---
title: "朝鮮佛教通史 · 真平王〔金伯淨〕"
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/cmcwi2q7m0253l704sdrkjwcf"
---
### ○真平王〔金伯淨〕在位五十三年戊申十年高句麗平原王三十年百濟威德王三十五年陳禎明二年佛紀一六一五年
新羅竹嶺西百里許。有山屹然高峙。忽有一大石四面方丈。雕四方如來。皆以紅紗護之。自天墜其山頂。王聞之。命駕瞻敬。遂創寺嵓側。額曰大乘寺。請比丘失名誦蓮經者主寺。灑掃供石。香火不廢。號曰四佛山。比丘卒既塟。塚上生蓮。三國遺史己酉十一年高句麗平原王三十一年百濟威德王三十六年陳禎明三年佛紀一六一六年
> About a hundred miles west of the Bamboo Ridge in Silla, there stood a towering mountain. Suddenly, a large stone, square on all sides and carved with images of the Buddhas of the Four Directions, descended from the sky and landed on the mountain peak. Each Buddha was protected by a red silk covering. When the king heard of this, he journeyed to the site to pay his respects. He then founded a temple beside the cliff, naming it the Great Vehicle Temple. The king invited a monk, whose name is now lost, who was known for reciting the Lotus Sutra to preside over the temple. The stone was kept clean and offered to, with incense and lamps never ceasing. The mountain came to be called the Mountain of the Four Buddhas. After the monk passed away and was buried, lotuses grew upon his grave. From the "Memorabilia of the Three Kingdoms" In the year 589 CE Corresponding to the 31st year of King Pyeongwon of Goguryeo, the 36th year of King Wideok of Baekje, and the 3rd year of the Zhenming era of the Chen dynasty In the 1616th year of the Buddhist calendar
春。新羅高僧圓光。入陳求法。丙辰十八年高句麗嬰陽王七年百濟威德王四十三年隋開皇十六年佛紀一六二三年
春。新羅高僧曇育。入隋求法。庚申二十二年高句麗嬰陽王十一年百濟武王元年隋開皇二十年佛紀一六二七年
新羅僧圓光。曾入陳求法。至是隨柰麻諸文大捨橫川還自隋。為時人所重。（柰麻大捨皆新羅官職名）壬戌二十四年高句麗嬰陽王十三年百濟武王三年隋仁壽二年佛紀一六二九年
> The Silla monk Won-gwang had previously traveled to the Chen dynasty to seek the Dharma. At this time, he returned from the Sui dynasty with Nae-ma and Da-seo, who were returning to Hengchuan. He was highly respected by the people of his time. (Nae-ma and Da-seo were official titles in Silla.)
新羅高僧智明。隨入朝使上軍還。王欽風景仰。推重戒律。褒為大德。以勸方來。後加大大德。
> The Silla monk Zhiming followed the diplomatic envoy Shangjun back to his homeland. The king, admiring his noble character and deeply respecting his practice, held him in high esteem for his strict adherence to the precepts. He was honored with the title "Great Virtuous One" to encourage future generations. Later, he was further elevated to the rank of "Great Great Virtuous One."
