓屹殿庇其徒。美食細服供其身。出入公卿士大夫之門。諭以造寺息利。為得福多。屠割平民。烏在其為修行者歟。汝勉之無忽也。芬佩服焉。東觀言如此。因撰傳以補僧史之闕焉(補閑集)。
尼姑
金氏(太夫角干金庾信妻)
聖德王十年。令曰。今中外平安。高枕無憂。太大角干之賜也。夫人儆戒相成。陰功亦多。寡人未嘗忘於心。思欲報之。命歲賜南城租一千石。時金落髮為尼。命封為夫人。
詩僧
大覺國師
嘗讀文烈公集。見大覺國師碑。師以王子求出家。如宋聞道。得賢首達摩天臺慈恩南山等五宗法門。至泗上禮僧伽塔。天竺寺禮觀音像。皆放光明。北遼天祐帝聞其名。送大藏經諸宗疏鈔六千九百餘卷。燕京法師云谞。高昌國阇梨尸羅縛底。亦皆以策書法服為問。遼人來聘者皆請見。吾使入遼。則必問師安否。日本人求師碑誌。其為異國所尊如此。師餘力外學經史百子。皆尋其根抵。率爾落筆。文辭平淡而有味。令得數詩嘗味之。文烈公平淡之言。信哉。到飛來方丈。禮普德聖師云。涅盤方等教
【現代漢語翻譯】 現代漢語譯本： 最近我去了三角山，看到修行者一切安好。附近的村民擔心修行者離開，一起為他修理住所，日夜守護他所住的草屋。我將要告別時，修行者對我說：『大凡修行之人，不應因寒冷而改變其志向。如今的修行，必定要高樓大殿來庇護他們的徒弟，用美食華服來供養他們的身體，出入于公卿士大夫的門庭，勸說人們建造寺廟可以獲得更多利益，甚至宰割平民百姓。這樣的人，又怎麼能算是修行者呢？你努力吧，不要疏忽啊！』我對此銘記於心。東觀的記載就是這樣，因此我撰寫傳記來補全僧人史的缺失（出自《補閑集》）。
尼姑
金氏（太夫角干金庾信（Kim Yu-sin）之妻）
聖德王（King Seongdeok）十年（公元711年），國王下令說：『如今國家內外平安，我可以高枕無憂，這都是太大角干（太夫角干是官職名）的功勞。夫人（指金氏）的警惕和輔佐，陰德也很多。我從未忘記在心裡，想要報答她。』於是命令每年賜予南城租稅一千石。當時金氏已經落髮為尼，國王便封她為夫人。
詩僧
大覺國師（Daegak Guksa）
我曾經讀過文烈公（Munyeol Gong）的文集，看到了大覺國師的碑文。國師以王子的身份出家，像宋朝人一樣求學問道，得到了賢首（Hyeon Su）、達摩（Dharma）、天臺（Cheontae）、慈恩（Cien）、南山（Nanshan）等五個宗派的法門。他到泗上禮拜僧伽塔（Sangha Pagoda），在天竺寺禮拜觀音像，都放出光明。北遼天祐帝（Emperor Tianyou of Northern Liao）聽說了他的名聲，送來了大藏經以及各宗派的疏鈔六千九百多卷。燕京的法師云谞（Yun Xu），高昌國的阇梨尸羅縛底（Śīlabhadra），也都用書信和袈裟來問候。遼國來聘問的人都請求見他。我們出使遼國，他們必定會問國師是否安好。日本人也請求為國師撰寫碑文。他被異國所尊敬就是這樣。國師用剩餘的精力研究經史百子，都探尋其根源。隨意落筆，文辭平淡卻有韻味。我得到他的幾首詩，曾經品味過。文烈公所說的平淡，確實如此。他到達飛來方丈，禮拜普德聖師（Bode Seonsa），說：『涅槃方等教（Nirvana Vaipulya Sutra）……』
【English Translation】 English version: Recently, I went to Triangular Mountain and saw that the practitioner was well. The nearby villagers, fearing that the practitioner would leave, worked together to repair his dwelling and guarded the thatched hut where he lived day and night. When I was about to say goodbye, the practitioner said to me, 'Generally, a practitioner should not change his will because of the cold. Today's practice must have tall buildings and grand halls to shelter their disciples, and fine food and clothing to nourish their bodies, going in and out of the gates of dukes, ministers, and scholar-officials, persuading people that building temples can bring more benefits, even slaughtering ordinary people. How can such people be considered practitioners? Strive on and do not neglect!' I kept this in mind. This is how it is recorded in Dongguan, so I wrote a biography to supplement the missing parts of the history of monks (from 'Supplementary Collection').
Buddhist Nun
Kim (Wife of Taeafu Kakgan Kim Yu-sin)
In the tenth year of King Seongdeok's reign (711 AD), the king issued an order saying, 'Now that the country is peaceful inside and out, I can rest easy, all thanks to Taeafu Kakgan (Taeafu Kakgan is an official title). The lady's (referring to Kim) vigilance and assistance, and her hidden virtues, are also many. I have never forgotten it in my heart and want to repay her.' So he ordered that one thousand stones of tax from Namseong be granted to her annually. At that time, Kim had already shaved her head and become a nun, so the king conferred upon her the title of Lady.
Poet Monk
Daegak Guksa (National Preceptor Daegak)
I once read the collection of Munyeol Gong (Duke Munyeol) and saw the inscription of Daegak Guksa. The National Preceptor left home as a prince, seeking knowledge like the people of the Song Dynasty, and obtained the Dharma gates of the five schools of Hyeon Su (Avatamsaka), Dharma (Zen), Cheontae (Tiantai), Cien (Yogācāra), and Nanshan (Vinaya). He went to Sasa to worship the Sangha Pagoda, and at Cheonchuk Temple to worship the Avalokiteśvara statue, both of which emitted light. Emperor Tianyou of Northern Liao heard of his fame and sent the Tripitaka and more than six thousand nine hundred volumes of commentaries from various schools. The Dharma master Yun Xu of Yanjing, and Śīlabhadra, the Acharya of Gaochang, also sent letters and robes to inquire. Those who came from Liao to visit all requested to see him. When we went to Liao as envoys, they would surely ask if the National Preceptor was well. The Japanese also requested to write an inscription for the National Preceptor. This is how he was respected by foreign countries. The National Preceptor used his remaining energy to study the classics and histories, all exploring their roots. He wrote casually, and his writing was plain but flavorful. I obtained several of his poems and have tasted them. The plainness that Munyeol Gong spoke of is indeed so. He arrived at the Flying Abode and paid respects to Bode Seonsa (Zen Master Bode), saying, 'Nirvana Vaipulya Sutra...'
。傳授自吾師。兩聖橫經日。(元曉義相。受涅槃維摩經于師)高僧獨步時。隨緣任南北。在道勿迎隨。可借飛房后。東明古國危。(師本高句麗盤龍寺沙門飛房至百濟孤大山。后神人見於高句麗馬嶺。告人曰。汝國敗無日)題錦石庵云。老苔班似錦。瑞石列如屏。時有高僧倚。長眠養性靈。題龍巖院云。踏盡殘花上翠微。徘徊瞻景欲忘歸。他年若也酬前志。高臥煙霞與世違(補閑集)。
無礙智國師
無礙智國師。戒膺講道外。遊刃于文章。睿王邀入大內。苦請留。師作詩云。聖來嚴明辭未得。巖猿私鶴別江東。多年倖免魚吞餌。一旦翻為鳥在籠。無限旅愁宮裡月。有明歸夢洞中風。不知何日君恩報。瓶錫重回對碧峰。即往太白山卜居將終焉。上覆遣使徴之。屢詔不受(補閑集)。
大鑒國師
大鑒國師坦然。筆跡精妙。詩格高淡。所過多題詠。三角山文殊寺詩曰。一宣何寥廓。為緣俱寂寞。路穿石罅通。泉透雲根落。晧月掛檐楹。涼風動林壑。誰從彼上人。清坐學真樂。作四威儀頌。寄宋朝介諶禪師。師見而奇之。即以衣缽遙傳之。安信居士。位毗琴山白雲庵。師嘗訪之。題詩于板。後有人竊此詩板欲去。已到山下。玄風官吏逆知之。收在官府。不知其真跡令在否(補閑集)。
【現代漢語翻譯】 現代漢語譯本： 傳授自我的老師。元曉（Wonhyo）和義湘（Uisang）兩位聖人在橫經日（時間不詳）一起向老師學習。《涅槃經》（Nirvana Sutra）和《維摩經》（Vimalakirti Sutra）。高僧的地位獨一無二，隨緣任運，南北漂泊。在修道的過程中，不要刻意迎合或追隨。或許可以借用飛房（一種飛行工具或住所）之後。東明古國（指高句麗）危在旦夕。（老師原本是高句麗盤龍寺的沙門，乘坐飛房到達百濟的孤大山。後來有神人在高句麗的馬嶺見到他，告訴人們說：『你們的國家滅亡的日子不遠了』）。 在錦石庵題詩說：老苔的斑紋像錦緞一樣美麗，瑞石排列得像屏風一樣。時常有高僧依靠著它們，長眠於此，修養性靈。在龍巖院題詩說：踏盡殘花，登上翠微山。徘徊觀賞美景，幾乎忘記了歸途。他年如果能夠實現以前的志向，就隱居在煙霞之中，與世隔絕（補閑集）。
無礙智國師 無礙智國師，除了精通戒律和講經說法之外，還擅長文章。睿王（具體哪位國王待考）邀請他進入大內（皇宮），苦苦請求他留下。國師作詩說：聖上嚴厲地挽留，難以推辭，像巖猿和私鶴一樣告別江東。多年來僥倖免於被魚吞食的命運，一旦反而成了籠中之鳥。宮裡月色，帶來無限的旅愁，夢中吹拂著山洞中的清風，渴望歸去。不知道什麼時候才能報答皇上的恩情，重新拿著瓶錫，面對碧綠的山峰。隨即前往太白山隱居，打算在那裡終老。皇上再次派遣使者徵召他，多次下詔，他都不接受（補閑集）。
大鑒國師 大鑒國師坦然，筆跡精妙，詩格高雅淡泊。所到之處多有題詠。在三角山文殊寺題詩說：一宣（指佛法）多麼空曠寥廓，因為一切都歸於寂寞。道路穿過石頭的縫隙而相通，泉水從云的根部滴落。皎潔的月光掛在屋檐上，涼爽的清風吹動著樹林山谷。誰會像那位上人一樣，清靜地坐著，學習真正的快樂。創作了《四威儀頌》，寄給宋朝的介諶禪師。介諶禪師見到后，感到非常驚奇，就遙遙地將衣缽傳給了他。安信居士，住在毗琴山白雲庵。國師曾經拜訪他，在木板上題詩。後來有人偷了這塊詩板想要拿走，已經到了山下。玄風的官吏事先知道了這件事，就收繳了這塊詩板，儲存在官府。不知道他的真跡現在是否還在（補閑集）。
【English Translation】 English version: Passed down from my teacher. The two sages, Wonhyo (元曉) and Uisang (義湘), studied the Nirvana Sutra (涅槃經) and Vimalakirti Sutra (維摩經) with the teacher on Hengjing Day (橫經日) (date unknown). The high monk's position was unique, following fate and wandering north and south. In the process of cultivation, do not deliberately cater to or follow. Perhaps one can borrow after the flying chamber (飛房) (a flying tool or residence). The ancient kingdom of Dongmyeong (東明) (referring to Goguryeo) is in danger. (The teacher was originally a monk from Panlong Temple (盤龍寺) in Goguryeo, who arrived at Godaesan (孤大山) in Baekje by flying chamber. Later, a deity saw him at Maling (馬嶺) in Goguryeo and told people: 'The day of your country's demise is not far away'). He wrote a poem at Jinseok Hermitage (錦石庵): The patterns of the old moss are as beautiful as brocade, and the auspicious stones are arranged like screens. High monks often lean on them, sleeping here for a long time, cultivating their spirits. He wrote a poem at Yongam Temple (龍巖院): Treading on the fallen flowers, I climb Mount Cuiwei (翠微). Wandering and admiring the scenery, I almost forget the way home. If I can fulfill my previous aspirations in the future, I will live in seclusion among the misty clouds, isolated from the world (Supplement to Leisurely Talks).
