---
title: "朝鮮佛教通史 · 【（附）叅考】百濟僧寶關係日本者"
description: "朝鮮佛教通史是韩国学者李能和所著的一部系统研究朝鲜半岛佛教发展历程的经典著作。该书详细梳理了佛教自三国时代传入朝鲜半岛后，历经统一新罗、高丽王朝至朝鲜王朝的演变过程，深入分析了各时期佛教思想、宗派发展及其与政治、社会的关系。李能和作为20世纪韩国佛教研究的奠基人，以严谨的史学方法呈现了朝鲜佛教的本土化特色与历史地位。该著作不仅填补了朝鲜佛教系统研究的空白，更成为理解东亚佛教传播与韩国宗教文化的重要学术参考，对研究韩国思想史和东亚佛教交流具有不可替代的学术价值。"
url: "https://rushiwowen.co/en/r/cmcwi2q7m024yl704wcq6t5eu"
---

### 【附叅考】百濟僧寶關係日本者

> <note>Appendix</note> Baekje Monks Connected to Japan

【曇慧】〔日本書紀〕　欽明十五年（百濟聖王三十一年甲戌）二月。百濟遣僧曇慧等九人。代道深等九人。

> In the second month of the fifteenth year of Emperor Kinmei's reign (corresponding to the thirty-first year of King Seong of Baekje, the year of Jiaxu), Baekje dispatched the monk Tanhui and eight others to replace Daoshen and his eight companions.

〔元亨釋書〕　釋曇慧。百濟國人。欽明十五年二月。共道深本國貢來。

> The Record of Monastic Affairs (Genkō Shakusho) records: The monk Tan-e was a man of the kingdom of Baekje. In the second month of the fifteenth year of Emperor Kinmei's reign, he arrived together with Dōshin as tribute from their homeland.

〔本朝高僧傳〕　百濟國沙門曇慧傳。釋曇慧。百濟國人。蚤入大唐。陪時匠席。綜大小乘。遊化為志。彼國聞此方崇佛法。欽明十五年春二月。慧及道深。偕計貢來。敕建精舍。延以居之。是本朝有沙門之始也。但以士民。未知所以皈嚮三寶。時機難調。不述宗乘。國史亦不記所終。

> \[Chronicle of Eminent Monks of Our Dynasty\] Biography of the Monk Tanhui of Baekje The monk Tanhui was a native of Baekje. He entered the Great Tang dynasty early in his life, attending the lectures of eminent masters of the time. He studied both the Mahayana and Hinayana teachings and made it his life's mission to travel and spread the Dharma. Hearing that our land revered the Buddha's teachings, in the spring of the second month of the fifteenth year of the Kinmei era, Tanhui, along with Dōshin, came bearing tribute. An imperial decree was issued to build a monastery, where they were invited to reside. This marked the beginning of having Buddhist monks in our country. However, as the people and officials did not yet understand how to take refuge in the Three Jewels, and the conditions were difficult to guide, he did not expound the teachings of his school. The national chronicles also do not record his final fate.

贊曰。

> Praise be.

慧深二師。選擇外貢。化導不著。不知何宗。余想不出跋摩提婆之宗。羅什入關。大唱三論。成實。自唐以前。諸師習尚二論。是以其法。早傳於三韓耳。延曆十五年。官符稱成實論附三論。二師為空宗也。明矣。且為此方之騰蘭。故系冠于篇首焉。

> The two masters, Huishen, chose to spread the Dharma abroad. Their methods of teaching and guidance were not recorded, so it is unclear which school they belonged to. I suspect they were followers of the Vimalakirti tradition. After Kumarajiva entered the Pass, he widely propagated the Three Treatises and the Satyasiddhi Śāstra. Before the Tang dynasty, masters often studied these two treatises, and thus their teachings were transmitted early to the Three Kingdoms of Korea. In the fifteenth year of the Enryaku era, an official document referred to the Satyasiddhi Śāstra as being attached to the Three Treatises, clearly indicating that the two masters belonged to the Emptiness School. Moreover, as pioneers in this land, they are placed at the beginning of this chapter.

【日羅】〔本朝高僧傳〕　釋日羅。百濟國人。神異不測。精博內外。聲播吾國。敏達帝聞之遣紀押勝招羅。國王愛才。不許應徵。再使吉備羽島篤責。王懼聽命。十二年（百濟威德王二十九年癸卯）夏。從羽島來。舘遇渥洽。上殿對問。聖德太子。微服到館。羅指曰。神人也。跪地再拜。說半偈曰。敬禮救世觀世音。傳燈東方粟散國。即出身光。太子眉間放光。欵談夜白。太子謂曰。子之命不久而盡。羅後開攝之劒尾山。不幾新羅人刺殺之。太子曰日羅者聖人也。我在南嶽時。彼為弟子。常拜日天。故有身光。余逢劒尾山主。尋羅之事。曰年代㴱遠。塔牌不存。寺誌亦無。然里民傳云。肇開基者。日羅上人也。盖撰記傳者。不委真俗。筆跨兩端。故後世或謂俗人也。夫放身光者。豈纏人之所為乎。其為沙門。何疑之有。太子親稱為聖人。則縱非沙門。實是化權之人也焉。

