---
title: "朝鮮佛教通史 · 獻草為芝文士譏王"
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/cmcwi2rhh04yfl704fuh8hamt"
---

### ○獻草為芝文士譏王

> A Scholar Ridicules the King for Offering Grass as Magic Fungus

高麗忠肅王四年。先是彌勒寺僧。獻異草。以為靈芝。王重秘之。令文士賦詩。有一人。獻詩曰。安得仙人培養術。更和甘露種庭心。蓋譏之也。

> In the fourth year of King Chungsuk of Goryeo, an unusual grass was presented by a monk from Mireuk Temple, claimed to be a sacred mushroom of immortality. The king highly valued it and kept it secretly, ordering scholars to compose poems in its honor. One scholar presented a poem that read: "How might one acquire the immortal's nurturing arts, to plant this with heavenly dew in the heart of the court?" This was, in fact, a subtle mockery of the king's credulity.

尚玄曰。蓋靈芝者。即朝鮮人所謂三神山不老草也。以人餌之。則可得長生不死故。世謂三神山。皆在朝鮮。蓬萊者金剛山是也。方丈者智異山是也。瀛洲者濟州島之漢拏山是也。昔秦始皇。遣方士徐市。一名徐福率童男童女五百人。入海求三神山不死藥。漢武帝時方外之士。亦皆指燕齊海上。為神仙之住處。所以老杜。亦有「方丈三韓外」之句者此也蓋徐市者。往日本國。因居不返。日本龜野。有徐市村云。故朱明某帝。酬贈日本使臣詩有「龜野峯前徐福祠。松根琥珀也應肥」之語也。今濟州島。漢拏山南。濱海巖壁上。刻有古篆。其篆曰。「徐市過此」四字云云。所謂三神山不死藥。果在何處。蓋屬虛無孟浪之說余聞諸人。謂於江原道通川郡東海邊。叢石高臺之上。人跡不可及處。有靈芝一莖。生在危巖倒懸之下。時有仙鶴。翱翔其處。昔有一人。試欲架梯攀登。忽見雲霧來遮。亦有雷雨震作。懼而遂止云云。此不過山僧野老誇奇之談。而世傳朝鮮中葉楊士彥。棄官入金剛山為仙。故稱號楊蓬萊。金剛山萬瀑洞石上。刻有「蓬萊楓岳元化洞天」八個大字者。即士彥之筆。而又有石上所畵碁局。三仙局亦士彥與同伴仙侶圍碁之所云。而恨無爛斧柯之人。一來作證也。楊士彥。題楓岳鉢淵云。白玉京。蓬萊島。浩浩烟霞古。熙熙風日好。碧桃花下閒來往。笙鶴一聲天地老。又楓岳真珠潭石壁刻有一詩車天輅詩楊士彥書朝玄圃。暮蓬萊。明月鉢淵寺。清風桂樹臺。暮揖滄海接麻姑。六六壺天歸去來。通川叢石。即是蓬萊楓岳元化洞天之外府。則或有靈芝仙草。亦未可知。余因賦一絕云。