【備考】釋智明。新羅人。神解超悟。行止合度。內蘊密行。讚揚他德。挽曲向己。捨直與人。顒顒昂昂。動有可觀。自竺教宣道於海東。權輿之際。未曾大集。英俊間生。奮臂而作。或自悟以逞能。或遠來而命駕。新醫於舊醫邪正始分。舊尹告於新尹師資相授。於是西入中國。飽參而來者。繼踵而起。師以命世之才。當真平王七年秋七月。問津利往。入陳求法。雲遊海陸。梗轉西東。苟有道而有名。悉爰諮而爰詣。如木從繩。如金成器。飄然一去。忽爾十霜。學既得髓。心切傳燈。以真平王二十四年九月。隨入朝使還國。王欽風景仰。推重戒律。褒為大德。以勸方來。師岳立嵩華。量含滄溟。炤之以慧月。振之以德風。緇素之德。是彛是訓。後加大大德。蔚居峻秩。不知所卒。初師入陳後五年。圓光法師入陳。八年曇育入隋。七年隨入朝使惠文俱還。師與智明。並以高德。顯名於當代。之才之美。固不相上下者也。海東高僧傳乙丑二十七年高句麗嬰陽王十六年百濟武王六年隋大業元年
> \*\*Reference:\*\* Master Zhi Ming, a man of Silla. His spiritual understanding was transcendent and profound, his conduct and actions were always appropriate. Within, he cultivated esoteric practices; outwardly, he praised the virtues of others. He would take the blame upon himself and give credit to others. He was dignified and lofty, and his every move was worthy of observation. Since the Buddha's teachings were first proclaimed in the eastern lands, from their very inception, there had never been a great gathering. Talented individuals emerged sporadically, raising their arms to act. Some, through their own awakening, displayed their abilities; others traveled from afar upon receiving the call. As new physicians differ from old physicians, the distinction between heterodox and orthodox began to form. The old master instructs the new master, as teacher and disciple transmit the teachings. Thus, those who journeyed west into the Central Plains, fully engaged in study and then returned, followed one after another. Master Zhi Ming, possessing talent fit for his era, in the autumn of the seventh year of King Jinpyeong's reign, inquired about the path and set out to Chen to seek the Dharma. He wandered through lands and seas, his journey twisting east and west. Wherever there was a renowned master of the Way, he would seek counsel and pay his respects. Like wood shaped by the marking line, like metal forged into a vessel, he drifted away and suddenly, ten years had passed. Having grasped the essence of the teachings, his heart yearned to transmit the lamp of Dharma. In the ninth month of the twenty-fourth year of King Jinpyeong's reign, he returned to his homeland with the diplomatic envoy. The king, admiring his demeanor and holding him in high esteem, praised his adherence to the precepts and discipline, honoring him as a Great Virtuous One to encourage future generations. The master stood firm like a mountain peak, his capacity vast as the deep sea. He illuminated with the moon of wisdom and stirred with the wind of virtue. Monastics and laypeople alike took his character as their model and instruction. Later, he was further honored as a Great Great Virtuous One, occupying a lofty position. The circumstances of his passing are unknown. Initially, five years after Master Zhi Ming entered Chen, Master Won'gwang also entered Chen. Eight years later, Dam Yuk entered Sui. Seven years after that, he returned with the diplomatic envoy, Hui Wen. Master Zhi Ming and Master Ji Myeong, both of high virtue, were renowned in their time. Their talent and excellence were indeed comparable and equally outstanding. Biographies of Eminent Monks of the Eastern Sea Year of the Ox Twenty-seventh year Sixteenth year of King Yeongyang of Goguryeo, sixth year of King Mu of Baekje, first year of the Daye era of Sui
新羅高僧曇育。隨入朝使惠文還。曇育與智明。並以高德。顯名當代。之才之美。不相上下。戊辰三十年高句麗嬰陽王十九年百濟武王九年隋大業四年
> The eminent Silla monk Tan Yu returned with the envoy Huiwen who had come to the court. Tan Yu and Zhiming were both renowned for their lofty virtue in their time, their talents and merits equally matched.
新羅王。患高句麗屢侵封疆。欲請隋兵。以征敵國。命圓光法師。修乞師表。光曰求自存而滅他。非沙門之行也。然貧道在大王之土地。費大王之衣食。敢不唯命是從。乃述以聞。釋圓光傳癸酉二十五年高句麗嬰陽王二十四年百濟武王十四年隋大業九年
> The King of Silla, troubled by Goguryeo's repeated invasions of his borders, wished to request troops from Sui to attack the hostile state. He ordered the Dharma Master Won'gwang to draft a petition for military aid. Won'gwang said, "To seek one's own survival by destroying others is not the conduct of a monk. However, this humble monk dwells in Your Majesty's land and consumes Your Majesty's food and clothing—how dare I not obey your command?" He then composed the petition and submitted it.Biography of the Monk Won'gwangYear of Gyeongyu In the 25th year24th year of King Yeongyang of Goguryeo, 14th year of King Mu of Baekje, 9th year of the Daye era of Sui
秋七月。隋使王世儀。至新羅。皇龍寺設百高座。邀僧圓光等說經。丁丑三十九年高句麗嬰陽王二十八年百濟武王十八年隋大業十三年
> In the autumn, in the seventh month, the Sui envoy Wang Shiyi arrived in Silla. At Hwangnyong Temple, a hundred high seats were set up, and monks including Won Gwang were invited to expound the sutras.