> \*\*Master Rila\*\* (From the \*Biographies of Eminent Monks of Our Country\*) The monk Rila was a man of Baekje. His spiritual powers were unfathomable, and he was profoundly learned in both Buddhist and secular studies. His reputation spread to our country. Emperor Bidatsu, hearing of him, dispatched Kishi no Oshisaka to summon Rila. The King of Baekje, valuing his talent, would not permit him to answer the summons. The Emperor sent a second envoy, Kibi no Hashima, to press the matter sternly. The king, fearing the consequences, finally consented. In the summer of the 12th year of Emperor Bidatsu's reign (the 29th year of King Wideok of Baekje, cyclical year \*guimao\*), Rila arrived with Hashima. He was received with great hospitality and granted an audience for questioning. Prince Shōtoku, in plain clothes, came to his quarters. Rila pointed at him and said, "This is a divine being!" He knelt and bowed twice, then spoke a half-verse: > "I revere the Savior, the Observer of the World's Sounds, > Who transmits the lamp to the eastern land of scattered millet." Immediately, light emanated from his body. Light also shone from between the Prince's eyebrows. They conversed intimately until dawn. The Prince said to him, "Your life will not last much longer." Later, Rila opened a temple at Mount Tsurugi-no-o. Not long after, he was assassinated by a man from Silla. The Prince said, "Rila was a sage. When I was at Nanyue, he was my disciple. He constantly paid homage to the Sun Deva, hence the light from his body." I once met the head priest of Mount Tsurugi-no-o and inquired about Rila's story. He said, "The era is too remote. No stupa tablet remains, and the temple records contain nothing. However, the local villagers transmit the story that the founder of this base was the Venerable Rila." It seems the compilers of records and biographies did not fully ascertain the truth of his monastic or lay status, writing ambiguously across both. Therefore, later generations sometimes considered him a layperson. But how could one who emits bodily light be an ordinary person bound by worldly ties? That he was a monk is beyond doubt. The Prince himself personally declared him a sage. Thus, even if he were not formally a monk, he was truly a being of transformative power.

【善信尼】〔元亨釋書〕　善信尼。司馬達等之女也。敏達十三年。從慧便出家。同伴二女共薙髮。一禪藏。梁人夜善之女。二慧善。錦織之女。大臣蘇馬子。營精舍。迎三尼。供養用明二年。信白馬子曰。出家之人。以戒為地。願赴百濟。受戒學。崇峻元年。（百濟威德王三十四年戊申）馬子付信百濟使。求法發遣。三年春。信等三尼。自百濟歸。住櫻井寺。

> The Nun Shànxìn Shànxìn was the daughter of Sima Dáděng. In the thirteenth year of the reign of Emperor Bidatsu (584 CE), she took ordination under the monk Huìbiàn, along with two other women who also shaved their heads. One was Chánzàng, daughter of Yè Shàn of the Liang dynasty; the other was Huìshàn, daughter of Jǐnzhī. The minister Soga no Umako built a temple and invited the three nuns to reside there. In the second year of the reign of Emperor Yōmei (587 CE), Shànxìn said to Umako, "For those who have left home, the precepts are the very ground we stand on. I wish to go to Baekje to receive the full monastic precepts and study them." In the first year of the reign of Emperor Sushun (588 CE, the 34th year of King Wideok of Baekje), Umako arranged for Shànxìn to accompany an envoy to Baekje, sending her off to seek the Dharma. In the spring of the third year (590 CE), Shànxìn and the other two nuns returned from Baekje and took up residence at the Sakurai Temple.

【豐國】〔日本書記〕　用明二年（百濟威德王三十三年丁未）四月丙子。天皇得病。還入於宮。羣臣侍焉天皇詔羣臣曰。朕思欲歸三寶。卿等議之。羣臣入朝而議。物部守屋大連。與中臣勝海連。違詔。議曰。何背國神。敬他神也。由來不議若斯事矣。蘇我馬子宿禰大臣曰。可隨詔而奉助。詎生異計。於是皇弟皇子（皇弟皇子者。穴穗部皇子。即天皇庶弟。）引豐國法師。（闕名也）入於內裏。物部守屋大連睥睨大怒。〔日本靈異記考證上〕豐國。盖謂韓國也。非斥豐前豐後猶仲哀紀。謂韓國為寶國。神功紀云。財寶國。財寶國。財國。金銀之國。應神紀云。金銀蕃國也神代紀亦云。韓鄉之鳥。是有金銀。用明二年紀云。皇弟皇子。引豐國法師入於內裏者。亦蓋謂韓國僧也。