> Shang Xuan said: The lingzhi mushroom is what Koreans call the immortal herb from the Three Divine Mountains. It is said that if one consumes it, they can achieve eternal life. According to legend, the Three Divine Mountains are all in Korea: Penglai is Geumgangsan (Diamond Mountain), Fangzhang is Jirisan, and Yingzhou is Hallasan on Jeju Island. In ancient times, Qin Shi Huang sent the alchemist Xu Shi—also known as Xu Fu—with five hundred young boys and girls to sail the seas in search of the Three Divine Mountains and their elixir of immortality. During Emperor Wu of Han's reign, mystics similarly pointed to the shores of Yan and Qi as the dwelling places of immortals. This is why the poet Du Fu wrote "Fangzhang beyond the Three Han" in his verses. Xu Shi eventually went to Japan and never returned. In Kameno, Japan, there is said to be a village named after him. A Ming dynasty emperor once wrote in a poem to a Japanese envoy: "Before Kameno Peak stands Xu Fu's shrine; the amber beneath the pine roots must be rich indeed." On the southern coast of Jeju Island, by the sea at Hallasan, there is an ancient cliff carving in seal script that reads "Xu Shi passed this place." Where exactly are the Three Divine Mountains and the immortal herb? This all belongs to the realm of vague and fantastic tales. I have heard from others that near the eastern coast of Tongcheon County in Gangwon Province, on a high columnar rock terrace inaccessible to human footsteps, there grows a single stalk of lingzhi beneath a perilously overhanging cliff. Immortal cranes are said to soar around it from time to time. Once, a man tried to set up a ladder to climb up, but suddenly clouds and fog obscured the area, and thunder and lightning erupted. Frightened, he gave up. This is merely the wonder-mongering talk of mountain monks and country elders. The world also tells that Yang Saeon, a mid-Joseon scholar, abandoned his official post and entered Geumgangsan to become an immortal, earning him the nickname "Yang of Penglai." On a rock at Manpok-dong in Geumgangsan are carved eight large characters reading "Penglai, Maple Peak, Wonhwa Cave Heaven"—these are in Yang's calligraphy. Nearby is a chessboard carved in stone, said to be where Yang played with his immortal companions. Unfortunately, no one with a decayed axe handle has ever come to bear witness. Yang Saeon once wrote of the Beomnyeon Falls: "The Jade Capital of Penglai Isle—boundless are the ancient mists and clouds; serene the sunlight and gentle the breeze. Under the peach blossoms one comes and goes at leisure. With a crane's call and a flute's note, heaven and earth grow old." Another poem, also attributed to him in calligraphy at the Jinjuseong Rock Wall, reads: "At dawn in Xuanpu, at dusk in Penglai. Bright moon at Beomnyeon Temple, clear breeze at Cinnamon Pavilion. Greeting the vast sea and bidding farewell to Magu, I return and depart through the sixty-six celestial realms." The columnar rocks of Tongcheon are said to be the outer sanctum of Penglai, Maple Peak, Wonhwa Cave Heaven, so perhaps it is not impossible that immortal herbs grow there. I therefore composed a quatrain on this theme.

先天雨露長靈芝。笙鶴三清歲月遲。採藥仙人何處去。秦宮白髮不勝悲。

> Eternal dew from heaven nourishes the spirit fungus, While cranes and music drift through the Three Pure Realms, where time moves slowly. The immortal who gathered herbs—where has he gone? In the Qin palace, white-haired elders can hardly bear their sorrow.

尚玄又曰。芝秀蘭芳。世必并稱。而我海東。非徒芝不可採。蘭亦不可見。所以。近世儒業李亮淵號臨淵堂又號山雲者。有詩曰「東土無真蘭。只有似蘭者。世人錯相愛。不得老林下」。蓋自况也。往在乙卯歲。余偶於京東之舊元興寺。見種真蘭二本。問其所從來。寺僧答云。其友有自東萊梵魚寺來者。移植此處。而曰金井山。梵魚寺之山生此草。土人皆尋常見之。不之重。有一支那詩人。來遊梵魚。始發見之。極口賞歎曰。真蘭也。蓋其葉。硬而細長。帶微黃色。花開則有幽香遠聞云云。余乞得一本。携家來。盆栽之。因憶往年。明治四十年余觀風日本東京。拜觀新宿御苑。曾見真蘭於花广溫室之中。今此蘭。與彼同。則其為真蘭無疑也。於是。有感。追和山雲詠蘭詩。仍步原韻。而反其意云。

> Shang Xuan further said: "People often pair the exquisite mushroom with the fragrant orchid, praising them together. But here in our eastern land, not only is the mushroom unavailable, even the orchid is rarely seen. Hence, the recent Confucian scholar Li Liangyuan, who styled himself 'Lin Yuan Tang' and also 'Shan Yun,' wrote a poem: 'In the eastern land, there are no true orchids; only those resembling them. The world mistakenly treasures them, yet they never find rest beneath the old forest.' This was his self-reflection. In the year of Yi Mao, I happened to see two true orchid plants at the old Wonheung Temple east of the capital. When I asked where they came from, a monk replied: 'A friend of mine, who came from Beomeosa Temple in Dongnae, transplanted them here. They grow on Geumjeongsan Mountain, and the locals see them so often that they don't value them. It was a Chinese poet who, while visiting Beomeosa, first discovered them and praised them endlessly, calling them true orchids. Their leaves are stiff and slender, tinged with yellow, and when they bloom, a subtle fragrance spreads far.' I managed to obtain one plant, brought it home, and potted it. I then recalled how, in a previous year, while visiting Tokyo, I had admired true orchids in the greenhouse of Shinjuku Imperial Garden. Seeing this orchid, identical to those, confirmed it beyond doubt. Deeply moved, I wrote a poem in response to Shan Yun's verse on orchids, following his rhymes but reversing his sentiments."