National Preceptor Wu'aeji (無礙智) National Preceptor Wu'aeji, in addition to being proficient in precepts and preaching, was also skilled in writing. King Rui (睿王) (specific king to be determined) invited him into the palace and begged him to stay. The National Preceptor wrote a poem saying: The Holy One sternly retains me, making it difficult to refuse, like rock monkeys and private cranes bidding farewell to Jiangdong. For many years, I have been fortunate to avoid being swallowed by fish, but now I have become a bird in a cage. The moonlight in the palace brings endless travel sorrows, and the clear wind in the cave blows in my dreams, longing to return. I don't know when I can repay the Emperor's kindness, and once again hold the bottle and tin staff, facing the green peaks. He then went to Mount Taebaek (太白山) to live in seclusion, intending to spend his remaining years there. The Emperor sent envoys to summon him again, and issued edicts many times, but he refused to accept them (Supplement to Leisurely Talks).
National Preceptor Daegeum (大鑒) National Preceptor Daegeum Tanran (坦然) had exquisite calligraphy and elegant and淡泊 poetry. He often wrote poems wherever he went. He wrote a poem at Munsu Temple (文殊寺) on Mount Samgak (三角山): How vast and desolate is the One Proclamation (referring to the Dharma), because everything returns to silence. The road passes through the cracks in the stones, and the spring water drips from the roots of the clouds. The bright moonlight hangs on the eaves, and the cool breeze stirs the forests and valleys. Who, like that Superior Person, will sit quietly, learning true joy. He composed the 'Ode to the Four Dignities' (四威儀頌) and sent it to Chan Master Jiechen (介諶) of the Song Dynasty (宋朝) (960-1279). Chan Master Jiechen was amazed when he saw it, and remotely transmitted the robe and bowl to him. Layman Ansin (安信) lived in Baegunam Hermitage (白雲庵) on Mount Bigeum (毗琴山). The National Preceptor once visited him and wrote a poem on a wooden board. Later, someone stole this wooden board and wanted to take it away, and had already reached the foot of the mountain. The officials of Hyeonpung (玄風) knew about this in advance, so they confiscated the wooden board and kept it in the government office. I don't know if his original handwriting is still there now (Supplement to Leisurely Talks).
龜山曇秀禪師
龜山曇秀禪師。與郭玙處士金洪兩學士(金富轍洪灌)等。為文會之交。時睿王幸西都。郭金洪皆扈駕。唯曇秀不得詣行在。有詩寄云。青雲二學士。白日一仙翁。並筆巡遊下。連裾扈從中。大同楊柳雨。長樂牧丹風。應制多佳句。聯篇寄驛筒(補閑集)。
無己
僧無己。自號大昏子。隱居智異山。餘三十年。不釋一衲。每冬夏入山不出。卷肚皮在帶索中。春秋鼓肚遊山。日食三四斗。一坐必浹旬。起行則朗吟山偈。山四面七十餘庵。一庵每宿軌留一偈。無住庵詩曰。此境本無住。何人起此堂。唯余無己者。去住兩無妨。語若疏易。而寄意高深。殆寒拾之流歟(補閑集)。
修禪社卓然師
師寄相之子。筆法絕倫。甲辰之春。自京師還江南。道過雞龍山下一村。見有鵲棲於樹體。皓臆丹尾黔。居民長福云。此鵲來巢已七年矣。其雛每歲為土梟所食。呼訴不已。哀惑所鐘。一年頭始白。二年頭盡白。三年體渾白。及今年倖免其厄。尾漸還黑。然師異之。語同社天英師。師曰。噫此所謂禽頭人也。乃作詩曰。怨氣積頭成雪嶺。血痕治臆化丹田。渠如不惱他家子。四海霜毛一日玄。英師為晉陽公所縻住斷俗。爵禪師時年三十餘(補閑集)。
雉岳老僧
陳補闕
。因王事行過雉岳西。松杉蔭密。水石幽奇。心愛之。入洞中。有草屋兩三。隱映林間。一老僧帶兒于坐溪石。陳下馬與語。氣韻不凡。遂偶坐。見一紙扇𦘕蟠松。陳取扇書其背云。老僧長伴蒼髯叟。何更移真入扇團。僧即和云。春風不到峨嵋嶺。樸地蛟龍翠作團。陳驚愕歎服。又贈十韻。語意俱清絕。不知何許人(補閑集)。
三重空空
性不檢。好詩酒。居不離京師。雖晚歲喜與少年輩游。酷酊吟哦。嘲花弄草。以自放也。
常過布川。留詩讚石彌勒云。金色巍巍丈六身。青山獨立幾經春。我來稽首無何語。曩劫同修是故人。后廋壯元碩。以中道按廉。過此見之。代彌勒戲書云。腰上僧形不俗身。長安桃李眼迷春。莫言曩劫同修善。吾黨曾無破戒人。空空聞之。作解嘲詩。上相國崔公云。昔過布川院。閑留一首詩。多談彌勒在。戲答使人疑。公絕倒(補閑集)。
麟角禪師
磧川寺詩曰。隔林遙聽出山鐘。知有蓮坊在翠峰。樹密影遮當戶月。谷虛聲答打門筇。水鋪白練流今石。虹曳青羅掛古松。莫怪老人留數日。當年普照示遺蹤(詩選)。
靜明禪師
智異山詩。問君直入千峰里。知在煙霞第幾重。流水落花迷去路。他年何處訪高蹤。
聖能
白雲峰詩
【現代漢語翻譯】 現代漢語譯本： 因為公務出行，我經過雉岳山的西邊。松樹和杉樹的樹蔭濃密，水和石頭呈現出幽靜奇異的景象，我非常喜愛這裡。進入山洞中，有兩三間草屋，隱約地在樹林間顯現。一位老僧帶著一個孩子坐在溪邊的石頭上。我下了馬與他交談，他的氣度和韻致很不平凡，於是我隨意地坐了下來。看見一把紙扇上畫著盤繞的松樹。我拿起扇子在背面寫道：『老僧長久陪伴著蒼老的松樹，何必再把真的松樹移到扇面上呢？』老僧隨即應和道：『春風吹不到峨嵋山頂，樸素的地方蛟龍盤踞，翠綠的松樹聚整合團。』我驚愕歎服。又贈送了他一首十韻的詩，詩的語言和意境都清新絕妙。不知道他是哪裡人。（補閑集） 三重空空（僧人的法號） 他不拘小節，喜愛詩歌和酒，居住不離開京城。即使到了晚年，也喜歡與年輕人交往，常常喝得大醉，吟詩作賦，嘲弄花草，以此來放縱自己。 他經常經過布川，留下一首詩讚美石彌勒（Maitreya，未來佛）說：『金色的身軀巍峨高大，青山中獨自聳立經歷了多少個春天。我來稽首禮拜，沒有其他話語，往昔的劫數中我們一同修行，是老朋友啊。』後來廋壯元碩（人名），以中道的身份擔任按廉使，經過這裡看見這首詩，代替彌勒戲謔地寫道：『腰上穿著僧人的衣服，卻是不俗的身軀，長安的桃花和李花迷亂了你的眼睛。不要說往昔的劫數中一同修行，我們這些人中沒有破戒的人。』空空（僧人的法號）聽說了這件事，作了一首解嘲的詩，獻給相國崔公（人名）說：『過去經過布川院，隨意地留下一首詩。大多談論彌勒佛的事情，戲謔地回答使人疑惑。』崔公（人名）聽了，笑得前仰後合。（補閑集） 麟角禪師（僧人的法號） 在磧川寺（寺廟名）的詩中寫道：『隔著樹林遠遠地聽到寺廟傳來的鐘聲，知道有蓮花佛寺在翠綠的山峰中。茂密的樹木遮擋了照到門戶的月光，空曠的山谷迴應著敲打寺門的竹杖聲。流水像白色的絲綢鋪在今天的石頭上，彩虹像青色的絲帶掛在古老的松樹上。不要奇怪我這個老人要在這裡停留幾天，當年普照（僧人法號）曾在這裡留下遺蹟。』（詩選） 靜明禪師（僧人的法號） 智異山（山名）詩：『問你徑直進入千重山峰之中，知道在煙霞的第幾層？流水和落花使人迷失了回去的路，他年要在哪裡尋訪你的高尚軌跡？』 聖能（僧人的法號） 白雲峰（山名）詩
【English Translation】 English version: Because of official business, I passed by the west side of Chihak Mountain. The shade of pine and cedar trees was dense, and the water and stones presented a secluded and strange scene. I loved it very much. Entering the cave, there were two or three thatched cottages, faintly visible among the trees. An old monk was sitting on a stone by the stream with a child. I dismounted and spoke with him. His demeanor and charm were extraordinary, so I sat down casually. I saw a paper fan painted with a coiled pine tree. I took the fan and wrote on the back: 'The old monk accompanies the old pine tree for a long time, why bother moving the real pine tree onto the fan?' The monk immediately responded: 'The spring breeze does not reach the top of Mount Emei (Emei Mountain), in the simple place, dragons coil, and the green pine trees gather into a ball.' I was astonished and admired him. I also presented him with a ten-rhyme poem, the language and artistic conception of which were fresh and exquisite. I don't know where he was from. (Supplement to Leisurely Collection) Samjung Kongkong (Monk's Dharma name) He was uninhibited, loved poetry and wine, and lived without leaving the capital. Even in his later years, he liked to associate with young people, often getting drunk, reciting poems, mocking flowers and plants, in order to indulge himself. He often passed by Buchuan, leaving a poem praising the Stone Maitreya (Maitreya, the future Buddha) saying: 'The golden body is majestic and tall, standing alone in the green mountains for many springs. I come to bow and worship, without other words, in past kalpas we practiced together, we are old friends.' Later, Soong Wonseok (person's name), as an envoy, passed by here and saw this poem, jokingly writing on behalf of Maitreya: 'Wearing a monk's robe around your waist, you have an extraordinary body, the peach blossoms and plum blossoms of Chang'an (ancient capital of China) have confused your eyes. Don't say that we practiced together in past kalpas, none of us have broken the precepts.' Kongkong (Monk's Dharma name) heard about this and wrote a self-deprecating poem, presented to Minister Choe (person's name) saying: 'In the past, I passed by Buchuan Temple and casually left a poem. Mostly talking about Maitreya Buddha, jokingly answering to make people doubt.' Minister Choe (person's name) laughed so hard he fell over. (Supplement to Leisurely Collection) Lingak Zen Master (Monk's Dharma name) In the poem of Gichon Temple (Temple name), he wrote: 'Hearing the temple bell from afar across the forest, I know there is a lotus temple in the green peaks. The dense trees block the moonlight shining on the door, the empty valley echoes the sound of the bamboo staff knocking on the temple gate. The flowing water is like white silk spread on today's stones, the rainbow is like a green ribbon hanging on the ancient pine tree. Don't be surprised that I, an old man, will stay here for a few days, Pojo (Monk's Dharma name) left traces here in those years.' (Poetry Selection) Jeongmyeong Zen Master (Monk's Dharma name) Jiri Mountain (Mountain name) poem: 'Asking you to go straight into the thousands of peaks, do you know which layer of mist and haze you are in? The flowing water and fallen flowers make people lose their way back, where will I find your noble traces in the future?' Seongneung (Monk's Dharma name) Baegun Peak (Mountain name) poem
。矗矗奇形幾萬重。雲中秀出碧芙蓉。神光永照黃金界。淑氣長留白玉峰。突兀岡巒含月色。幽深洞壑秘仙蹤。清游更欲登高頂。俯瞰蒼溟一快𦚾(北漢志)。
元曉[企-止+(口/土)]詩。玉樹瓊林密不開。琉璃凈界絕塵埃。峨峨雪色峰千疊。激激雷聲水萬回。觀靜高僧枯更寂。學飛雛鶴去還來。超然是處尋真客。薄暮登臨元曉企-止+(口/土)。
無畏 招隱(山人)
能訓善吹笛。與益齋常從游。嘗筑亭。名以招隱。有詩云。移得花叢妝后砌。折來松梢補西檐。手中只慣山中事。古下那知世味甜(詩選)。
坦然
文殊寺詩。一室何廖廓。萬緣俱寂寞。路穿石罅通。泉透雲根落。皓月掛詹楹。涼風勤林壑。誰從彼上人。清坐學真樂(北漢志)。
沖奯(高麗松廣社僧)
沖奯。初以南省正元脫身。往松廣社修真。崔怡為知申事專政。以書遺茶香。使請書報。師曰。子已絕俗。何須書往復為。怡且以詩贈之。即次云。瘦鶴靜翹松頂月。寒云輕逐嶺頭風。箇中面目同千里。何更新煩語一通。卒不以書答(勝覽)。
惠文(字彬然)
與覺月齋。名工於詩。深得山人體。一時名士多從之遊。與李奎報交遊。文死。奎報作哀詞(本集)。