> \*\*Toyokuni\*\* (from the \*Nihon Shoki\*): In the second year of the reign of Emperor Yōmei (corresponding to the thirty-third year of King Wideok of Baekje, the year of Fire Goat), on the day Bingzi of the fourth month, the Emperor fell ill and returned to the palace. The ministers attended upon him. The Emperor addressed his ministers, saying: "I wish to take refuge in the Three Jewels. Deliberate on this, my lords." The ministers entered the court to deliberate. The Ōmuraji Mononobe no Moriya and the Muraji Nakatomi no Katsumi opposed the imperial command. They argued, saying: "Why should we turn our backs on the gods of our land to revere foreign gods? Such a matter has never been discussed before." The Ōomi Soga no Umako said: "We should follow the imperial command and assist in its fulfillment. How can there be any other plan?" Thereupon, the Imperial Younger Brother, Prince Anahobe (the Emperor's younger half-brother), brought the Dharma Master of Toyokuni (his name is missing) into the inner palace. The Ōmuraji Mononobe no Moriya glared in anger. \*\*\[Note from the \*Nihon Ryōiki Kōshō\*, Part 1\]:\*\* "Toyokuni" likely refers to the land of Han (Korea). It does not specifically mean the provinces of Buzen or Bungo, just as in the record of Emperor Chūai, Korea is called the "Land of Treasures"; in the record of Empress Jingū, it is called the "Land of Wealth and Treasures," "Wealthy Land," or "Land of Gold and Silver"; in the record of Emperor Ōjin, it is called the "Land of Gold and Silver across the Sea"; and in the Age of the Gods record, it is also said that in the land of Han there are birds of gold and silver. The record of the second year of Emperor Yōmei states, "The Imperial Younger Brother brought the Dharma Master of Toyokuni into the inner palace." This also likely refers to a monk from Korea.

〔本朝高僧傳〕　百濟國沙門豐國傳。釋豐國。百濟人。史失其名。以國呼之。生資俊邁慕風化而來。是時佛法未周。寓豐後民間焉。用明二年夏四月。帝弗豫。詔侍臣曰。朕思歸三寶。卿等議焉。守屋勝海奏曰。先皇以來。未有此議。何背本邦神。奉異域佛乎蘇馬子曰。已承睿旨。何異謀之有乎。於是皇弟穴穗王子。聞豐國法師之名。下書招請。入內說法。聖德太子建中山寺於攝之駒嶽。落慶之日。請豐國為供養尊師。後任住持。

> \[Chronicles of Eminent Monks of Our Dynasty\] Biography of the Monk Fengguo of Baekje. The monk Fengguo was a man of Baekje. History has lost his personal name, so he is referred to by his country. Endowed with exceptional talent and drawn by the customs and teachings, he came to our land. At that time, Buddhism had not yet spread widely, so he resided among the people of Toyosato. In the summer of the fourth month of the second year of the Yōmei era, the Emperor fell ill. He summoned his attendants and said, "I wish to take refuge in the Three Jewels. What do you think, my ministers?" Moriya Katsumi advised, "Since the time of the previous Emperor, there has been no such proposal. Why should we turn away from the gods of our own land and serve the Buddha of a foreign realm?" Soga no Umako replied, "We have already received the Emperor's wise command. How can there be any other plan?" Hearing this, Prince Anahobe, the Emperor's younger brother, learned of the reputation of Master Fengguo. He sent a letter inviting him to the palace to expound the Dharma. Prince Shōtoku built Nakayama Temple on Mount Koma in Settsu. On the day of its completion, he invited Fengguo to serve as the honored teacher for the dedication ceremony. Later, Fengguo was appointed as the abbot of the temple.

【觀勒】〔日本書記〕　推古十年（百濟武王二年壬戌）十月。百濟僧觀勒來之。仍貢曆本及天文地理書。并遁甲方術之書也。是時。選書生三四人。以俾學習於觀勒矣。陽胡史祖玉陳習曆法。大友村主高聰學天文遁甲。山背臣日并立學方術。皆學以成業。

> \*\*Guanle\*\* (Nihon Shoki): In the tenth year of Empress Suiko's reign (the second year of King Mu of Baekje, the Renxu year), in the tenth month, the Baekje monk Guanle arrived. He presented books on calendars, astronomy, geography, as well as texts on divination and esoteric arts. At that time, three or four scholars were selected to study under Guanle. Yōgo no Fubito no Omo Tamaki studied calendar methods. Ōtomo no Suguri no Takasato studied astronomy and divination. Yamashiro no Omi no Hinamori studied esoteric arts. They all completed their studies and mastered their respective fields.

〔元亨釋書〕　釋觀勒。百濟人。推古十年十月貢來。有學術。獻曆本及天文地理方術之書。太子耳聰曰。吾在衡山。勒為弟子。好星宿度數。山河利害事。我呵其涉藝術雜真乘。夙因不竭。追我而來。猶言星曆。三十二年四月。有沙門殺祖父者。朝廷初置僧正。檢校僧尼。勒當遴選。為僧正。

> The Chronicles of Yuanheng: The monk Guanle was from Baekje. In the tenth year of the Suiko era, in the tenth month, he arrived as a tribute envoy. He was a learned man, presenting books on calendars, astronomy, geography, and various arts. Prince Shotoku, known for his wisdom, said, "When I was at Mount Heng, Guanle was my disciple. He was fond of studying the movements of stars and constellations, as well as the features and benefits of mountains and rivers. I admonished him for delving into worldly arts and mixing them with the true teachings of Buddhism. Yet, his past karma was not exhausted, so he has followed me here, still speaking of astrology and calendars." In the thirty-second year, in the fourth month, a monk committed the crime of killing his grandfather. For the first time, the court established the position of \*sōjō\* (monk-official) to oversee and regulate the monks and nuns. Guanle was selected for this role and became the \*sōjō\*.