東土有真蘭。幽谷無知者。世人忽相見。芳名滿天下。

> In the Eastern lands there grows a true orchid, In the deep valley, none know it. When the world suddenly beholds it, Its fragrant name spreads across the earth.

後。余之同學友馬相學。因遊長城白巖山白羊寺。及順天曹溪山。於此兩處。發見其蘭知余愛故。採寄數本。白巖蘭余同教友梁建植見之。乞求一本。余分而贈之。梁君轉與其友林青。栽之陶盆。置溫突中。時方冬月。見一莖秀拔。且蓓蕾。而室中溫度稍薄。竟不花而萎焉云。惜哉。余家金井蘭及白巖蘭。因冬藏之不善。亦皆枯死。可憾也。蓋漢城氣候稍寒。非其宜土歟。

> Later, my school friend Ma Xiangxue visited the White Rock Temple on the Great Wall and Caoqi Mountain in Shuntian. At these two places, he discovered orchids and, knowing my love for them, picked several plants and sent them to me. <note>White Rock Orchid</note> My fellow believer Liang Jianzhi saw them and asked for one. I divided and gave him one. Liang then passed it on to his friend Lin Qing, who planted it in a ceramic pot and placed it in a warm room. It was winter at the time. A single stem grew tall and graceful, with buds forming. But the room's temperature was a bit too low, and it withered without blooming. What a pity. As for my own golden orchid and White Rock orchid at home, they also died because they were not properly stored for winter. It's regrettable. Perhaps Seoul's climate is a bit too cold—maybe it's not the right soil for them.

古人云。菊。花之隱逸者也。牧丹。花之富貴者也。蓮。花之君子者也。今余則云。芝。草之神仙者也。蘭。草之隱逸者也。茶。草之賢聖（即禪）者也。以有玄微之道。清和之德故。支那唐時。趙州從諗禪師。尋常接人。輒云喫茶去。自爾。趙州茶。盛稱於世。茶之一道。遂屬于禪也。

> The ancients said: "The chrysanthemum is the hermit among flowers; the peony is the wealthy noble among flowers; the lotus is the gentleman among flowers." Now I say: "The lingzhi is the immortal among plants; the orchid is the hermit among plants; tea is the sage (i.e., Zen) among plants." This is because tea embodies the profound and subtle Way, as well as the virtues of purity and harmony. During the Tang Dynasty in China, Zen Master Zhaozhou Congshen, in his everyday interactions with people, would often simply say, "Go drink some tea." From then on, "Zhaozhou tea" became widely renowned throughout the world. The Way of tea thus came to belong to Zen.