新羅元曉大師。生于押梁郡佛地村。栗谷娑羅樹下師俗姓薛氏。小名誓幢。初母夢流星入懷。因而有娠。將產。五色雲覆地。生而穎異。學不從師。元曉傳
> Master Wonhyo of Silla was born in the village of Buddhist Land, in the district of Apryang, beneath a sal tree in Chestnut Valley. His lay surname was Seol, and his childhood name was Seidung. At first, his mother dreamed of a shooting star entering her bosom, and thus she became pregnant. When she was about to give birth, five-colored clouds covered the earth. He was born exceptionally bright and intelligent, and he studied without following a teacher.
【備考】聖師元曉。俗姓薛氏。祖仍皮公。亦云赤大公。今赤大淵側。有仍皮公廟。父談㮏乃末。初示生于押梁郡南。今章山郡佛地村北栗谷裟羅樹下。村名佛地或作發智村俚云佛等乙村裟羅樹者。諺云師之家本住此谷西南。母既娠而月滿。適過此谷栗樹下。忽分產而倉皇不能歸家。且以夫衣掛樹。而寢處其中。因號樹曰裟羅樹。其樹之實亦異於常。至今稱裟羅栗。古傳昔有主寺者。給寺奴一人。夕饌栗二枚。奴訟于官。官吏怪之。取栗檢之。一枚盈一鉢。乃歸判給一枚。故因名栗谷。師既出家。捨其宅為寺。名初開。樹之旁置寺曰裟羅。師之行狀云。是京師人。從祖考也。唐僧傳云。本下湘州之人按麟德二年間。文武王割上州下州之地。置歃良州。則下州乃今之昌寧郡也。押梁郡本下州之屬縣。上州則今尚州。亦作湘州也。佛地村今屬慈仁縣。則乃押梁之所分開也。師生小名誓幢。第名祈幢。幢者俗云毛也初母夢流星入懷。因而有娠。及將產。有五色雲覆地真平王三十九年大業十三年丁丑歲也。生而穎異。學不從師。其遊方始末。弘通茂跡。具載唐傳與行狀。不可具載。唯鄉傳所記。有一二段異事。師嘗一日。風顛唱街云。誰許沒柯斧。我斫支天柱。人皆未喻。時太宗聞之。曰此師殆欲得貴婦產賢子之謂爾。國有大賢利莫大焉。時瑤石宮今學院是也有寡公主。勅宮吏。覔曉引入宮。吏奉勅將求之。已自南山來過蚊川橋沙川俗云年川又蚊川又橋名榆橋也遇之。佯墮水中濕衣袴。吏引師於宮。褫衣曬。因留宿焉。公主果有娠生薛聰。聰生而睿敏。博通經史。新羅十賢中一也。以方音通會華夷方俗物名。訓解六經文學。至今海東業明經者。傳受不絕。曉既失戒生聰已。後易俗服。自號卜姓居士。（他本作小性居士）偶得優人。舞弄大瓠。其狀瑰奇。因其形製為道具。以華嚴經一切無碍人一道出生死。命名曰無碍。仍作歌流于世。嘗持此千村萬落。且歌且舞。化詠而歸。使桑樞瓮牖玃猴之輩。皆識佛陁之號。咸作南無之稱。曉之化大矣哉。其生緣之村名佛地。寺名初開。自稱元曉者。蓋初輝佛日之意爾。元曉亦是方言也。當時人皆以鄉言稱之始旦也。曾住芬皇寺。纂華嚴疏。至第四十回向品。終乃絕筆。又嘗因訟。分軀於百松。故皆謂位階初地矣。亦因海龍之誘。承詔於路上。撰三昧經䟽。置筆硯於牛之兩角上。因謂之角乘。亦表本始二覺之微旨也大安法師。排來而粘紙。亦知音唱和也。既入寂。聰碎遺骸塑真容。安芬皇寺。以表敬慕終天之志。聰時旁禮。像忽迴顧。至今猶顧矣。曉嘗所居穴寺旁。有聰家之墟云。
> \*\*Reference:\*\* The holy master Yuanxiao. His secular surname was Xue. His grandfather was Renpi Gong, also known as Chi Da Gong. Today, beside Chi Da Yuan, there is a temple for Renpi Gong. His father was Tan Nai Nai Mo. Initially, he manifested birth south of Yaliang County, north of the chestnut valley under the Sala tree in the village of Buddha's Land. The village name Buddha's Land is sometimes written as Fazhi Village. The Sala tree is called "Shi's Home" in the local dialect. His family originally lived southwest of this valley. When his mother's pregnancy reached full term, she