【現代漢語翻譯】 現代漢語譯本 矗立的奇峰異石數以萬計，在雲中顯露出如碧玉芙蓉般的美麗。 神聖的光芒永遠照耀著黃金般的世界，美好的氣息長久地停留在白玉般的山峰。 突兀的山岡和山巒蘊含著月色，幽深的山洞和峽谷隱藏著神仙的軌跡。 清閑地遊覽更想登上最高的山頂，俯瞰蒼茫的大海，真是痛快啊！（北漢志） 元曉（Wonhyo）（新羅時期著名高僧）詩：茂密的玉樹和瓊林沒有空隙地生長著，琉璃般清凈的世界沒有一絲塵埃。 巍峨的雪峰重重疊疊，激盪的雷聲伴隨著萬道迴旋的流水。 觀靜的高僧枯寂更深，學習飛翔的雛鶴離去又回來。 超然物外的人在這裡尋找真理，傍晚時分元曉（Wonhyo）也登臨此地。（北漢志） 無畏（Wubei） 招隱（山人） 擅長訓導和吹笛，與益齋（Yizhai）常常一起遊玩。曾經建造亭子，命名為招隱。有詩說：移植花叢來裝飾後面的臺階，折來松樹的樹梢來修補西邊的屋檐。 手中只習慣山中的事情，哪裡知道世俗的滋味是甜是苦呢？（詩選） 坦然 文殊寺詩：一間屋子多麼空曠寂寥，所有的塵緣都已寂滅。 道路穿過石縫相通，泉水穿透云的根部滴落。 皎潔的月光掛在屋檐上，涼爽的風吹拂著樹林和山谷。 誰跟隨這位高僧，清靜地坐著學習真正的快樂？（北漢志） 沖奯（Chonghye）（高麗松廣社僧） 沖奯（Chonghye），最初以南省正元（Namsheng Zhengyuan）的身份脫離塵世，前往松廣社（Songguangshe）修行。 崔怡（Cui Yi）作為知申事（Zhishishi）專權，寫信並送去茶葉和香，讓沖奯（Chonghye）回信。 沖奯（Chonghye）說：您已經斷絕了世俗，何必書信往來呢？崔怡（Cui Yi）還寫詩贈送給他，沖奯（Chonghye）隨即用原韻作詩說： 清瘦的鶴靜靜地翹首于松樹頂上的月亮，寒冷的云輕輕地追逐著山嶺頭的風。 彼此的面目相隔千里都一樣，何必再用言語來溝通呢？最終沒有用書信回覆。（勝覽） 惠文（Huiwen）（字彬然） 與覺月齋（Jueyuezhai）齊名，擅長寫詩，深刻地領悟了山水詩的風格。 當時的名士很多都跟隨他遊玩，與李奎報（Li Kui-bao）交好。 惠文（Huiwen）去世后，李奎報（Li Kui-bao）寫了哀詞。（本集）
【English Translation】 English version Tens of thousands of towering, strangely shaped peaks stand tall, displaying the beauty of jade lotuses amidst the clouds. The divine light eternally illuminates the golden realm, and the auspicious aura lingers long on the white jade peaks. Abrupt hills and mountains contain the moonlight, and secluded caves and valleys conceal the traces of immortals. Leisurely touring, one desires to ascend the highest peak, overlooking the vast sea, a truly exhilarating experience! (Annals of the Northern Han Dynasty) Poem by Wonhyo (A prominent monk of the Silla period): Dense jade trees and jasper forests grow without gaps, a pure, crystal-like world free from dust. Lofty snow-capped peaks rise in layers, and rushing thunder accompanies ten thousand streams of swirling water. The meditating high monk is even more profoundly solitary, and the fledgling cranes learning to fly leave and return. Transcendent individuals seek truth in this place, and at dusk, Wonhyo (Wonhyo) also ascends here. (Annals of the Northern Han Dynasty) Wubei (Wubei) - Reclusive (Hermit) He was skilled in teaching and playing the flute, often traveling with Yizhai (Yizhai). He once built a pavilion, naming it 'Seeking Seclusion.' A poem says: Transplanting flower bushes to adorn the back steps, breaking off pine branches to mend the west eaves. His hands are only accustomed to mountain affairs; how would he know whether the taste of the world is sweet or bitter? (Selected Poems) Tanran Poem for Manjusri Temple: How desolate and empty is this one room, all worldly connections are extinguished. The road passes through stone crevices, and the spring water drips through the roots of the clouds. The bright moon hangs on the eaves, and the cool breeze diligently caresses the forests and valleys. Who follows this high monk, sitting quietly to learn true joy? (Annals of the Northern Han Dynasty) Chonghye (Chonghye) (Monk of Songguang Community in Goryeo) Chonghye (Chonghye) initially renounced the world as Namsheng Zhengyuan (Namsheng Zhengyuan), going to Songguang Community (Songguangshe) to cultivate. Cui Yi (Cui Yi), as Zhishishi (Zhishishi) in power, wrote a letter and sent tea and incense, asking Chonghye (Chonghye) to reply. Chonghye (Chonghye) said: 'You have already severed worldly ties, why bother with correspondence?' Cui Yi (Cui Yi) also wrote a poem to him, and Chonghye (Chonghye) immediately responded with a poem using the same rhyme: The slender crane quietly cranes its neck at the moon on the pine top, the cold clouds lightly chase the wind at the mountain ridge. Our faces are the same even thousands of miles apart, why bother with words to communicate further? In the end, he did not reply with a letter. (Comprehensive View) Huiwen (Huiwen) (Style name: Binran) He was as famous as Jueyuezhai (Jueyuezhai), skilled in writing poetry, deeply understanding the style of landscape poetry. Many famous scholars of the time followed him on travels, and he was on good terms with Li Kui-bao (Li Kui-bao). After Huiwen (Huiwen) died, Li Kui-bao (Li Kui-bao) wrote an elegy. (Collected Works)
天壽寺詩云。路長門外人南北。松老嵓邊月古今。天龍寺云。地泮花新意。冰消水舊聲。繩鞋云。中青藍畝錯。邊白雪城環(補閑集)。
圓鏡(高麗玉子僧)
圓鏡。手跡在檜巖壁上。大定間。金使入觀書跡。一人曰。貴人筆。一人曰。山人書。蔬筍之氣頗存。傍有一僧。以實告。二人皆喜其言中。乃題詩曰。玉子膏染氣卒存。山僧蔬筍尚餘痕。顛張醉素無全骨。卻恨當年許作髡(勝覽)。
守真(開泰寺僧統)
守真。學博識精。奉來勘大藏經正錯。如素所親譯。河直講千朝作詩。並以芥子一袋見寄。師即次韻答之曰。芥子吾宗所極論。須彌巨海總能吞。惠來經榻知何意。即事談玄報佛恩。真老宿道該今。為吾教都僧統(補閑集)。
義砧(國初詩僧)
義砧。精於杜詩。柳泰齋嘗從游。受學杜詩。我 成廟命以諺文註解杜詩。間有迂曲處。皆砧所傳(𤨏錄)。
泰齋寄詩云。十年南北苦相思。有底浮生久別離。何日更參方丈去。焚香細讀杜陵詩(本集)。
正思
鄭國儉為南原知府。一日行春屬邑。過源川洞。左石壁上。有松林寺僧正思大書一絕曰。古佛巖前水。哀鳴復嗚咽。應恨到人間。永與雲山別。翌日與老儒梁積中。連鑣尋訪。結為山
【現代漢語翻譯】 現代漢語譯本
天壽寺的詩句說：『路長門外人南北，松老巖邊月古今。』天龍寺的詩句說：『地泮花新意，冰消水舊聲。』繩鞋的詩句說：『中青藍畝錯，邊白雪城環。』（補閑集） 圓鏡（高麗玉子僧）：
圓鏡的手跡在檜巖的墻壁上。大定年間（1141-1170），金國的使者來參觀，看到這些字跡。一個人說：『這是貴人的筆跡。』另一個人說：『這是山人的書法，還保留著蔬菜的清氣。』旁邊有一個僧人，如實相告。兩個人都很高興他說中了。於是題詩說：『玉子膏染氣卒存，山僧蔬筍尚餘痕。顛張醉素無全骨，卻恨當年許作髡。』（勝覽） 守真（開泰寺僧統）：
守真，學識淵博精深。奉命來勘校大藏經，糾正錯誤，就像熟悉的老朋友一樣。河直講送來千首詩，並附上一袋芥子。守真隨即用原韻作詩回覆說：『芥子吾宗所極論，須彌巨海總能吞。惠來經榻知何意，即事談玄報佛恩。』守真是老修行，他的道行涵蓋古今，是我們的佛教都僧統。（補閑集） 義砧（國初詩僧）：
義砧精通杜甫的詩。柳泰齋曾經跟隨他學習杜詩。我 成廟（朝鮮成宗，1469-1494）命令用諺文註解杜詩，其中有些迂迴曲折的地方，都是義砧所傳授的。（𤨏錄） 泰齋寄詩說：『十年南北苦相思，有底浮生久別離。何日更參方丈去，焚香細讀杜陵詩。』（本集） 正思：
鄭國儉擔任南原知府。一天，他巡視屬縣，經過源川洞。左邊的石壁上，有松林寺僧人正思用大字寫了一首絕句：『古佛巖前水，哀鳴復嗚咽。應恨到人間，永與雲山別。』第二天，他與老儒梁積中一同前往尋訪，結為山友。
【English Translation】 English version
The poem of Cheonsusa Temple says: 'The road is long, people from the north and south outside the gate; the pine is old, the moon beside the cliff is ancient and present.' The poem of Cheonryongsa Temple says: 'The ground thaws, the flowers have new meaning; the ice melts, the water has an old sound.' The poem of Rope Shoes says: 'The blue and indigo fields are scattered in the middle; the white snow surrounds the city on the edge.' (Supplement to Leisure Collection) Won Gyeong (Goryeo Okja Monk):
Won Gyeong's handwriting is on the wall of Hwiam Rock. During the Daeding period (1141-1170), the envoys of the Jin Dynasty came to visit and saw these writings. One person said, 'This is the handwriting of a noble.' Another person said, 'This is the calligraphy of a mountain man, still retaining the freshness of vegetables.' A monk beside them told the truth. Both were very happy that he had guessed correctly. So they wrote a poem saying: 'The jade ointment dye still retains its energy; the mountain monk's vegetables and bamboo shoots still have traces. Zhang Dian and Zui Su have no complete bones; but I regret that I was allowed to become a tonsured monk back then.' (Scenic Overview) Su Jin (Monk Administrator of Gaetaesa Temple):
Su Jin was erudite and knowledgeable. He was ordered to collate the Tripitaka and correct errors, like an old friend. Director Heo sent a thousand poems and a bag of mustard seeds. Su Jin immediately replied with a poem using the same rhyme: 'Mustard seeds are what our sect discusses most; Mount Sumeru and the vast ocean can all be swallowed. What is the meaning of sending the scripture mat? To repay the Buddha's grace by discussing the profound in practice.' Su Jin is an old practitioner, his Tao encompasses the past and present, and he is our Buddhist chief administrator. (Supplement to Leisure Collection) Ui Chim (Poet Monk of the Early Dynasty):
Ui Chim was proficient in Du Fu's poetry. Ryu Tae-jae once followed him to study Du Fu's poetry. I, King Seongjong (1469-1494) ordered the annotation of Du Fu's poetry in vernacular script, and some of the circuitous passages were taught by Ui Chim. (𤨏 Record) Tae-jae sent a poem saying: 'Ten years of longing in the north and south, what is the meaning of this floating life of long separation? When will I visit the abbot's room again, burn incense and read Du Ling's poems carefully?' (This Collection) Jeong Sa:
Jeong Guk-geom served as the magistrate of Namwon. One day, he inspected the subordinate counties and passed through Woncheon Valley. On the left stone wall, the monk Jeong Sa of Songnimsa Temple wrote a quatrain in large characters: 'The water in front of the ancient Buddha rock, cries sadly and sobs. It should hate coming to the human world, forever separated from the clouds and mountains.' The next day, he and the old Confucian scholar Liang Jeok-jung went to visit together and became mountain friends.