〔本朝高僧傳〕　百濟國沙門觀勒傳。釋觀勒。百濟國人。研究三論。旁通外學。推古十年冬十月。受選來朝。勑居元興寺。擇俊秀者。就勒學書。太子豐聰曰。吾在衡山。勒為弟子。嗜天文地理學。吾呵其涉藝術。雜於真乘。夙因不竭。又追蹤來。猶言星曆。甲申年。有比丘殺害祖父。帝召羣臣曰。夫沙門者。歸敬三寶。從事戒法。何無慚慎。作此惡逆。朕甚愧之。僧尼犯罪者。悉捕刑之。乃詔諸寺。索惡比丘。一時僧尼。多逢稽疑。勒上表曰。佛法自至東漢。經三百歲。傳之百濟。已一百年。百濟先主。聞日本天皇。睿聖敏明。貢上佛像經論。未滿百歲。是以僧尼。不習法律。所以作大逆。職而斯由也。今聞聖制。惶懼不知所如。伏顧除大逆者。其餘悉赦勿罪。是所憲章之正。仁政之及也。帝重詔曰。道人犯法。何以誨世俗。自今以往。應置僧正。僧都。檢校僧尼。勒任僧正。高麗德積為僧都。是本朝立僧綱之始也

> \*\*\[Chronicles of Eminent Monks of Our Dynasty\]\*\* \*\*Biography of the Monk Guanle of Baekje\*\* The monk Guanle was a man of Baekje. He devoted himself to the study of the Three Treatises and was also well-versed in secular learning. In the winter of the tenth month, in the tenth year of the reign of Empress Suiko, he was selected and sent to our court. By imperial decree, he resided at Gangō-ji temple. He selected talented and promising individuals to study writing under him. Crown Prince Shōtoku said, "When I was on Mount Heng, Guanle was my disciple. He was fond of astronomy and geography. I admonished him for dabbling in such arts, which are mixed with the true vehicle. His past karma was not exhausted, and so he has followed me here, still speaking of calendars and astrology." In the year Kinoe-Saru, a monk committed the murder of his grandfather. The Emperor summoned his ministers and said, "Monks are those who revere the Three Jewels and follow the precepts. How can they be without shame and caution, committing such a heinous crime? I am deeply ashamed of this. All monks and nuns who commit crimes shall be arrested and punished." He then issued an edict to all temples to seek out wicked monks. For a time, many monks and nuns faced suspicion and investigation. Guanle submitted a memorial, stating: "Since the Buddha's Dharma arrived in the Eastern Han Dynasty, three hundred years passed before it was transmitted to Baekje. It has been a hundred years since then. The former ruler of Baekje, hearing of the wisdom and brilliance of the Emperor of Japan, presented Buddhist images, scriptures, and treatises. It has not yet been a full century. Therefore, the monks and nuns have not yet fully learned the monastic rules. This is the reason such great transgressions occur. Now, hearing of Your Majesty's decree, we are filled with惶恐 and do not know what to do. We humbly beg that, apart from those who committed the great transgression, all others be pardoned and not punished. This would be in accordance with the correct principles of the law and an act of benevolent governance." The Emperor issued a weighty decree in response: "If those who follow the Way violate the law, how can they instruct the secular world? From now on, we shall establish the offices of Sōjō (Archbishop) and Sōzu (Bishop) to oversee and examine the monks and nuns." Guanle was appointed as Sōjō, and Deji of Goguryeo was appointed as Sōzu. This was the beginning of establishing the monastic hierarchy in our country.

贊曰。

> Praise be.

在昔秦世。僧尼眾夥。或有愆漏。姚興下書。使僧䂮任僧正。僧遷為悅眾。以濟頹緒矣。吾推古帝。登庸勒積。以匡法律。異域異時。王制之同。壎箎相合。蓋朝有護法之后。則野有聯芳之僧。佛法之感應。何世何國而得不爾哉。

> In the past, during the Qin era, the community of monks and nuns grew large, and some among them had faults and shortcomings. Yao Xing issued an edict, appointing Seng Shao as the monastic overseer and Seng Qian as the assistant supervisor, to restore order and uphold the tradition. I reflect on ancient rulers who appointed capable officials to establish regulations and uphold the law. Across different lands and times, the governance of kings aligns in this way, like harmonious instruments playing in unison. When the court has a ruler who protects the Dharma, then in the countryside there will be monks who carry on its fragrance. The response of the Buddha's teachings—in what age or country could it be otherwise?