happened to pass by the chestnut tree in this valley. Suddenly, she gave birth in haste and could not return home. She hung her husband's clothes on the tree and rested there. Therefore, the tree was named Sala Tree. The fruit of this tree is also different from ordinary ones. To this day, it is called Sala Chestnut. An ancient legend says that in the past, there was a temple master who gave a temple servant one chestnut for his evening meal. The servant complained to the authorities. The officials found it strange and took the chestnut to examine it. One chestnut filled an entire bowl. So, they judged that one chestnut was sufficient. Hence, the valley was named Chestnut Valley. After the master left home to become a monk, he donated his house to become a temple, named Chukai. Beside the tree, a temple named Sala was established. The master's biography says he was a person from the capital, following his ancestors. The \*Tang Dynasty Biographies of Monks\* says he was originally from Xia Xiang Zhou. According to records from the second year of Linde, King Munmu divided the lands of Shang Zhou and Xia Zhou to establish Sheliang Zhou. Thus, Xia Zhou is today's Changning County. Yaliang County originally belonged to Xia Zhou. Shang Zhou is today's Shangzhou, also written as Xiangzhou. The village of Buddha's Land now belongs to Ciren County, which was separated from Yaliang. The master's childhood name was Shichuang, and his formal name was Qichuang. Initially, his mother dreamed of a shooting star entering her bosom, and thus she became pregnant. When she was about to give birth, five-colored clouds covered the ground. This was in the thirty-ninth year of King Jinpyeong, the thirteenth year of Daye, the year of Dingchou. He was born intelligent and extraordinary, learning without a teacher. The details of his travels and his great achievements in spreading the Dharma are fully recorded in the \*Tang Dynasty Biographies of Monks\* and his biography, and cannot be fully recounted here. Only the local legends record one or two unusual events. One day, the master, acting wildly, sang