水友。后每論人物。必稱正思為僧中龍(勝覽)。
逆僧
辛旽(初名遍照。本玉川寺婢之子以母賤。不齒于其徒)
恭愍王。嘗夢人拔劍刺己。有僧救得免。王志之。會金元命以遍照。見其貌。惟肖。王大異之。與語頗辯給。自謂得道。王大悅。屢召入內。李承慶見之曰。亂國家者。必此髡也。鄭之云亦以為妖人。欲殺之。王密令避之。二人既死。乃長髮為頭陀。名辛旽。復來謁。始入內用事。稱為師傅。咨訪國政。言無不從。人多附之。士大夫之妻妾。以為神僧。聽法求法而至。旽輒私焉(麗史提綱)。
右正言李存吾曰。妖物誤國。不可不去。遂上疏曰。辛旽常騎馬出入紅門。與殿下並據胡牀。其在家寄相拜庭下。旽皆坐待之。雖崔元金仁俊。亦未有如此云云。主大怒。命焚其疏。召存吾面責之。時辛旽與王對床。存吾目旽叱之曰。老僧何得無禮。旽惶駭不覺下床。王愈怒。下巡軍獄鞠之。貶為長沙監務。
王納王氏安氏為妃。一日內宴。二妃侍立。辛旽謂王曰。二妃年少。聖體不已勞乎。其褒慢無禮類此。
玄風人郭儀。每過俗節。備酒饌往靈山。奠旽父墳。旽不相識。聞之驚喜。召拜正言(並麗史)。
以遍照。為守正履順論道燮理保世功臣壁上三韓三重大匡
【現代漢語翻譯】 現代漢語譯本： 水友說：後來每當評論人物時，必定稱讚正思為僧中龍（勝覽）。
逆僧
辛旽（初名遍照，本是玉川寺婢女的兒子，因為母親身份低賤，不被寺中僧人接納）。
恭愍王（公元1351年-1374年在位）曾經夢見有人拔劍刺殺自己，有個僧人救了他才得以倖免。恭愍王記住了這件事。恰逢金元命推薦遍照，恭愍王見他相貌與夢中僧人非常相似，感到非常驚異。與他交談，發現他很能言善辯，自稱已經得道。恭愍王非常高興，多次召他入宮。李承慶見到辛旽后說：『擾亂國家的人，必定是這個和尚。』鄭之云也認為他是妖人，想要殺了他。恭愍王秘密地讓他躲避。李承慶和鄭之云死後，辛旽就蓄長髮做了頭陀，改名辛旽，又來拜見恭愍王，開始入宮參與政事，被稱為師傅，恭愍王向他諮詢國家政事，言聽計從。很多人依附他，士大夫的妻妾，把他當作神僧，聽他講法，向他求法。辛旽就與她們私通（《麗史提綱》）。
右正言李存吾說：『妖物迷惑國家，不能不除掉。』於是上疏說：『辛旽經常騎馬出入紅門，與殿下並排坐在胡牀上。其在家臣寄相在庭下拜見他，辛旽都坐著接受他們的拜見。即使是崔元、金仁俊，也沒有這樣。』恭愍王大怒，命令燒燬他的奏疏，召見李存吾當面責問他。當時辛旽與恭愍王相對而坐，李存吾指著辛旽呵斥他說：『老和尚怎麼如此無禮！』辛旽驚慌害怕，不知不覺地從床上下來。恭愍王更加憤怒，把他關進巡軍監獄審問，貶為長沙監務。
恭愍王納王氏、安氏為妃。一天，宮中宴飲，二妃侍立在旁。辛旽對恭愍王說：『二妃年少，聖體不會因此勞累嗎？』他傲慢無禮，大概就是這樣。
玄風人郭儀，每逢節日，都準備酒菜到靈山，祭奠辛旽父親的墳墓。辛旽並不認識他，聽到這件事後又驚又喜，召見他並任命為正言（都出自《麗史》）。
（恭愍王）授予遍照守正履順論道燮理保世功臣壁上三韓三重大匡的稱號。
English version: A friend said: Afterwards, whenever discussing people, he would always praise Jeongsa as a 'dragon among monks' (Seungram).
A Rebellious Monk
Shin Don (originally named Byeonjo, was the son of a maid at Okcheon Temple. Because his mother was of low status, he was not accepted by the monks there).
King Gongmin (reigned 1351-1374) once dreamed that someone drew a sword to stab him, and a monk saved him from it. The King remembered this. Coincidentally, Kim Won-myeong recommended Byeonjo. When the King saw him, he looked very similar to the monk in his dream, and the King was very surprised. Talking with him, he found him to be very eloquent and claimed to have attained enlightenment. The King was very pleased and repeatedly summoned him to the palace. Lee Seung-gyeong, upon seeing Shin Don, said, 'The one who will disrupt the country is surely this monk.' Jeong Ji-un also considered him a sorcerer and wanted to kill him. The King secretly had him hide. After Lee Seung-gyeong and Jeong Ji-un died, Shin Don grew his hair long and became a wandering ascetic, changing his name to Shin Don, and came to see King Gongmin again. He began to participate in state affairs in the palace and was called 'Teacher.' King Gongmin consulted him on national affairs and followed his advice in everything. Many people attached themselves to him, and the wives and concubines of scholar-officials regarded him as a divine monk, listening to his teachings and seeking his guidance. Shin Don would then have illicit relations with them (Goryeosa Jeolyo).
Righteous Speaker Lee Cun-wu said, 'A demonic being is misleading the country and must be removed.' So he submitted a memorial saying, 'Shin Don often rides a horse in and out of Hongmun, sitting side by side with Your Highness on a folding stool. When the courtier Gi Sa-sang visits him at his home, he bows to him in the courtyard, but Shin Don remains seated to receive his bow. Even Choi Won and Kim In-jun did not act this way.' The King was furious and ordered his memorial to be burned, summoning Lee Cun-wu to rebuke him face to face. At that time, Shin Don was sitting opposite the King, and Lee Cun-wu pointed at Shin Don and scolded him, saying, 'Old monk, how dare you be so rude!' Shin Don was startled and unconsciously got off the bed. The King was even more angry and imprisoned him in the patrol army prison for interrogation, demoting him to the position of supervisor of Changsha.
King Gongmin took Lady Wang and Lady Ahn as consorts. One day, during a palace banquet, the two consorts stood in attendance. Shin Don said to King Gongmin, 'The two consorts are young, will it not tire the sacred body?' His arrogance and rudeness were like this.
Guo Yi from Hyeonpung, every time a traditional holiday came, prepared wine and food to go to Yeongsan to offer sacrifices at Shin Don's father's grave. Shin Don did not know him, but upon hearing this, he was both surprised and delighted, summoning him and appointing him as Righteous Speaker (both from Goryeosa).
(King Gongmin) bestowed upon Byeonjo the title of 'Meritorious Subject of Upholding Righteousness, Following Obedience, Discussing the Dao, Harmonizing Governance, Preserving the World, and Wall-Mounted Grand General of the Three Han'.
【English Translation】 A friend said: Afterwards, whenever discussing people, he would always praise Jeongsa as a 'dragon among monks' (Seungram).
A Rebellious Monk
Shin Don (originally named Byeonjo, was the son of a maid at Okcheon Temple. Because his mother was of low status, he was not accepted by the monks there).
King Gongmin (reigned 1351-1374) once dreamed that someone drew a sword to stab him, and a monk saved him from it. The King remembered this. Coincidentally, Kim Won-myeong recommended Byeonjo. When the King saw him, he looked very similar to the monk in his dream, and the King was very surprised. Talking with him, he found him to be very eloquent and claimed to have attained enlightenment. The King was very pleased and repeatedly summoned him to the palace. Lee Seung-gyeong, upon seeing Shin Don, said, 'The one who will disrupt the country is surely this monk.' Jeong Ji-un also considered him a sorcerer and wanted to kill him. The King secretly had him hide. After Lee Seung-gyeong and Jeong Ji-un died, Shin Don grew his hair long and became a wandering ascetic, changing his name to Shin Don, and came to see King Gongmin again. He began to participate in state affairs in the palace and was called 'Teacher.' King Gongmin consulted him on national affairs and followed his advice in everything. Many people attached themselves to him, and the wives and concubines of scholar-officials regarded him as a divine monk, listening to his teachings and seeking his guidance. Shin Don would then have illicit relations with them (Goryeosa Jeolyo).
Righteous Speaker Lee Cun-wu said, 'A demonic being is misleading the country and must be removed.' So he submitted a memorial saying, 'Shin Don often rides a horse in and out of Hongmun, sitting side by side with Your Highness on a folding stool. When the courtier Gi Sa-sang visits him at his home, he bows to him in the courtyard, but Shin Don remains seated to receive his bow. Even Choi Won and Kim In-jun did not act this way.' The King was furious and ordered his memorial to be burned, summoning Lee Cun-wu to rebuke him face to face. At that time, Shin Don was sitting opposite the King, and Lee Cun-wu pointed at Shin Don and scolded him, saying, 'Old monk, how dare you be so rude!' Shin Don was startled and unconsciously got off the bed. The King was even more angry and imprisoned him in the patrol army prison for interrogation, demoting him to the position of supervisor of Changsha.
King Gongmin took Lady Wang and Lady Ahn as consorts. One day, during a palace banquet, the two consorts stood in attendance. Shin Don said to King Gongmin, 'The two consorts are young, will it not tire the sacred body?' His arrogance and rudeness were like this.
Guo Yi from Hyeonpung, every time a traditional holiday came, prepared wine and food to go to Yeongsan to offer sacrifices at Shin Don's father's grave. Shin Don did not know him, but upon hearing this, he was both surprised and delighted, summoning him and appointing him as Righteous Speaker (both from Goryeosa).
(King Gongmin) bestowed upon Byeonjo the title of 'Meritorious Subject of Upholding Righteousness, Following Obedience, Discussing the Dao, Harmonizing Governance, Preserving the World, and Wall-Mounted Grand General of the Three Han'.