【慧彌】〔元亨釋書〕　釋慧彌。推古十七年（百濟武王九年己巳）四月。百濟人。赴吳國。其船漂流。至肥後州。州吏告大宰府。府以聞。勑令其舟人送本邦。時彌沙門道欣等。慕國化。上表請留。詔居元興寺。

> Hui Mi (from Yuan Heng Shi Shu) The monk Hui Mi. In the seventeenth year of the reign of Empress Suiko (the ninth year of King Mu of Baekje, the year Jisi), in the fourth month, a man from Baekje set out for the state of Wu. His ship drifted and arrived at Higo Province. The provincial officials reported to the Dazaifu. The Dazaifu informed the court. An imperial decree ordered that the ship's crew be sent back to their homeland. At that time, the monk Mishamen Daoxin and others, admiring the culture of the country, submitted a petition requesting to stay. An imperial edict allowed them to reside at Gangō-ji Temple.

〔本朝高僧傳〕　和州元興寺沙門慧彌傳。釋慧彌。百濟人。與州人赴吳國。其船被風吹。推古十七年夏四月。至肥後葦北津。太宰府以聞。詔送本州。時慧彌道欣二沙門慕國化。上表請留。敕居元興寺。

> The Chronicles of Eminent Monks of Our Dynasty The Monk Huimi of Yamato Province's Gango-ji Temple Monk Huimi was a man of Baekje. He set sail with his countrymen for the Kingdom of Wu. Their ship was blown off course by the winds, and in the fourth month of summer, in the seventeenth year of the reign of Empress Suiko, they arrived at Ashikita Port in Higo Province. The Dazaifu reported this to the court. An imperial decree ordered them to be sent back to their homeland. At that time, the two monks Huimi and Dokin, admiring the culture of our country, submitted a petition requesting to stay. By imperial command, they were permitted to reside at Gango-ji Temple.

【義覺】〔元亨釋書〕　釋義覺。百濟國人也。本朝征彼國時。伴軍士來。身長七尺。博究佛乘。居難波百濟寺。一夕誦摩訶般若心經。同寺慧義。夜半見覺室光曜赫如。義恠。自窓隙窺之。覺誦經。光從口出。明朝。義告眾。眾大驚嘆。覺語徒曰。我閉目誦經百許遍開目視室。四壁空洞。庭外皆見。起而觸之。室戶盡關。歸座誦經。通洞如先。是般若不思議之力也。此事齊明帝之時也。（百濟義慈王時）

> \*\*Yijue\*\* (from the \*Yuanheng Shishu\*) The monk Yijue was a man of Baekje. When our court campaigned against that country, he accompanied the soldiers and came here. He stood seven feet tall and had thoroughly mastered the Buddha's teachings. He resided at the Baekje Temple in Naniwa. One evening, while reciting the Maha Prajna Heart Sutra, his fellow monk Huiyi saw, in the middle of the night, that Yijue's room was brilliantly illuminated, shining brightly. Finding this strange, Huiyi peeked through a crack in the window. Yijue was reciting the sutra, and light was emanating from his mouth. The next morning, Huiyi reported this to the assembly, and everyone was greatly astonished and filled with admiration. Yijue said to his disciples, "When I close my eyes and recite the sutra about a hundred times, then open them and look around the room, the four walls become empty and hollow, and I can see everything outside the courtyard. When I get up and touch them, the doors and windows of the room are all shut tight. Yet when I return to my seat and resume reciting, the通透 clarity is just as before. This is the inconceivable power of Prajna (Wisdom)." This event occurred during the time of Emperor Saimei. (This corresponds to the time of King Uija of Baekje.)

〔本朝高僧傳〕　百濟國沙門義覺傳。釋義覺。百濟國人也。此方征彼國時。伴軍士來詔住難波百濟寺。覺長七尺。博綜梵學。持般若心經。同寺慧義。夜半見覺室光明燿曜。窓隙窺之。覺端坐誦經。光從口出。義以驚悚。明朝。告眾。覺語徒曰。吾一夕。閉目誦心經一百許遍。開目視室。四壁空洞。庭外皆見。吾為希有之想。起而撲之。壁戶皆關。歸座誦經。空廓如先。是般若不思議之妙用也。徒皆增精進焉。

> The Biography of the Monk Yijue in the Chronicles of Eminent Monks of Our Dynasty. The monk Yijue was a man of Baekje. When our forces campaigned against that kingdom, he accompanied the troops and came to our land, where he was ordered to reside at the Baekje Temple in Naniwa. Yijue was seven feet tall and extensively versed in Sanskrit learning. He upheld the Heart Sutra. One night, Huiyi of the same temple saw a brilliant light shining from Yijue's room. Peering through a crack in the window, he saw Yijue sitting upright and reciting the sutra, with light emanating from his mouth. Huiyi was astonished and terrified. The next morning, he told the assembly about it. Yijue said to his disciples, "Last night, I closed my eyes and recited the Heart Sutra about a hundred times. When I opened my eyes and looked around the room, the four walls appeared empty and hollow, and I could see everything outside the courtyard. Thinking this was extraordinary, I rose and touched them—the walls and doors were all closed. Returning to my seat to recite the sutra, the emptiness and openness were just as before. This is the wondrous function of the Prajna that is beyond thought." Hearing this, all his disciples redoubled their diligence.