in the streets: "Who allows the axe with no handle? I will chop the pillar that supports the sky." No one understood. When King Taizong heard it, he said, "This master probably means he wants to obtain a noble wife to give birth to a worthy son. For the state to have a great worthy is of immense benefit." At that time, at Yaoshi Palace, there was a widowed princess. The king ordered the palace officials to find Yuanxiao and bring him to the palace. The officials, following the order, went to find him. He had already come from Nanshan and crossed the Wen River Bridge. They met him pretending to have fallen into the water, his clothes soaked. The officials brought the master to the palace, removed his clothes to dry them, and thus he stayed overnight. The princess indeed became pregnant and gave birth to Xue Cong. Cong was born wise and keen, broadly knowledgeable in classics and history. He was one of the Ten Worthies of Silla. Using local dialects, he connected Chinese and foreign customs and names of things, explaining the Six Classics and literature. To this day, those in the eastern seas who study the classics continue to pass on his teachings. After Yuanxiao broke his precepts and fathered Cong, he later changed to secular clothes and called himself the Bu Xing Layman. By chance, he obtained a performer's large gourd, which had a strange and magnificent shape. Based on its form, he made it into a ritual instrument. Inspired by the \*Avatamsaka Sutra\* line "All unobstructed people are born from the one path that transcends birth and death," he named it "Unobstructed." He then composed songs that spread throughout the world. He used to carry this to countless villages, singing and dancing, transforming through song and returning. He made even those living in poor huts and like monkeys aware of the Buddha's name and all recite "Namo." Yuanxiao's transformative power was great indeed! The village of his birth was named Buddha's Land, the temple was named Chukai, and he called himself Yuanxiao, which probably means "the first light of the Buddha's sun." Yuanxiao is also a local