領都僉議使司事判監察司事鷲城府院君提調僧錄司事兼判書云觀事。始稱姓辛。改名旽。
初王在位日久。宰相多不稱意。嘗以為世臣大族。親黨根連。互為掩蔽。草野新進。矯情飾行。以取名望。及其貴顯。自恥門地卑寒。連姻大族。盡棄其初儒生。儒而少剛。又有門生座主。同年之號。黨比徇情。三者不足用也。思情離世獨立之人。以革因循之弊者久矣。及見噸。以為得道寡慾。且出於賤微。更無親比。任之大事。則必徑行。而無所顧籍。故拔于髡緇。授以國政而不疑也。王請旽屈行以救世事。旽陽不肯。以堅王意。王強之。旽曰。嘗聞國王大臣。多信讒間。慎無如此。乃可福利世間也。王乃手寫盟辭曰。師救我。我救師。死生以之。無感人言。佛天證明。於是旽與議國政。用事三旬。罷逐親勛名望家宰臺諫。皆出其口。領都僉議久虛其位。至是自領之。始出禁中。寓奇顯家百官詣門議事。旽以辰巳聖人出之讖。昌言曰。所謂聖人豈非我歟。初顯後妻寡居。旽為僧得通。后乃歸顯。及旽貴。主顯家又通。以顯妻主中饋。旽貪淫日甚。貨賂輻湊。居家飲酒㗖肉。恣意聲色。謁王則清談。龁菜果茗飲。
幸演福守。大設文殊會中。佛殿結綵帛。為須彌山。環山燃燭。大如程。高丈餘。夜明如晝。絲花彩鳳
【現代漢語翻譯】 現代漢語譯本：領都僉議使司事判監察司事鷲城府院君提調僧錄司事兼判書云觀事。最初他的姓是辛，後來改名為旽（音dūn）。
當初恭愍王在位很久，很多宰相都不合他的心意。他曾認為世襲的臣子和大家族，親戚黨羽盤根錯節，互相包庇；而出身草野的新進之士，又矯揉造作，用虛偽的言行來獲取名望。等到他們顯貴之後，又以自己的門第卑微寒酸為恥，爭相與豪門大族聯姻，完全拋棄了當初儒生的本色。而那些儒生又缺乏剛正之氣。還有那些門生、座主、同年之類的稱號，結黨營私，徇私舞弊。這三種人都不能重用。他思慕那些能夠超脫世俗、獨立不倚的人，來革除因循守舊的弊端已經很久了。等到他見到旽（音dūn）之後，認為他得道寡慾，而且出身低賤微薄，更沒有親戚可以依仗，如果讓他來擔當大事，必定能夠勇往直前，而沒有什麼可以顧忌的。所以將他從僧侶中提拔出來，授予他國家政事，而毫不懷疑。恭愍王請求旽（音dūn）委屈自己來匡救世事，旽（音dūn）表面上不肯答應，以此來堅定恭愍王的決心。恭愍王極力要求他，旽（音dūn）說：『我曾聽說國王大臣，大多聽信讒言，希望您謹慎，不要這樣做，這樣才可以造福世間。』恭愍王於是親手寫下盟約說：『你救我，我救你，生死與共，不要聽信別人的讒言，佛天可以作證。』於是旽（音dūn）參與議論國家政事。執政三個旬日，罷免驅逐了那些親信、功臣、名望之家、宰相、臺諫官員，這些都出自他的口中。領都僉議這個職位很久以來都空缺著，到這時他親自擔任了這個職位。他開始從禁中出來，住在奇顯的家中，百官都到他家去議事。旽（音dūn）憑藉『辰巳年聖人出世』的讖語，公然宣稱：『所謂的聖人難道不是我嗎？』當初奇顯的後妻守寡，旽（音dūn）做僧侶的時候就與她私通，後來她就嫁給了奇顯。等到旽（音dūn）顯貴之後，又與奇顯的妻子私通，讓她主持家中的事務。旽（音dūn）貪婪淫蕩日益嚴重，賄賂像車輻一樣彙集而來。在家中飲酒吃肉，恣意享受聲色犬馬。謁見恭愍王的時候就清談，吃蔬菜水果喝茶。
恭愍王在演福寺觀看，大設文殊會，佛殿上用彩色的絲綢結紮成須彌山（Sumeru，佛教宇宙觀中的中心山），環繞須彌山點燃蠟燭，蠟燭像秤錘一樣大，高一丈多，夜晚明亮如同白晝。用絲綢做成花朵和彩色的鳳凰。
【English Translation】 English version: He was the Vice Director of the Metropolitan Council, concurrently serving as the Judge of the Censorate, the Grand Prince of鷲城府(Jwacheongbu), the Director of the僧錄司(Seungnoksa), and the Vice Minister of the Ministry of Personnel and the Director of the云觀(Ungwan). Initially, his surname was辛(Sin), but he later changed his name to 旽(Don).
In the beginning, King恭愍(Gongmin) (1351-1374) had been on the throne for a long time, and many chief councilors did not meet his expectations. He often thought that hereditary officials and powerful clans were deeply entrenched with relatives and factions, mutually shielding each other. Newcomers from humble backgrounds were pretentious and acted insincerely to gain fame and reputation. Once they became noble and prominent, they were ashamed of their humble origins and sought to marry into powerful clans, completely abandoning their initial Confucian principles. Moreover, those Confucian scholars lacked integrity. There were also those with titles like disciples, mentors, and classmates, who formed cliques and acted out of favoritism. None of these three types of people were suitable for important positions. He had long been thinking of finding someone who could transcend worldly affairs and stand independently to reform the entrenched malpractices. When he met 旽(Don), he believed that he was virtuous and had few desires, and also came from a humble background with no relatives to rely on. If he were entrusted with important matters, he would surely act decisively without any hesitation. Therefore, he elevated him from the ranks of monks and entrusted him with state affairs without any doubt. King恭愍(Gongmin) requested 旽(Don) to humble himself to save the world. 旽(Don) outwardly refused to strengthen the King's resolve. King恭愍(Gongmin) strongly urged him, and 旽(Don) said, 'I have heard that kings and ministers often listen to slanderous words. I hope you will be cautious and not do so, so that you can benefit the world.' Then King恭愍(Gongmin) personally wrote a covenant saying, 'You save me, and I save you. We will share life and death and not be swayed by the words of others. Buddha and Heaven are our witnesses.' Thus, 旽(Don) participated in discussing state affairs. Within three weeks of taking office, he dismissed and expelled those close associates, meritorious officials, prominent families, chief councilors, and censors. All of these actions came from his mouth. The position of Vice Director of the Metropolitan Council had been vacant for a long time, and he personally took on this position. He began to come out of the forbidden palace and resided in the house of奇顯(Gi Hyeon), where hundreds of officials came to his house to discuss matters. 旽(Don), relying on the prophecy of 'a sage will be born in the years of辰(Jin) and 巳(Sa)', openly declared, 'Could the so-called sage be none other than me?' Initially,奇顯(Gi Hyeon)'s widowed second wife had an affair with 旽(Don) when he was a monk, and later she married奇顯(Gi Hyeon). After 旽(Don) became prominent, he had an affair with奇顯(Gi Hyeon)'s wife again, allowing her to manage the household affairs. 旽(Don)'s greed and lust grew worse day by day, and bribes poured in like spokes converging on a wheel. At home, he drank wine and ate meat, indulging in sensual pleasures. When he visited King恭愍(Gongmin), he engaged in pure conversation, eating vegetables, fruits, and drinking tea.
King恭愍(Gongmin) watched at演福寺(Yeonboksa) and held a large文殊(Manjusri) assembly. In the Buddha hall, colorful silks were tied to form Mount須彌(Sumeru, the central mountain in Buddhist cosmology). Candles as large as weights were lit around the mountain, more than ten feet high, making the night as bright as day. Flowers and colorful phoenixes were made of silk.
。炫耀人目。幣用彩帛十六束。選僧三百。繞須彌山作法。梵唄震天。執事者無慮八千人。王與辛旽坐須彌山東。率兩府禮佛。旽白王曰。善男女愿從上結文殊勝因。請許諸婦女上殿聽法。於是士女雜還。寡婦至有為旽冶容者。及至飯僧。王手擎金爐。遂僧行香。略無倦容。旽以餅果散於婦女。咸喜曰。僉議乃文殊後身也。士女飫珍羞或棄地。一會所費至巨萬。王命忽赤忠勇衛二百五十人。晝夜衛旽。是日。暴風終日。黃塵漲天。會凡七日。而暴風三日。大霜三日。
命起樓于宮門東。大陳百戲。擊毬以觀之。辛旽騎馬至都評議司幕前。宰相皆起立拱手。旽馬而與語。旽服飾一如王。見者不能辨。憤其無禮。
以僧千禧為國師。禪顯為王師。二僧皆旽所善者也。王九拜。禪顯立受。百官朝服就班。旽獨戎服立殿上。每王一拜。輒嘖嘖稱歎。私語䆠者曰。主上禮容。天下稀有。其陰媚取寵如此。史官尹紹宗在傍。旽顧謂曰。無忘國書事。吾將取觀之。初禪顯之未封也。紹宗族僧夫目謂紹宗曰。旽之貪暴。犬豕不若。必誤國家。禪顯附之。吾不忍見。遂逃入山。元使乞徹至問曰。聞爾國有權王。何在。時中國謂噸為權王故云。
王步行辛噸家。置酒落成。初噸在奇顯家。由奉先寺松岡出入王宮。岡西南
【現代漢語翻譯】 現代漢語譯本：炫耀人眼。用彩色絲綢十六束作為禮物。挑選三百名僧人，圍繞須彌山舉行法事，梵唄之聲震天動地。負責各項事務的人員不下八千人。恭愍王與辛旽（高麗時期權臣）坐在須彌山的東面，率領兩府官員禮佛。辛旽對恭愍王說：『善男信女希望從皇上這裡結下文殊菩薩的殊勝因緣，請允許各位婦女上殿聽法。』於是士人和婦女混雜在一起。甚至有寡婦爲了辛旽而打扮得妖艷動人。等到齋飯僧眾時，恭愍王親手拿著金爐，沿著僧眾行走焚香，沒有絲毫倦意。辛旽將餅和水果撒向婦女，婦女們都高興地說：『大家認為辛旽是文殊菩薩的後身啊。』士人和婦女飽食珍貴的食物，有的甚至丟棄在地上。一次法會的花費達到巨萬。恭愍王命令忽赤（高麗時期的侍衛）忠勇衛二百五十人，日夜衛護辛旽。這天，狂風颳了一整天，黃塵瀰漫天空。法會總共七天，其中狂風颳了三天，下了三天大霜。 恭愍王命令在宮門東面建造樓閣，大規模地陳列各種雜耍，並觀看擊毬（古代的一種球類運動）。辛旽騎馬來到都評議司（高麗時期的議政機構）幕前，宰相們都起身站立拱手。辛旽在馬上與他們交談。辛旽的服飾和恭愍王一樣，見到的人都不能分辨。人們憤恨他的無禮。 恭愍王任命僧人千禧為國師，禪顯為王師。這兩位僧人都是辛旽所親近的人。恭愍王行九拜之禮，禪顯站著接受。百官穿著朝服排列在朝班上。只有辛旽穿著戎裝站在殿上。每當恭愍王一拜，他就嘖嘖稱讚。私下議論的人說：『主上的禮儀容貌，天下少有。』他用這種方式來諂媚取寵。史官尹紹宗在旁邊，辛旽回頭對他說：『不要忘記國書的事情，我將要取來觀看。』當初禪顯還沒有被封官的時候，尹紹宗的族人僧人夫目對尹紹宗說：『辛旽的貪婪暴虐，連豬狗都不如，必定會貽誤國家。禪顯依附他，我不忍心看到。』於是逃入山中。元朝使者乞徹來到，問道：『聽說你們國家有權王，在哪裡？』當時中國稱辛旽為權王，所以這樣說。 恭愍王步行前往辛旽的家，設定酒宴慶祝新居落成。當初辛旽住在奇顯家，通過奉先寺的松岡出入王宮。松岡在西南方向。
【English Translation】 English version: He flaunted himself to impress people. He used sixteen bundles of colored silk as gifts. He selected three hundred monks to perform rituals around Mount Sumeru (mythical mountain at the center of the universe in Buddhist cosmology), with the sounds of Buddhist chants shaking the heavens. The number of people in charge of various affairs was no less than eight thousand. King Gongmin (king of Goryeo Dynasty) and Shin Don (influential official during the Goryeo Dynasty) sat on the east side of Mount Sumeru, leading the officials of both government branches to worship the Buddha. Shin Don said to the king: 'Good men and women wish to form a superior karmic connection with Mañjuśrī (Bodhisattva of wisdom) through Your Majesty. Please allow the women to come to the hall to listen to the Dharma.' Thereupon, scholars and women mingled together. There were even widows who dressed seductively for Shin Don. When it came time to offer food to the monks, King Gongmin personally held a golden censer and walked along the monks to burn incense, without showing any sign of fatigue. Shin Don scattered cakes and fruits to the women, who all happily said: 'Everyone thinks Shin Don is the reincarnation of Mañjuśrī.' Scholars and women ate their fill of precious delicacies, some even discarding them on the ground. The cost of one gathering reached tens of thousands. King Gongmin ordered two hundred and fifty Heulchi (royal guard during Goryeo Dynasty) Chungyongwi (special military unit) to guard Shin Don day and night. On that day, a violent wind blew all day, and yellow dust filled the sky. The gathering lasted for seven days, with violent winds for three days and heavy frost for three days. King Gongmin ordered the construction of a pavilion east of the palace gate, displaying various performances on a large scale, and watched Gyeok-gu (ancient Korean ball game). Shin Don rode a horse to the front of the Dopyeonguisa (highest council in Goryeo Dynasty). The prime ministers all stood up and bowed. Shin Don spoke to them from horseback. Shin Don's attire was the same as the king's, and those who saw him could not distinguish them. People were indignant at his impoliteness. King Gongmin appointed the monk Cheonhui as the State Preceptor and Seonhyeon as the Royal Preceptor. Both monks were favored by Shin Don. King Gongmin performed nine prostrations, and Seonhyeon accepted them standing. The officials wore their court attire and lined up in the court. Only Shin Don stood in the hall wearing military attire. Every time the king prostrated, he would click his tongue and praise. Those who whispered privately said: 'His Majesty's etiquette and appearance are rare in the world.' He used this method to flatter and curry favor. The historian Yun Sojong was beside him, and Shin Don turned to him and said: 'Do not forget the matter of the national records. I will take them to view.' Before Seonhyeon was appointed, Yun Sojong's relative, the monk Bumoek, said to Yun Sojong: 'Shin Don's greed and tyranny are worse than pigs and dogs. He will surely harm the country. Seonhyeon is attached to him, and I cannot bear to see it.' Thereupon, he fled into the mountains. The Yuan (Yuan Dynasty of China) envoy Gyeolcheol came and asked: 'I heard that your country has a powerful king. Where is he?' At that time, China called Shin Don the powerful king, so he asked this. King Gongmin walked to Shin Don's house and held a banquet to celebrate the completion of the new residence. Initially, Shin Don lived in the house of Gi Heon, and entered and exited the palace through Songgang of Bongseon Temple. Songgang is located southwest.