贊曰。

> The Praise says:

定慧均等。斷除煩惱。與物一致。有何窒礙。菩薩羅漢。往來於三千世界。無他皆以由之也。覺之洞見者。殆乎躋聖地與。

> When meditation and wisdom are balanced, afflictions are cut off, and one is in harmony with all things, what obstacles could remain? Bodhisattvas and Arhats travel freely throughout the three thousand worlds—all by this very principle. One whose insight is clear and penetrating is close to reaching the sacred ground.

【道藏】〔日本書紀〕　天武十二年（是時百濟已亡而當新羅神文王三年甲申）七月。是月始至。八月旱之。百濟僧道藏。雩之得雨。十四年十月丙子。百濟常輝。封三十戶。是僧壽百歲。庚辰。遣百濟僧法藏。優婆塞益田金鍾於美濃。令煎白术。因以賜施綿布

> \*\*Treasury of the Dao (Chronicles of Japan)\*\* In the twelfth year of Emperor Tenmu's reign (at this time, Baekje had already fallen, corresponding to the third year of King Sinmun of Silla, the jiashen year), in the seventh month, the drought began. In the eighth month, there was a drought. The Baekje monk, Daozang, performed a rain-making ritual and obtained rain. In the fourteenth year, on the tenth month, bingzi day, Baekje's Changhui was granted thirty households. This monk lived to be one hundred years old. On the gengchen day, the Baekje monk Fazang and the lay disciple Masuda Kaneyoshi were sent to Mino to decoct Atractylodes rhizome. For this reason, cotton cloth was bestowed as alms.

〔續日本紀〕　養老五年六月戊戌。詔曰中畧百濟沙門道藏。寔惟法門袖領。釋道棟樑年逾八十。氣力衰耄。非有束帛之施。豈稱養老之情哉。宜所司。四時施物。絁五匹。綿十屯。布二十端。

> \[Continued Chronicles of Japan\] On the sixth month, day Wuxu, in the fifth year of the Yōrō era, an imperial edict was issued: <note>Middle part omitted</note> The monk Dōzō from Baekje is truly a leader among the Dharma gate and a pillar of the Buddhist path. He is over eighty years old, his strength has declined with age. Without the gift of silk, how can we express the sentiment of honoring the elderly? Therefore, the relevant authorities shall provide him with offerings in each of the four seasons: five bolts of silk, ten bundles of cotton, and twenty lengths of cloth.

〔元亨釋書〕　釋道藏。百濟人。持統二年七月旱。詔藏祈雨。不崇朝。普澍天下。養老五年。詔曰。沙門道藏。法門領袖。釋家棟樑云云。崇禮甚盛。年逾八十取滅。

> The "Genkō Shakusho" records: The monk Dōzō was from Baekje. In the second year of the reign of Emperor Jitō, during the seventh month, a drought occurred. The emperor ordered Dōzō to pray for rain. Before the day was over, a widespread rain fell across the land. In the fifth year of the Yōrō era, an imperial edict stated: "The monk Dōzō is a leader in the Dharma gate and a pillar of the Buddhist community." He was honored and revered with great ceremony. He passed away at the age of over eighty.

〔本朝高僧傳〕　百濟國沙門道藏傳。釋道藏。百濟國人。博且靈通。白鳳年中。（百濟末頃）觀光日國。持綂二年秋七月旱。詔藏禱雨。不崇朝而天下普潤。帝貴法驗之速。賚䞋甚膴。養老五年六月元正。帝詔曰。沙門道藏。釋家棟樑。法門領袖。年逾八十。氣力羸衰若無綿帛之施。何寄恤老之志。有司四時領供。藏東渡之後。撰成實論䟽十六卷。既垂九齡。化于南京。昔東大寺之學者。法相宗論習俱舍三論宗兼學成實。至講成實靡不據於藏䟽。其講廢止者三百餘年。不能無憾也。

> Biography of the Monk Dojang from the Chronicles of Eminent Monks of Our Dynasty The monk Dojang was a man of Baekje. He was learned and spiritually insightful. During the Hakuhō era (around the end of Baekje), he traveled to Japan to observe its customs. In the autumn of the second year of the Jitō reign, during the seventh month, there was a drought. The Empress commanded Dojang to pray for rain. Before the morning had fully passed, the entire land was soaked with a widespread rain. The Empress, impressed by the swift efficacy of the Dharma, bestowed upon him a very generous offering. In the sixth month of the fifth year of the Yōrō reign, on New Year's Day, the Emperor issued an edict stating: "The monk Dojang is a pillar of the Buddhist community and a leader among the Dharma gates. He is now over eighty years old, and his strength is frail and declining. If we do not provide him with gifts of silk and cloth, how can we express our intention to care for the elderly?" He ordered the officials to provide for him regularly throughout the four seasons. After crossing eastward, Dojang composed a sixteen-volume commentary on the \*Satyasiddhi Śāstra\*. Having reached the age of ninety, he passed away in Nara. In the past, scholars of Tōdai-ji, who studied the doctrines of the Faxiang school, the \*Abhidharma-kośa\*, and the Three Treatise school, also studied the \*Satyasiddhi Śāstra\* concurrently. When lecturing on the \*Satyasiddhi Śāstra\*, none failed to base their teachings on Dojang's commentary. For over three hundred years after his lectures ceased, it has been impossible not to feel regret over this loss.