按朝鮮之茶。自唐來。新羅史云。興德王三年戊申。（唐文宗太和二年）入唐使大廉。得茶種來。王命植智異山。日本之茶。自宋來。按日本佛教史「後鳥羽天皇文治三年。（宋淳熙十四年）沙門榮西。再入宋。承臨濟正宗。建久三年。（宋紹熙三年）歸朝弘布。是為日本禪宗之開祖。榮西自宋。持來茶種。種於筑前背振山。後。栂尾明惠。將背振山之茶。分種栂尾。及宇治。且創製茶之法」。云云又千利休禪師為日本茶道之元祖云云。日本茶道。京都最盛。京都之人。凡開茶會。必湏張掛大德寺管長之手澤。然後方為盡其趣。日本茶道。亦屬于禪也雖然。日本茶。今盛行。而朝鮮茶。無聞焉。以朝鮮水土。甲於天下。不須茗飲故也。近世。洌水丁若鏞。謫居康津。著有東茶記。又自號茶山。蓋於茶道。有深造焉。又大芚寺。草衣意恂禪師。有茶詩。及東茶頌備述茶之為德。按茶頌註。「智異山花開洞。茶樹羅生四五十里。東土茶田之廣。料無過此者。洞有玉浮臺。臺下有七佛禪院。坐禪者常取煑飲」又頌云。東土所產元相同。色香氣味論一功。陸安之味蒙山藥。古人高判兼兩宗。註云。東茶記云。或疑東茶之效。不及越產。以余觀之。色香氣味。少無差異。茶書云。陸安茶以味勝。蒙山茶以藥勝。東茶盖兼之矣。若有李贊皇陸子羽其人必以余言為然也。又云。波盡瀼瀼清夜露。三昧手中上奇芬。註云。茶書云。採茶之候。貴及時。太早則茶不全。太遲則神散。以穀雨前五日為上。後五日次之。然驗之東茶。穀雨前後太早。當以立夏前後為及時也。其採法。徹夜無雲浥露採者為上。日中採者次之。陰雨下不宜採。東坂送謙師詩道人晚出三屏山。來試點茶三昧手。又草衣禪師。奉和山泉道人謝茶之作云。古來賢聖俱愛茶。茶如君子性無邪。人間草茶差嘗盡。遠入雪嶺採露芽。法製從他受題品。玉壜盛裹十樣錦。水尋黃河最上源。具含八德美㪅甚。深汲輕軟一試來。真精適和體神開。麤穢除盡精氣入。大道得成何遠哉持歸靈山獻諸佛。煎點更細考梵律。閼伽梵語閼伽華言茶真體窮妙源。妙源無着波羅蜜。大般若經云。於一切處。無所執着。故名波羅蜜嗟我生後三千年。潮音渺渺隔先天。妙源欲問無所得。長恨不生泥洹前。泥洹涅槃義同從來未能洗茶愛。持歸東土笑自隘。錦纏玉壜解斜封。先向知己修檀稅。又申承旨白坡居士。題東茶頌云。草衣新試綠香烟。禽舌初纖穀雨前。莫數丹山雲澗月。滿鍾雷笑可延年。由是觀之。唐茶之種。猶自繁延于智異山。而知茶道者。惟禪眾耳。尚玄曰。朝鮮之長白山。出茶。名曰白山茶。乾隆時清人採貢。宮庭為御用之茶。金海白月山有竹露茶。世傳首露王妃許氏。自印度持來之茶種云。濟州島。出橘花茶。味甘而香。已上三種茶。皆屬名產貴品而人罕知之。