隙地。旽白王曰。幸此就構小房。則庶便老僕進退。王許之。旽分其黨督役。不日而成。又于止園作別室。重門深幽。明窗淨幾。焚香獨坐。蕭然若無慾者。惟許奇顯妻及二婢出入。凡陷罪者。求官者。必遣妻妾。先賂顯妻內謁。顯妻出謂曰。別室甚狹。不可著表衣。又不可率從者以入。其妻妾去表衣。以短衫賚賄貨獨入。具陳所欲。旽獨與相對。醜聲流聞。顯與妻事旽。朝夕不離側。若老奴婢然。
知都僉議吳仁澤。與前侍中慶千興。前評理睦仁吉。三司右使安遇慶。三司右使金元命。前密直副使趙希古。判開城李珣。評理韓輝鷹揚軍上護軍趙璘。上護軍尹承順。密議曰。辛旽邪佞陰狡。好讒毀人。斥逐勛舊。殺戮無辜。黨與日盛。道詵記有非僧非俗亂政亡國之語。必是此人。將為國家大患。宜白王早除之。判書辛貴。聞以告旽。旽入告于王曰。旽山水間一袖者也。上勤令至此。不敢違命。思欲去汗惡用賢良。使三韓百姓粗得平安。然後將一衣缽。還向山林。今國人將殺旽。愿上哀矜。上驚問之。旽俱以貴語對。乃命系仁澤等巡軍鞠之。杖流仁澤希古千興元命遇慶仁吉于南裔。沒為官奴。籍其家。又流珣承順璘于外。后仁澤聞旽必欲殺己。乃逃。旽系仁澤妻子于巡軍。又以判司仆寺事玉天桂。嘗養仁澤小子。
【現代漢語翻譯】 現代漢語譯本
空閑的土地。辛旽（僧人名）對恭愍王說：『如果能在這裡建造一間小房子，我就能方便地像老僕一樣進退了。』恭愍王答應了他。辛旽分派他的黨羽督工，沒幾天就建成了。他又在止園建造了別室，重門深鎖，環境幽深，明亮的窗戶，乾淨的桌子，焚香獨自靜坐，看起來好像沒有慾望一樣。只允許奇顯的妻子和兩個婢女出入。凡是犯了罪的人，求官的人，一定派自己的妻妾，先賄賂奇顯的妻子，讓她在裡面通報。奇顯的妻子出來說：『別室非常狹窄，不能穿外衣進去，也不能帶領隨從進去。』那些妻妾脫掉外衣，穿著短衫，帶著賄賂獨自進去，詳細陳述自己的願望。辛旽獨自與她們相對。醜聞流傳開來。奇顯和他的妻子侍奉辛旽，早晚不離左右，就像老奴婢一樣。
知都僉議吳仁澤，與前侍中慶千興，前評理睦仁吉，三司右使安遇慶，三司右使金元命，前密直副使趙希古，判開城李珣，評理韓輝鷹揚軍上護軍趙璘，上護軍尹承順，秘密商議說：『辛旽邪惡奸佞，陰險狡詐，喜歡讒言陷害人，斥逐有功的老臣，殺戮無辜的人，黨羽日益增多。《道詵記》（書名）中有『非僧非俗，擾亂朝政，導致國家滅亡』的說法，說的肯定就是這個人。他將成為國家的大患，應該稟告大王，早點除掉他。』判書辛貴，聽到了這件事，告訴了辛旽。辛旽入宮告訴恭愍王說：『我辛旽只是山水間一個普通人罷了，皇上勤勉地命令我到這裡來，我不敢違抗命令，想著去除奸佞，任用賢良，使高麗（918年-1392年）百姓稍微得到平安，然後就帶著一個衣缽，回到山林。現在國內的人要殺我，希望皇上可憐我。』恭愍王驚恐地詢問他。辛旽把辛貴說的話都告訴了恭愍王，於是恭愍王命令巡軍逮捕吳仁澤等人審問。用棍子責打併流放吳仁澤、趙希古、慶千興、金元命、安遇慶、睦仁吉到南方邊遠地區，沒收他們的家產，讓他們成為官奴。又流放李珣、尹承順、趙璘到外地。後來吳仁澤聽說辛旽一定要殺自己，就逃走了。辛旽把吳仁澤的妻子兒女關押在巡軍監獄裡。又因為判司仆寺事玉天桂，曾經撫養吳仁澤的兒子。
【English Translation】 English version
A vacant land. Shin Don (a monk's name) said to King Gongmin, 'If I could build a small house here, it would be convenient for me to come and go like an old servant.' King Gongmin agreed. Shin Don assigned his followers to supervise the construction, and it was completed in a few days. He also built a separate residence in Jiwon Garden, with heavily guarded doors, a secluded environment, bright windows, clean desks, and incense burning as he sat alone, appearing as if he had no desires. Only the wife of Gi Heon and two maids were allowed to enter and exit. Those who had committed crimes and those seeking official positions would always send their wives and concubines to bribe Gi Heon's wife first, so that she could inform him from within. Gi Heon's wife would come out and say, 'The separate residence is very narrow, you cannot enter wearing an outer garment, nor can you bring followers.' The wives and concubines would take off their outer garments, wear short shirts, and enter alone with the bribes, detailing their desires. Shin Don would be alone with them. Scandals spread. Gi Heon and his wife served Shin Don, never leaving his side day and night, like old servants.
Ji Du Cheomui (Official Title) Oh In-taek, along with former Chief State Councillor Gyeong Cheon-heung, former Judge Muk In-gil, Vice Minister of Military Affairs An U-gyeong, Vice Minister of Military Affairs Kim Won-myeong, former Vice Director of the Secret Council Jo Hui-go, Magistrate of Gaeseong Lee Soon, Judge Han Hwi, Commander Jo Rin of the Eagle Flag Army, and Commander Yun Seung-soon, secretly discussed: 'Shin Don is evil and cunning, insidious and deceitful, fond of slandering and harming people, banishing meritorious old officials, and killing innocent people. His followers are growing day by day. The Toseon-gi (Book Title) contains the saying 'Neither monk nor layman, disrupting the government, leading to the downfall of the country,' which must be referring to this person. He will become a great threat to the nation and should be reported to the King to be removed as soon as possible.' Minister Shin Gwi heard about this and told Shin Don. Shin Don entered the palace and told King Gongmin, 'I, Shin Don, am just an ordinary person in the mountains and rivers. His Majesty diligently ordered me to come here, and I dare not disobey the order, thinking of removing the wicked and employing the virtuous, so that the Goryeo (918-1392) people can have some peace, and then I will take a robe and bowl and return to the mountains and forests. Now the people of the country want to kill me, I hope Your Majesty will have mercy on me.' King Gongmin asked him in alarm. Shin Don told King Gongmin everything Shin Gwi had said, so King Gongmin ordered the patrol army to arrest Oh In-taek and others for questioning. Oh In-taek, Jo Hui-go, Gyeong Cheon-heung, Kim Won-myeong, An U-gyeong, and Muk In-gil were beaten with sticks and exiled to the southern frontier, their property was confiscated, and they were made government slaves. Lee Soon, Yun Seung-soon, and Jo Rin were exiled to other places. Later, Oh In-taek heard that Shin Don was determined to kill him, so he fled. Shin Don imprisoned Oh In-taek's wife and children in the patrol army prison. Furthermore, Ok Cheon-gye, who was in charge of the Department of the Imperial Stables, had once raised Oh In-taek's son.