贊曰。

> Praise be.

藏師之事。國史不記何宗。見著論疏。則跋摩宗乎。實為一家之宗祖也。夫成實論者。東晉羅什譯出。三千門人。橫竪講敷。自爾歷世名僧。或著注疏。或鈔釋。藏師與先進。并鑣而馳。固不忝聖鑒者歟。

> Regarding Master Zang, the official histories do not record which school he belonged to. However, judging from his commentaries and annotations, he likely followed the Vātsīputrīya school. Indeed, he can be considered the founder of a distinct lineage. The \*Satyasiddhi Śāstra\* was translated into Chinese by Kumārajīva during the Eastern Jin dynasty. His three thousand disciples lectured on it extensively, both horizontally and vertically. Since then, renowned monks throughout the ages have either composed commentaries or compiled explanations. Master Zang, alongside his predecessors, advanced the teachings with equal distinction, undoubtedly earning the recognition of the wise.

【道寧】〔元亨釋書〕　釋道寧。百濟人。白鳳十二年秋八月天下大旱。勅寧法雩。効雨大注。帝加優賞。

> Dao Ning (from the Yuanheng Shishu) The monk Dao Ning was a man of Baekje. In the autumn, in the eighth month of the twelfth year of the Hakuhō era, a great drought struck the land. By imperial command, Ning performed the rain-prayer ceremony. In response, heavy rain poured down. The emperor bestowed generous rewards upon him.

〔本朝高僧傳〕　百濟國沙門道寧傳。釋道寧。百濟國人。聞此方風俗之醇淑。截海而來。寓居南京。究串經論。靈感時著。白鳳十二年秋八月旱。詔寧法雩。修中大雨。帝悅優賞焉。又同國沙門常輝。久留幾內。壽一百藏。白鳳十四年。賜封三十戶。以養其老。

> \[Chronicles of Eminent Monks of Our Dynasty\] Biography of the Korean Monk Daoning The monk Daoning was a native of the Korean kingdom of Baekje. Hearing of the pure and virtuous customs of this land, he crossed the sea to come here and settled in the southern capital. He delved deeply into the sutras and treatises, and his spiritual efficacy was often evident. In the autumn of the twelfth year of the Hakuhō era, during a severe drought in the eighth month, an imperial decree commanded Daoning to perform rainmaking rituals. As he conducted the ceremonies, heavy rain fell. The emperor was delighted and bestowed generous rewards upon him. Also from the same kingdom was the monk Jōki, who had long resided in the capital region and lived to be one hundred years old. In the fourteenth year of the Hakuhō era, he was granted an estate of thirty households to support him in his old age.

贊曰。

> Praise be.

寧公想夫百濟國之選也。芳躅之逸也。史記法雨之一條。亦可以為幸與。王制曰九十曰有秩。况乎百歲也。帝賜封戶。實合於禮矣。輝公之德可知焉。

> Ning Gong pondered: The selection of the Baekje kingdom was indeed a noble pursuit, and the legacy of its virtuous path remains. Even a single line in the historical records, like a drop of Dharma rain, can be considered a blessing. According to the royal regulations, one who reaches ninety is granted honor—how much more so for one who reaches a hundred years! The emperor bestowing a fief was truly in accordance with ritual. From this, the virtue of Hui Gong can be clearly seen.

【多常】〔本朝高僧傳〕　和州法器山沙門多常傳。釋多常。百濟國人也。本朝太皇后天皇御宇。慕聖化來。住和州高市法器山寺。誦大藏經神呪。專事度生。應死之人。承驗再蘇。病者盈門。奇異其多。嘗卓錫杖二條於阪上。當其經行。互用二物。無作竗用。如鑿而樹焉。太皇后尊重供養。斯乃修行之功。獨留芳名。慈悲之德。長存愛敬也。

> \*\*Frequent Benefactor\*\* (from \*Biographies of Eminent Monks of Our Dynasty\*) The Biography of Monk Frequent Benefactor of Mount Vessel of the Dharma in Yamato Province. The monk Frequent Benefactor was a man of Baekje. During the reign of the Empress Grand Queen Mother of our dynasty, he, admiring the sacred influence, came and resided at the Temple of Mount Vessel of the Dharma in Takai, Yamato Province. He recited the divine mantras of the Great Canon and devoted himself to the work of liberating sentient beings. Those destined to die, receiving his efficacy, revived. The sick filled his gate; his wondrous feats were many. Once, he planted two staffs on a slope. When he practiced walking meditation, he used both implements alternately, performing subtle functions without deliberate action, as if carving and planting them. The Empress Grand Queen Mother deeply revered and made offerings to him. This was the merit of his cultivation alone, leaving behind a fragrant name. His virtue of compassion long endures in affection and reverence.