dialect term. At that time, people all called him "Shidan" in their local speech. He once resided at Fenghuang Temple, compiling a commentary on the \*Avatamsaka Sutra\*. He stopped writing when he reached the fortieth chapter on Dedication of Merit. Also, once due to a lawsuit, his body was divided among a hundred pines, so it is said he attained the first bhumi stage. Also, due to the enticement of a sea dragon, he received an imperial decree on the road to compose a commentary on the \*Samadhi Sutra\*. He placed his brush and inkstone on the horns of an ox, hence it was called "Horn Vehicle." This also expressed the subtle meaning of original and acquired enlightenment. The great master Da'an came and attached paper, also showing harmony among those who understand the music. After he entered Nirvana, Cong crushed his remains to mold a true likeness, which was placed in Fenghuang Temple to express his reverence and lifelong admiration. When Cong paid respects beside it, the statue suddenly turned its head to look. It still looks back to this day. It is said that near the cave temple where Yuanxiao once lived, there are the ruins of Cong's family home.
贊曰。
> Praise be.
三國遺事角乘初開三昧軸。舞壺終掛萬街風。月明瑤石春眠去。門掩芬皇顧影空。。
宋高僧傳。贊寧撰載「唐新羅國黃龍寺元曉傳」云。釋元曉。姓薛氏。東海湘州人也。卯䰂之年。惠然入法。隨師稟業。遊處無恒。勇擊義圍。雄橫文陣。仡仡然桓桓然。進無前却。蓋三學之淹通。彼土謂為萬人之教。精義入神為若此也。嘗與湘法師入唐慕奘三藏慈思之門。厥緣既差。息心遊往。無何發言狂悖。示跡乖踈。同居士入酒肆倡家。若誌公持金刀鐵錫。或製疏以講雜華。或撫琴以樂祠宇。或閭閻寓宿。或山水坐禪。任意隨機都無定檢。時國王置百座仁王經大會。徧搜碩德。本州以名望舉進之。諸德惡其為人。譖王不納。居無何。王之夫人腦嬰癰腫。醫士絕驗。王及王子臣屬。禱請山川靈祠。無所不至。有巫覡言曰。苟遣人往他國求藥。是疾方瘳王乃發使泛海入唐。募其醫術。溟漲之中。忽見一翁。由波濤躍出登舟。邀使人入海覩宮殿嚴麗。見龍王名鈐海。謂使者曰。汝國夫人。是青帝第三女也。我宮中先有金剛三昧經。乃二圓覺通示菩薩行也。今托仗夫人之病。為增上緣。欲附此經出彼國流布耳。於是將三十來紙。重沓散經。付授使人。復曰此經渡海中。恐羅魔事王令持刀裂使人腨膓而內于中。用蠟紙纏藤。以藥傳之。其腨如故。龍王言可令大安聖者銓次綴縫。請元曉法師造疏講釋之。夫人疾愈無疑。假使雪山阿伽陁藥力亦不過是。龍王送出海面。遂登舟歸國。時王聞而歡喜。乃先召大安聖者黏次焉大安者不測之人也。形狀特異。恒在市。擊銅鉢唱大安大安之聲。故號之也。王命安。安云但將經來。不願入王宮闕。安得經排來成八品。皆合佛意。安曰速將付元曉講。餘人則否。曉受斯經。正在本生湘州也。謂使人曰。此經以本始二覺為宗為我備角乘。將案几在兩角之間。置其筆硯。始終于牛車。造䟽成五卷。王請剋日於黃龍寺敷演。時有薄徒竊盜新䟽。以事白王。延于三日。重錄成三卷。號為畧䟽洎乎王臣道俗。雲擁法堂。曉乃宣吐有儀。解紛可則。稱揚彈指。聲沸于空。曉復昌言曰。昔日採百椽時雖不預會。今朝橫一棟處惟我獨能。時諸名德。俯顏慙色。伏膺懺悔焉。初曉。示跡無恒。化人不定。或擲盤而救眾。或噀水而撲焚。或數處現形或六方告滅。亦杯渡誌公之倫歟。其於解性。覽無不明矣。疏有廣畧二本。俱行本土。畧本流入中華。後有飜經三藏。改之為論焉。