疑與仁澤同謀。痛行栲椋。辛死獄中。獲仁澤杖烽卒。
旽初以僧行。見信于王。既納金蘭女。又蓄妾無算。卿大夫妻貌美者。必密招私之。凡在朝者。皆希恩畏威。爭獻臧獲寶器。王猶以不受祿。不近色。不置田園。信重之。旽恣行威福。恩仇必復。世家大族誅殺殆盡。人視若虎狼。至使仕者夜直其第。論資授官。出則侍中以下擁前後。道路為之填塞。市不開貨。奇顯崔思遠為腹心。李春富金蘭為羽翼。黨與滿朝。王亦有不自安之意。稱領相而不敢官。旽自知鴟張大甚。恐王忌之。遂謀不軌。及王謁憲景二陵。分遣其黨。設伏道傍。約行大事。及王還宮。旽謂其黨曰。何不如約。其黨曰。見上儀衛甚盛。不忍犯也。旽怒且罵曰。爾輩誠怯懦不用者也。自是日夜聚謀。更刻日舉事。旽門客選部議郎李韌。備知㐫謀。陰籍記之。事迫乃匿姓名。稱為寒林居士。為書夜投宰相金續命第。即微服亡去。續命以其書聞王。命巡衛府收捕旽黨。顯思遠鄭[采-木+(電-雨)]漢陳𠃔儉奇仲修韓乙松高仁[咒-幾+尢]鞠之。王始疑韌誣構。不之信。及訊其黨皆服。流旽。遂誅黨與。王嘆曰。益齊嘗言。旽非端人。必貽後患。先見之明。不可及已。
臣等按人君之為國。莫先於堲讒遠佞而已。旽之將不利於宗社。有
【現代漢語翻譯】 現代漢語譯本：懷疑他與仁澤（人名，意為仁慈的恩澤）一同謀反。嚴刑拷打，辛某死在獄中。抓獲了仁澤手下負責傳遞烽火訊號的士兵。 旽（人名）最初以僧人的身份侍奉，得到國王的信任。他娶了金蘭（人名）的女兒后，又蓄養了無數的妾。對於那些貌美的卿大夫的妻子，必定秘密地引誘並與她們私通。所有在朝廷為官的人，都希望得到他的恩惠，畏懼他的威勢，爭相獻上奴僕和珍寶。國王仍然因為他『不接受俸祿，不近女色，不置辦田產』而信任器重他。旽放縱地施行威權和恩惠，有仇必報。世家大族幾乎被他誅殺殆盡，人們把他看作虎狼一般。以至於為官的人晚上在他的府邸值班，由他來評定資格授予官職。出行時，侍中（官名）以下的人簇擁在前後，道路因此堵塞，市場無法開市。奇顯（人名）和崔思遠（人名）是他的心腹，李春富（人名）和金蘭（人名）是他的羽翼，黨羽遍佈朝廷。國王也開始感到不安，稱他為『領相』卻不敢正式授官。旽自己也知道自己囂張跋扈太過分了，恐怕國王會猜忌他，於是就圖謀不軌。等到國王去謁拜憲陵（陵墓名，具體是哪位皇帝的陵墓需要進一步考證）和景陵（陵墓名，具體是哪位皇帝的陵墓需要進一步考證）時，他分派他的黨羽，在道路兩旁設下埋伏，約定要發動大事。等到國王返回宮中，旽對他的黨羽說：『為什麼不按約定行事？』他的黨羽說：『看到皇上的儀仗隊非常盛大，不忍心冒犯。』旽憤怒地罵道：『你們這些傢伙真是膽小懦弱，沒用的東西！』從此以後，他日夜聚集在一起商議，重新確定了起事的日期。旽的門客，選部議郎李韌（人名），完全知曉了他的陰謀，暗中記錄下來。事情緊迫，就隱瞞了自己的姓名，自稱寒林居士，寫了一封書信，夜裡投到宰相金續命（人名）的府邸。隨即喬裝改扮逃走了。金續命把這封信報告給國王，國王命令巡衛府逮捕旽的黨羽，顯思遠（人名）、鄭[采-木+(電-雨)]漢（人名）、陳𠃔儉（人名）、奇仲修（人名）、韓乙松（人名）、高仁[咒-幾+尢]（人名）、鞠之（人名）。國王起初懷疑李韌是誣陷，不相信。等到審問他的黨羽，他們都認罪了。流放了旽，於是誅殺了他的黨羽。國王嘆息說：『益齊（人名）曾經說過，旽不是個正派的人，一定會留下後患。他先見的英明，我趕不上啊。』 臣等認為，君王治理國家，最重要的莫過於杜絕讒言，遠離奸佞。旽將要對國家不利，是有
【English Translation】 English version: He was suspected of conspiring with In-taek (a personal name, meaning benevolence and grace). Severe torture was carried out, and Sin died in prison. A soldier under In-taek, responsible for transmitting beacon signals, was captured. Initially, Ton (a personal name) served as a monk and gained the king's trust. After marrying Kim Ran's (a personal name) daughter, he also kept countless concubines. He would secretly entice and have affairs with the beautiful wives of high-ranking officials. All those serving in the court hoped to receive his favor and feared his power, vying to offer him slaves and treasures. The king still trusted and valued him because he 'did not accept salaries, did not indulge in women, and did not acquire land.' Ton freely exercised his authority and favor, always seeking revenge. He had almost all the prominent families exterminated, and people regarded him as a tiger or wolf. To the extent that officials would stand guard at his residence at night, and he would assess their qualifications and grant them official positions. When he traveled, officials below the rank of chamberlain would crowd around him, causing the roads to be blocked and the markets unable to open. Ki Hyeon (a personal name) and Choe Sa-won (a personal name) were his confidants, and Lee Chun-bu (a personal name) and Kim Ran (a personal name) were his wings, with his partisans filling the court. The king also began to feel uneasy, calling him 'Chief Minister' but not officially appointing him. Ton himself knew that he was too arrogant and overbearing, and feared that the king would be suspicious of him, so he plotted treason. When the king went to visit Heolleung (a royal tomb, further research is needed to identify which emperor's tomb it is) and Gyeongneung (a royal tomb, further research is needed to identify which emperor's tomb it is), he dispatched his partisans to set up ambushes along the road, agreeing to launch a major event. When the king returned to the palace, Ton said to his partisans, 'Why not act as agreed?' His partisans said, 'Seeing the emperor's ceremonial guard was very grand, we couldn't bear to offend him.' Ton angrily cursed, 'You guys are truly cowardly and useless!' From then on, he gathered together day and night to discuss and re-established the date of the uprising. Ton's retainer, Lee In (a personal name), a member of the Ministry of Personnel, fully knew of his evil plot and secretly recorded it. When the matter became urgent, he concealed his name, calling himself Hanrim Geo-sa (meaning 'recluse of the cold forest'), wrote a letter, and threw it into the residence of Prime Minister Kim Song-myong (a personal name) at night. He then disguised himself and fled. Kim Song-myong reported the letter to the king, who ordered the patrol guard to arrest Ton's partisans, Hyeon Sa-won (a personal name), Jeong [采-木+(電-雨)] Han (a personal name), Chen 𠃔geom (a personal name), Ki Jung-su (a personal name), Han Eul-song (a personal name), Go In-[咒-幾+尢] (a personal name), and Guk Ji (a personal name). The king initially suspected that Lee In was framing him and did not believe it. When his partisans were interrogated, they all confessed. Ton was exiled, and his partisans were executed. The king sighed and said, 'Ik-jae (a personal name) once said that Ton was not an upright person and would surely leave behind trouble. His foresight is beyond my reach.' Your servants believe that for a ruler to govern a country, nothing is more important than preventing slander and staying away from treacherous officials. Ton was going to be detrimental to the state, and there is
耳目者所共見知。鄭世云李承慶嘗殺欲之。王勸使潛避。李齊賢李仁復韓修亦言非端人。王獨迷而不悟。聽之不察。用之勿疑。任之益專。信讒賊而養寇盜。后雖噬臍得乎。多見其王之惑也。
兩府臺諫理部上書曰。大逆天下萬世之所不容。辛旽本一微僧。濫遇上知。位極人臣。而進退百官。頤指氣使。視其附己與否。而予奪之。廣植𠒋徒。覬覦非分。幸賴祖宗之靈。殿下先見之明。陰謀發覺。乃用寬典。止於流放。三韓缺望。且旽之黨與。豈惟思遠奇顯等七人而已。伏望殿下斷以大義。置旽極刑。籍沒家產。並夷其黨。以快眾心。王從之。遣大司成林撲判事金斗。誅旽於水原。初王與旽春富等同盟。至是授撲盟書。使示旽數曰。邇嘗謂。近婦女。所以道引養氣。非敢私之。今聞至生兒息。是在盟書者歟。城中甲第至七。是在盟書者歟。如是者數事。數罪訖可焚此書。樸至水原。使人詐報宣召。旽喜曰。今日召還。益為阿只思我也。阿只方言小兒之稱。旽當刑。束手乞哀于樸曰。愿公見阿只活我。乃誅之支解。以徇梟首京城。旽性畏畎犬。惡射獵。且縱淫。常殺烏雞白馬。以助陽道。時人謂旽為老狐精。
高麗有國。將五百年。天之眷顧已怠。既生庸闇悖戾之恭愍。又生奸軌𠒋逆之辛旽。王本信佛。則旽
【現代漢語翻譯】 現代漢語譯本： 眼睛和耳朵是人們共同看到和知道的。鄭世云、李承慶曾經想殺掉辛旽（Shin Don，高麗僧人）。恭愍王（Gongmin of Goryeo，高麗王朝的君主，1351年-1374年在位）勸他們暗中躲避。李齊賢、李仁復、韓修也說辛旽不是端正的人。恭愍王卻執迷不悟，聽信他不加以考察，任用他不加懷疑，對他越來越信任。信任進讒言的奸賊，養著禍國的寇盜，之後即使後悔也來不及了。可見恭愍王的迷惑程度之深。
兩府臺諫和理部上書說：『大逆之罪是天下萬世都不能容忍的。辛旽本來是一個卑微的僧人，卻被皇上破格提拔，位極人臣。他進退百官，頤指氣使，根據是否依附自己來決定他們的陞遷。廣泛培植自己的黨羽，覬覦不應有的地位。幸虧有祖宗的保佑，殿下您有先見之明，他的陰謀才被發覺，於是對他寬大處理，只是流放而已，這讓全國上下都感到失望。而且辛旽的黨羽，難道僅僅是思遠、奇顯等七人嗎？』 懇請殿下以大義來決斷，判處辛旽極刑，沒收他的家產，並且誅滅他的黨羽，以快人心。恭愍王聽從了他們的建議，派遣大司成林撲、判事金斗，在水原處死了辛旽。當初恭愍王與辛旽、春富等人結盟，到這時，授予林撲盟書，讓他拿給辛旽看，列舉他的罪狀說：『你曾經說，親近婦女，是爲了引導養氣，並非敢於私自享樂。現在聽說你甚至生兒育女，這是在盟書上的嗎？』 『在城中建造七座豪華的住宅，這是在盟書上的嗎？』 像這樣的事情有很多。列舉完罪狀后，就可以焚燒這份盟書了。林撲到達水原后，派人假傳聖旨召見辛旽。辛旽高興地說：『今天皇上要召我回去了，更加疼愛我了。』 『阿只』是方言里對小兒的稱呼。辛旽被處刑時，束手向林撲乞求說：『希望您能看在皇上的面子上，救我一命。』 最終還是被處死並肢解，頭顱被懸掛在京城示眾。辛旽生性害怕狗，厭惡射獵，而且縱情聲色，經常殺烏雞白馬，來幫助自己的陽道。當時的人們都說辛旽是老狐貍精。
高麗王朝立國將近五百年，上天對它的眷顧已經懈怠了。既產生了庸碌、昏暗、悖逆的恭愍王（Gongmin of Goryeo，高麗王朝的君主，1351年-1374年在位），又產生了奸詐、叛逆的辛旽（Shin Don，高麗僧人）。恭愍王本來信奉佛教，所以才會被辛旽所迷惑。
【English Translation】 English version: What the eyes and ears commonly see and know. Jeong Se-un and Lee Seung-gyeong once tried to kill Shin Don (신돈, Goryeo monk). King Gongmin (Gongmin of Goryeo, King of the Goryeo Dynasty, reigned 1351-1374) advised them to hide secretly. Lee Je-hyeon, Lee In-bok, and Han Xiu also said that Shin Don was not an upright person. However, the King was deluded and did not realize it, listening to him without investigation, employing him without doubt, and trusting him more and more. He trusted slanderous traitors and nurtured bandits who harmed the country. Even if he regretted it later, it would be too late. It can be seen how deeply the King was deceived.
The two government offices, the Censorate, and the Ministry of Justice submitted a memorial, saying: 'The crime of treason is intolerable to the world for all ages. Shin Don was originally a humble monk, but he was exceptionally favored by the King and rose to the highest position in the court. He promoted and demoted officials at will, deciding their fate based on whether they were attached to him. He extensively cultivated his own followers, coveting positions he did not deserve. Fortunately, thanks to the blessings of the ancestors and Your Highness's foresight, his conspiracy was discovered, so he was treated leniently and only exiled, which disappointed the whole country. Moreover, Shin Don's followers are not just Si-won, Gi-hyeon, and the other seven people.' They pleaded that His Highness should make a decision based on righteousness, sentence Shin Don to the most severe punishment, confiscate his property, and exterminate his followers to satisfy the public's anger. King Gongmin followed their advice and sent Daesaseong (a high-ranking official) Lim Po and Judge Kim Doo to execute Shin Don in Suwon. Initially, King Gongmin had formed an alliance with Shin Don, Chun-bu, and others. At this time, he gave Lim Po the alliance document and asked him to show it to Shin Don, listing his crimes, saying: 'You once said that being close to women was to guide and nourish qi, not daring to enjoy it privately. Now I hear that you even have children, is this in the alliance document?' 'Building seven luxurious residences in the city, is this in the alliance document?' There were many things like this. After listing the crimes, this alliance document can be burned. After Lim Po arrived in Suwon, he sent someone to falsely announce that the King was summoning Shin Don. Shin Don happily said: 'Today the King is summoning me back, and he loves me even more.' 'A-gi' is a dialect term for a child. When Shin Don was being executed, he begged Lim Po with his hands tied, saying: 'I hope you can spare my life for the sake of the King.' In the end, he was executed and dismembered, and his head was hung in the capital for public display. Shin Don was naturally afraid of dogs, disliked hunting, and indulged in sensual pleasures, often killing black chickens and white horses to help his yang energy. People at the time said that Shin Don was an old fox spirit.
The Goryeo Dynasty has been established for nearly five hundred years, and Heaven's favor towards it has waned. It has produced both the mediocre, foolish, and rebellious King Gongmin (Gongmin of Goryeo, King of the Goryeo Dynasty, reigned 1351-1374) and the treacherous and rebellious Shin Don (신돈, Goryeo monk). King Gongmin originally believed in Buddhism, so he was deceived by Shin Don.