> Korean tea originated from the Tang Dynasty. According to the \*History of Silla\*, in the third year of King Heungdeok's reign (the second year of the Taihe era under Emperor Wenzong of Tang, 828 CE), a returning envoy named Daeryeom brought back tea seeds. The king ordered them to be planted on Jirisan Mountain. Japanese tea, on the other hand, came from the Song Dynasty. According to the \*History of Japanese Buddhism\*, in the third year of Emperor Gotoba's Bunji era (the fourteenth year of the Chunxi era of Song, 1186 CE), the monk Eisai traveled to China again and received the orthodox lineage of the Linji (Rinzai) school. In the third year of the Kenkyū era (the second year of the Shaoxi era of Song, 1192 CE), he returned to Japan and spread the teachings. He is regarded as the founder of Japanese Zen. Eisai brought tea seeds back from China and planted them on Seburisan Mountain in Chikuzen. Later, the monk Myōe of Toganoo took some of these seeds and planted them at Toganoo and Uji, while also developing a method for producing tea. Moreover, Sen no Rikyū, a Zen master, is considered the founder of the Japanese tea ceremony. In Japan, Kyoto boasts the most flourishing tea culture. When Kyoto locals hold a tea gathering, they must display a calligraphy piece by the abbot of Daitokuji Temple to fully appreciate its essence. The Japanese tea ceremony is thus closely connected to Zen. And yet, while Japanese tea is thriving today, Korean tea has faded into obscurity. The reason is that Korea's soil and water are among the best in the world, so people do not need to rely on tea for their health. In recent times, Jeong Yak-yong, also known as Dasan, was exiled to Gangjin and wrote the \*Eastern Tea Record\* there. He even adopted the pen name "Dasan" (Tea Mountain), showing his deep engagement with the Way of Tea. Meanwhile, the monk Choui Uisun of Daedunsa Temple composed tea poems and a \*Eulogy of Eastern Tea\*, extensively praising the virtues of tea. According to the annotation to the \*Tea Eulogy\*: "In Hwagae-dong, in the Jirisan area, tea trees grow scattered across a span of forty or fifty \*li\*. No other tea field in the east is as vast. In this valley stands Okbudae Terrace, beneath which lies Chilbul Seonwon (Zen Center of the Seven Buddhas), where meditators often gather tea leaves and brew them for drinking." The eulogy also says: \*The eastern soil produces the same essence;\* \*In color, aroma, flavor—one equal test.\* \*Luan tea wins on taste, Meng tea on medicine;\* \*The ancients judged highly, combining both schools.\* The annotation states: "The \*Eastern Tea Record\* says, 'Some doubt whether Eastern tea is inferior to the tea from Yue. In my view, there is no difference whatsoever in color, aroma, or flavor.' The tea classic says Luan tea excels in taste and Meng tea excels in medicinal properties. Eastern tea seems to combine both. If a connoisseur like Li Zanzhuang or Lu Ziyu were alive today, they would surely agree with my words." The eulogy continues: \*The dew of clear nights washed by waves,\* \*In samadhi hands, a rare fragrance rises.\* The annotation says: "The tea classic says that the timing of tea picking is of utmost importance. Too early, and the leaves are not fully formed; too late, and their spirit disperses. The five days before Guyu (Grain Rain) are considered the best, followed by the five days after. However, when tested with Eastern tea, picking before or after Guyu is still too early. The proper time is around Lixia (Beginning of Summer). The best method is to pick tea in the early morning after a cloudless night, when the leaves are still wet with dew. Midday picking is considered inferior, and picking during cloudy or rainy weather is not advised. A verse from Song, sent to Master Cheongsa of the Eastern Slope, says: "The monk came out late from Sampyeongsan, to try the tea brewed by a master of samadhi hands.'" Master Choui also composed a poem in response to Sande道人's thanks for tea: \*Sages and saints of old all loved tea;\* \*Like a noble man, tea's nature is free from vice.\* \*Having tasted all the teas of the mortal world,\* \*I go far into the snowy peaks to pick dewy buds.\* \*Its method of preparation, left to the judgment of connoisseurs,\* \*Stored in a jade jar wrapped in ten kinds of brocade.\* \*I seek water from the highest source of the Yellow River,\* \*Endowed with eight virtues, even more exquisite.\* \*Drawing deep and gentle water, I try it once—\* \*The true essence harmonizes, and the body and spirit open.\* \*Roughness and impurity are removed, vital energy enters—\* \*How far off is the Great Way then?\* \*I bring it back to Spirit Mountain and offer it to the Buddhas,\* \*Brewing it with care, examining the Vinaya rules.\* \*Argha—the true body—delves into the wondrous source;\* \*The wondrous source is unattached: that is Paramita.\* Note: In Sanskrit, "argha" means tea in Chinese. The \*Great Prajñāpāramitā Sūtra\* states, "Being without attachment in all places is called Paramita." \*Alas, I was born three thousand years too late;\* \*The sound of the ocean tide is distant, cut off from the primordial age.\* \*I seek the wondrous source but cannot find it;\* \*I lament forever that I was not born before Nirvana.\* Note: Nirvana and Pari-nirvana share the same meaning. \*I have never been able to wash away my love for tea,\* \*I bring it back to the East and laugh at my own narrowness.\* \*I untie the slanting seal of the brocade-wrapped jade jar,\* \*And first offer this tribute of generosity to those who know me.\* Additionally, the official Shin, the White Slope Layman, inscribed on the \*Eulogy of Eastern Tea\*: \*Choui newly brews green smoke of incense;\* \*Birds' tongues first sprout before Guyu.\* \*Do not count Dan Mountain's clouds, valley streams, or moon—\* \*A full cup grants a thunder-laugh and can extend one's years.\* From this perspective, the tea seeds from the Tang Dynasty still thrive on Jirisan Mountain. Nevertheless, those who truly understand the Way of Tea are only the Zen practitioners. Note: Sanghyeon comments: "Changbai Mountain in Korea produces tea known as Baishan tea. During the Qianlong era of the Qing Dynasty, the Chinese gathered it as tribute, and it was used as the imperial tea in the palace. Geumhae's Baegwolsan Mountain produces 'bamboo dew tea.' Tradition says the seeds were brought by Empress Heo, the wife of King Suro, from India. Jeju Island produces 'citrus blossom tea,' with a sweet taste and fragrant aroma. These three types of tea are all famous, precious products, yet few people know about them."