系曰。海龍之宮。自何而有經本耶。通曰。經云龍王宮殿中。有七寶塔諸佛所說諸經深義。別有七寶篋滿中盛之。謂十二因緣摠持三昧等。良以此經合行世間。復現大安曉公神異。乃使夫人之疾。為起教之大端者也。庚辰四十二年高句麗榮留王三年百濟武王二十一年唐武德三年
新羅義湘法師示生。是年安弘法師。與西域三藏毗摩羅真諦。農伽陀。佛陀僧伽等。及漢僧二人至自唐。住皇龍寺。譯出栴檀香火星光妙女經。鄉僧曇和筆受。
【備考】海東高僧傳云。釋安含。俗姓金。詩賦伊飡之孫也生而覺悟。性乃沖虛。毅然淵懿之量。莫窮涯畛。嘗浪志遊方。觀風弘化。真平二十二年。約與高僧惠宿為伴擬將乘桴。泛泥浦津。過涉島之下。忽值風浪。回泊此濱。明年有旨。簡差堪成法器者入朝學問。遂命法師。允當行矣。乃與聘國使。同舟涉海。遠赴天庭。天王引見。皇情大悅。勅配於大興聖寺。居住旬月之間。洞解玄旨中畧越二十七年。爰與于闐沙門毗摩真諦。沙門農伽陀等。俱來至此。西域胡僧直到鷄林。蓋自茲也。又崔致遠所撰義湘傳云「湘真平建福四十二年受生。是年東方聖人安弘法師。與西國三三藏漢僧二人至自唐。注云北天竺烏萇國毗摩羅真諦。年四十四。農伽陀年四十六。摩豆羅國佛陀僧伽年四十六。經由五十二國。始到漢土。遂東來。住皇龍寺。譯出栴檀香火星光妙女經。鄉僧曇和筆受。未幾。漢僧上表。乞還中國。王許而送之」。則安含殆和尚是也。又按新羅本記「真興王三十七年。安弘入陳求法。與胡僧毗摩羅等三人迴。上楞伽勝鬘經及佛舍利」。自真興末至真平建福。相去幾五十年。何三藏來之前。却如是。或恐安含安弘。實有二人。然其所與三藏不殊。而厥名不殊。今合而立傳。又未詳西國三藏去留所終。和尚返國以後。作讖書一卷。中略皆懸言遙記。的如目覩。了無差脫。善德王九年九月二十三日。終于萬善道塲。享年六十二。是月鄉使。從漢而迴。邂逅法師敷座于碧浪之上。怡然向西而去。真所謂騰空步階坐水行地者矣。翰林薛某。奉詔撰碑。其銘云。后塟忉利建天王寺。怪鳥夜鳴兵眾且殪。王子渡關入朝聖顏。五年為限三十而還。浮沈輪轉彼我奚免。年六十二終于萬善。使還海路師亦交遇。端坐水上指西以歸。庚寅五十二年高句麗榮留王十三年百濟武王三十一年唐貞觀四年佛紀一六五七年
新羅圓光法師入寂。
【備考】唐續高僧傳第十三卷。載新羅皇隆寺釋圓光。俗姓朴氏。本住三韓。卞韓辰韓馬韓。光即辰韓人也。家世海東。祖習綿遠。而神器恢廓。愛染篇章。校獵玄儒。討讎子史。文華騰翥於韓服。博贍猶愧於中原。遂割略親朋。發憤溟渤。年二十五。乘舶造于金陵。有陳之世。號稱文國。故得諮考先疑。詢猷了義。初聽莊嚴旻公弟子講。素霑世典。謂理窮神。及聞釋宗。反同腐芥。虛尋名教。實懼生涯。乃上啟陳主。請歸道法。有勅許焉。既爰初落采。即稟具戒。遊歷講肆。具盡嘉謀。領牒微言。不謝光景。故得成實涅槃。蘊括心府。三藏釋論。徧所披尋。末又投吳之虎丘山。念定相沿。無忘覺觀。息心之眾。雲結林泉。並以綜涉四含。功流八定。明善易擬。簡直難虧。深副夙心。遂有終焉之慮。於是頓絕人事。盤遊聖迹。攝想青霄。緬謝終古。時有信士宅居山下。請光出講固辭不許。苦事邀延。遂從其志。創通成論。末講般若。皆思觧佼徹。嘉問飛移。兼䋴以絢采。織綜詞義。聽者欣欣。會其心府。從此因循舊章。開化成任。每法輪一動。輒傾注江湖。雖是異域通傳而沐道頓除嫌郄。故名望橫流播于嶺表。披榛負橐而至者。相接如鱗。會隋后御宇。威加南國。曆窮其數。軍入楊都。遂被亂兵。將加刑戮。有大主將。望見寺塔火燒。走赴救之了無火狀。但見光在塔前。被縛將殺。既恠其異。即觧而放之斯臨危達感如此也。光學通吳越。便欲觀化周秦。開皇九年。來遊帝宇。值佛法初會攝論肇興。奉佩文言。振績㣲緒。又馳慧觧。宣譽京庫。績業既成。道東須繼。本國遠聞上啟頻請。有勅厚加勞問。放歸桑梓。光往還累紀。老幼相欣。新羅王金氏。面申虔敬仰若聖人。光性在虛閑。情多汎愛。言常含笑。慍結不形。而牋表啟書往還國命。並出自胷襟。一隅傾奉。皆委以治方。詢之道化。事異錦衣。請同觀國。乘機敷訓。垂範于今年齒既高。乘輿入內。衣服藥食。並王手自營。不許佐助。用希專福。其感敬如此類也將終之前。王親執慰。囑累遺法。兼濟斯民。為說徵祥。被于海曲。以彼建福五十八年少覺不念。經于七日。遺誡清切。端坐終于所住皇隆寺中。春秋九十有九。即唐貞觀四年也。當終之時。寺東北虛中音樂滿空。異香充院。道俗悲慶。知其靈感。遂葬于郊外。國給羽儀。葬具同於王禮。後有俗人兒胎死者。彼土諺云。當於有福人墓側埋之種胤不絕。乃私瘞於墳側。當日震此胎屍。擲于塋外。由此不懷敬者率崇仰焉。有弟子圓安。神志機穎。性希歷覽。慕仰幽求。遂北趣九都。東觀不耐。又西赴燕魏。後展帝京備通方俗。尋諸經論。跨轢大綱。洞清纖旨。晚歸心學。高軌光塵。初住京寺。以道素有聞。特進蕭瑀。奏請住於藍田所造津梁寺。四事供給。無替六時矣。安嘗敘光云。本國王染患。醫治不損。請光入宮。別省安置。夜別二時為說㴱法。受戒懺悔。王大信奉一時初夜。王見光首。金色晃然。有象日輪。隨身而至。王后官女。同共覩之。由是重發勝心克留疾所。不久遂差。光於辰韓馬韓之間。盛通正法。每歲再講。匠成後學。襯施之資並充營寺。餘唯衣鉢而已。