為之談空以諛之。王夢既惑。則旽為之矯飾以媚之。旽既得志。固寵弄權。蔑上下之分。毀君臣之體。服御儀衛。一如其君。公卿大夫皆出其門。黨與既眾。潛圖不軌。天下古今之大要覆載所不容也。旽何人哉。其罪逆如是其極。而天不速罰殛之。以至今日。亦何理哉。天若眷佑高麗。扶持而全安之。則雖有此旽之奸逆。而鄭世云得以殺之。李存吾得以黜之。李齊賢得以斥之。將何以售其奸哉。惟其有是旽。而有是恭愍也。故旽之子孫。竊恭愍之宗社。恭愍卒為亡國之主。嗚呼仁愛人君者天心也。而靡常難諶者亦天命也。天之於高麗。非不眷眷唇。而恭愍曾不敬天怒天渝自絕於天。此天命之所以靡常而有時乎難諶也。何獨諉諸數乎。后之為人君者。可不知駿命之不易。而恭愍為殷鑑也哉(並通鑑)。
辛旽秉國政。寓奇顯家通其妻。聞士大夫妻妾有姿色者。以微譴囚其夫。令傳報其家。若主婦訴其冤。則可免。其婦即就旽家入中門。去其婢僕。旽獨坐書堂。隨意縱淫。因放其夫(叢話)。
奸僧
普雨
文定王后。頗尚佛事。有僧普雨者。能文。解佛經。夤緣宮禁。廣設道場。其費萬計。及文定升遐。臺諫與太學生。連章請誅。命流於濟州府。使邊協因事杖殺之。林快之。先是用普雨。設兩
【現代漢語翻譯】 現代漢語譯本： 他用談論空虛的理論來諂媚國王。恭愍王（Gongmin Wang）的夢境已經被迷惑，辛旽（Shin Don）就為他進行虛假的裝飾來取悅他。辛旽（Shin Don）已經得志，於是鞏固自己的寵愛，玩弄權勢，無視上下級的區分，破壞君臣之間的禮儀。他的衣服、車駕、儀仗隊，都和國王一樣。公卿大夫都出自他的門下。黨羽已經很多，暗中圖謀不軌。這是天下古今的大逆不道，天地所不能容忍的。辛旽（Shin Don）是什麼人啊？他的罪惡逆反到了如此地步，而上天不迅速地懲罰他，以至於到了今天，又是什麼道理呢？如果上天眷顧高麗，扶持而保全它，那麼即使有辛旽（Shin Don）這樣的奸臣逆賊，鄭世云（Jeong Se-un）也能夠殺了他，李存吾（Lee Cun-wu）也能夠罷免了他，李齊賢（Lee Je-hyeon）也能夠斥責他，他又將如何實現他的奸計呢？正因為有了辛旽（Shin Don），才有了恭愍王（Gongmin Wang）的昏庸。所以辛旽（Shin Don）的子孫，竊取了恭愍王（Gongmin Wang）的宗廟社稷，恭愍王（Gongmin Wang）最終成爲了亡國之君。唉！仁愛人君是天意，而變化無常難以信任的也是天命。上天對於高麗，並非不眷顧，而恭愍王（Gongmin Wang）不敬畏上天，觸怒上天，自己斷絕於上天，這就是天命之所以變化無常而有時難以信任的原因啊。為什麼只歸咎於命運呢？後世做君主的人，難道可以不知道天命的不容易，而以恭愍王（Gongmin Wang）為殷鑑嗎？（並《資治通鑑》）
辛旽（Shin Don）執掌國政，讓奇顯（Gi Hyeon）的家人和他的妻子私通。聽說士大夫的妻妾有姿色的，就用輕微的罪名囚禁他們的丈夫，讓傳話給他們的家，如果主婦訴說冤屈，就可以免罪。那些婦人就到辛旽（Shin Don）家進入中門，去掉她的婢女僕人。辛旽（Shin Don）獨自坐在書房裡，隨意地縱情淫樂，然後釋放她的丈夫。（《叢話》）
奸僧
普雨（Bo-u）
文定王后（Queen Munjeong）非常崇尚佛事。有個僧人普雨（Bo-u），能寫文章，懂得佛經，通過各種關係進入宮禁，廣泛地設立道場，花費數萬。等到文定王后（Queen Munjeong）去世，臺諫官和太學生，連續上書請求誅殺他，命令把他流放到濟州府。使臣邊協（Byeon Hyeop）因為其他事情用棍子打死了他。林快之（Lim Kwae-ji），先前是利用普雨（Bo-u），設立兩個
【English Translation】 English version: He flattered the king by discussing emptiness. King Gongmin (Gongmin Wang) being deluded by dreams, Shin Don (Shin Don) embellished them to please him. Having gained power, Shin Don (Shin Don) consolidated his favor, manipulated authority, disregarded the distinction between superiors and inferiors, and ruined the propriety between ruler and ministers. His clothes, carriages, and ceremonial guards were just like those of the king. High officials and grandees all came from his faction. With a large following, he secretly plotted rebellion. This was the greatest treason in ancient and modern times, intolerable to heaven and earth. Who was Shin Don (Shin Don)? His crimes were so extreme, yet heaven did not swiftly punish and exterminate him, even to this day. What is the reason for this? If heaven favored Goryeo and supported and preserved it, then even with such a treacherous villain as Shin Don (Shin Don), Jeong Se-un (Jeong Se-un) would have been able to kill him, Lee Cun-wu (Lee Cun-wu) would have been able to dismiss him, and Lee Je-hyeon (Lee Je-hyeon) would have been able to denounce him. How could he have carried out his treachery? It was because there was Shin Don (Shin Don) that there was the folly of King Gongmin (Gongmin Wang). Therefore, Shin Don's (Shin Don)'s descendants usurped the ancestral shrines of King Gongmin (Gongmin Wang), and King Gongmin (Gongmin Wang) ultimately became the ruler of a fallen nation. Alas! Loving and cherishing the ruler is the heart of heaven, but the impermanence and difficulty in trusting is also the mandate of heaven. Heaven was not unconcerned about Goryeo, but King Gongmin (Gongmin Wang) did not respect heaven, angered heaven, and cut himself off from heaven. This is why the mandate of heaven is impermanent and sometimes difficult to trust. Why blame it solely on fate? Can those who become rulers in later generations not know the difficulty of the great mandate and take King Gongmin (Gongmin Wang) as a warning? (From Zizhi Tongjian)
Shin Don (Shin Don) held the reins of government and allowed Gi Hyeon's (Gi Hyeon)'s family to have affairs with his wife. Upon hearing that the wives and concubines of scholar-officials were beautiful, he would imprison their husbands on minor charges, instructing them to inform their families that they could be exonerated if the mistress of the house pleaded her case. These women would then enter Shin Don's (Shin Don)'s residence through the middle gate, dismissing their maids and servants. Shin Don (Shin Don) would sit alone in his study, indulging in unrestrained debauchery, and then release her husband. (From "Anthology of Stories")
Treacherous Monk
Bo-u
Queen Munjeong (Queen Munjeong) was very fond of Buddhist affairs. There was a monk named Bo-u (Bo-u) who was skilled in writing and understood Buddhist scriptures. Through various connections, he entered the palace and widely established temples, spending tens of thousands. When Queen Munjeong (Queen Munjeong) passed away, the censors and students of the National Academy repeatedly petitioned for his execution, ordering him to be exiled to Jeju Island. The envoy Byeon Hyeop (Byeon Hyeop) beat him to death with a stick due to other matters. Lim Kwae-ji (Lim Kwae-ji) had previously used Bo-u (Bo-u) to establish two
宗禪科。至是並罷之(芝峰類說)。
明宗朝。妖僧普雨。久作報恩寺住持。欲移中廟陵寢于寺側。以固其寺之勢。乃誑惑文定王后。謂宣陵近處有吉兆。請遷中廟山陵于其地。文定信之。元衡逢迎慈旨。脅持諸大臣安玹等依阿不敢違。遂成遷陵之計。將於文定百歲后。使得同兆。而地勢卑下。每年江水漲入。故文定之喪。不得已更卜他處。物議皆欲遷陵。而以再遷為難而止(石潭日記)。
中廟初葬高陽。與禧陵同塋。壬戌元衡力贊文定。遷於漢濵卑湫之地。人莫敢言。世傳。遷陵時哭聲自壙中出。役者無不聞。翌年順懷世子卒。越二年。文定升遐。又二年。明廟升遐。人謂遷陵之咎。至壬辰。靖陵被倭發掘。臣民之至痛。尚忍道哉(芝峰類說)。
東國僧尼錄(終)
【現代漢語翻譯】 現代漢語譯本 宗禪科。到這時一併廢除了（芝峰類說）。
明宗朝（公元1368-1644年）。妖僧普雨，長期擔任報恩寺的住持，想要將中廟（指朝鮮中宗）的陵寢遷移到寺廟旁邊，以此鞏固寺廟的勢力。於是他欺騙文定王后，說宣陵附近有吉祥的徵兆，請求將中廟的山陵遷移到那裡。文定王后相信了他。元衡（尹元衡）爲了迎合王后的旨意，脅迫各位大臣安玹等人，他們依附權勢不敢違抗，於是促成了遷移陵墓的計劃。計劃將文定王后百年之後，與中廟合葬在同一墓地。但是那裡的地勢低窪，每年江水上漲會淹沒那裡。所以文定王后去世后，不得已重新選擇墓地。輿論都想遷回中廟的陵墓，但是因為再次遷移困難而作罷（石潭日記）。
中廟最初安葬在高陽，與禧陵在同一墓地。壬戌年（具體年份需要根據上下文確定，此處假設為1562年），尹元衡極力贊成文定王后的意見，將中廟的陵墓遷移到漢江邊低窪潮濕的地方，人們都不敢說話。世間流傳，遷移陵墓時，哭聲從墓穴中傳出，參與勞役的人沒有聽不到的。第二年，順懷世子去世。又過了兩年，文定王后去世。又過了兩年，明廟去世。人們認為是遷移陵墓造成的災禍。到了壬辰年（1592年），靖陵被倭寇挖掘，這是臣民最大的痛苦，怎能忍心說呢（芝峰類說）。
東國僧尼錄（完）
【English Translation】 English version The Jongseon Department. It was abolished at this time (Jibong yuseol).
During the reign of King Myeongjong (1368-1644), the wicked monk Pou, who had long served as the abbot of Boeun Temple, sought to move the tomb of King Jungjong (the Middle King) to the side of the temple in order to strengthen the temple's power. He deceived Queen Munjeong, claiming that there were auspicious signs near Seolleung and requesting that the mountain tomb of King Jungjong be moved there. Queen Munjeong believed him. Yun Won-hyeong, to cater to the Queen's wishes, coerced the ministers, including Ahn Hyeon, who, fearing his power, dared not disobey. Thus, the plan to move the tomb was carried out, intending to have Queen Munjeong buried in the same site after her death. However, the terrain was low-lying, and the river flooded it every year. Therefore, after Queen Munjeong's death, another site had to be chosen. Public opinion favored moving King Jungjong's tomb back, but the difficulty of moving it again led to its abandonment (Seokdam Diary).
King Jungjong was initially buried in Goyang, in the same burial ground as Huireung. In the year of Imjin (the specific year needs to be determined based on the context, here assumed to be 1562), Yun Won-hyeong strongly supported Queen Munjeong's opinion and moved King Jungjong's tomb to a low-lying, damp area near the Han River. People dared not speak out. It is said that during the relocation of the tomb, cries came from within the burial pit, and all those involved in the labor heard them. The following year, Crown Prince Sunhoe died. Two years later, Queen Munjeong passed away. Two years after that, King Myeongjong passed away. People attributed these misfortunes to the relocation of the tomb. In the year of Imjin (1592), Jingneung was excavated by Japanese pirates, which was the greatest pain for the subjects. How can one bear to speak of it? (Jibong yuseol).
Dongguk Seungnirok (The Record of Monks and Nuns of the Eastern Country) (End)