【願覺與圓勢】〔本朝高僧傳〕　和州高官寺沙門願覺傳釋願覺。初入三井。就常照學教法。後住南京葍上。師高宮寺圓勢。勢百濟國之師範。解行兼備。善覺讓房。覺疎放無戒檢。不嫌五辛而食。朝出邑里。昏黑回房。率以為常。有優婆塞。短之師前。勢曰莫言。優婆塞夜竊往房。鑿壁窺之。見其室內。放光照燿驚以白師。勢曰然也。不信吾言無何。願覺俄然命終。勢命火葬。其後。優婆塞有事。往江州。有人語曰。願覺師在焉。即往驗視。實是願覺也。見優婆塞曰。此頃不謁。戀思無間。起居安不。當知大聖變化也

> \*\*Vow of Enlightenment and Perfect Potential\*\* (From the \*Biographies of Eminent Monks of Our Dynasty\*) Monk Yuanjue of Kōkan Temple in Washū The monk Yuanjue first entered Mii Temple and studied the teachings under Jōshō. Later, he resided in the capital of Nankyō and became a disciple of Yuan Shi of Kōkan Temple. Yuan Shi was a master from the kingdom of Baekje, accomplished in both understanding and practice. He was known for his wisdom and humility. Yuanjue, however, was unrestrained and lacked strict discipline—he did not avoid eating the five pungent vegetables and would often leave the temple in the morning, returning only after dark. This became his usual routine. A lay devotee once spoke critically of Yuanjue before Yuan Shi. Yuan Shi replied, “Do not speak so.” That night, the lay devotee secretly went to Yuanjue’s room and peered through a hole in the wall. Inside, he saw a brilliant light shining forth. Astonished, he reported this to Yuan Shi, who said, “Indeed. If you do not believe my words, there is nothing more to say.” Not long after, Yuanjue suddenly passed away. Yuan Shi arranged for his cremation. Later, when the lay devotee had business in Kōshū, someone told him, “Yuanjue is there.” He went to verify this and indeed found Yuanjue. Seeing the lay devotee, Yuanjue said, “It has been a while since we last met. My thoughts of you have been constant. I trust you have been well. You should know—this is the transformative power of a great sage.”

贊曰。

> In praise, it is said:

古德埋壙之後。全身脫出者或有之。世以為異焉。如覺公。火浴無餘而軆質依然。遊化他邦者。未嘗聞之。異中之異也。非權化。焉能有此妙舉乎。

> After ancient virtuous ones were buried, there were cases where their entire bodies emerged intact. The world considered this extraordinary. Like Master Jue, who was cremated without leaving any remains, yet his physical form remained whole. Those who traveled to other lands to teach have never been heard of such a thing. This is the extraordinary among the extraordinary. Without the power of skillful means, how could such a wondrous act be possible?

【放濟】〔本朝高僧傳〕　百濟國放濟傳。釋放濟者。百濟國人。本國有鄰兵之難。時備後三谷郡主。奉詔救百濟。發誓願曰。若得軍功。造立精藍。功成凱旋。多剏諸寺。將塑佛像屈濟上京。需金丹等彩具。回程買舟。到難波津。有賣大龜者。贖放三尾。舟過備前骨島。至夜三更。舟子利貨。相謀思心。以濟投海。俄有三龜。負濟登岸。既而有人。賣金丹具。到郡主家。濟偶歸家。熟視之。前舟子也。見濟惶恐。首伏還贜。濟告檀越。乞活其命焉。濟後住海邊。常化往來。年八十餘而化。

> \*\*The Story of Monk Fangji\*\* (from the Biographies of Eminent Monks of Our Dynasty) Monk Fangji was a man of Baekje. When his homeland faced the calamity of neighboring armies, the Lord of Mitani in Bingo Province, following an imperial decree, went to rescue Baekje. He made a vow, saying, "If I achieve military success, I will build a pure monastery." After his victory and triumphant return, he founded many temples. Intending to have Buddhist statues sculpted, he invited Fangji to the capital to acquire materials such as cinnabar and pigments for coloring. On the return journey, they bought a boat and reached Naniwa Port. There, they saw someone selling a large turtle. Fangji paid to ransom and release three of them. As the boat passed by Kotsushima in Bizen Province, late in the third watch of the night, the boatmen, coveting the goods, conspired together. They threw Fangji into the sea. Suddenly, three turtles appeared, carried Fangji on their backs, and brought him ashore. Later, a man came to the lord's house to sell cinnabar and pigments. Fangji happened to return home and looked closely at him—it was the boatman from before. Seeing Fangji, the man was terrified, prostrated himself in confession, and returned the stolen goods. Fangji pleaded with the patron to spare the man's life. Afterward, Fangji lived by the seashore, often teaching those who came and went. He passed away at over eighty years of age.