---
title: "海東高僧傳 · 第二"
description: "海东高僧传由高丽时期僧侣觉训于13世纪初撰述，是朝鲜半岛现存最早的系统性僧传著作。该书成书于高丽王朝佛教鼎盛之际，旨在记录新罗至髙丽时代僧人的生平与弘法事迹。全书分两卷，涵盖译经、义解、神咒、习禅等多类高僧，史料价值极高。作为研究韩国佛教史的核心文献，它不仅展现了佛教东传至朝鲜半岛的发展脉络，也对后世东亚佛教史学影响深远。"
url: "https://rushiwowen.co/en/r/cmczvfqky000tjs0ano0tjc6l"
---

## 海東高僧傳卷第二

京北五冠山靈通寺住持教學賜紫沙門臣覺訓奉　宣撰

> Abbot Juexun, Purple-Robed Dharma Master of Lingtong Temple on Mount Wuguan in the Northern Capital, Respectfully Com

### 流通一之二

-   覺德
-   智明
-   圓光
-   安含
-   阿離耶跋摩
-   慧業
-   慧輪
-   玄恪
-   玄遊
-   玄大梵

釋覺德新羅人。聰明廣博。凡聖莫測也。新羅既奉行佛教。人爭歸信。師以達智知世之可化。謂曰遷喬必出谷。學道務求師。若安安而居。遲遲而行。非釋子棄恩之本意。即附舶入梁。為求法之先鋒。但不知第何年耳。此新羅入學之始。遂歷事明師。備承口訅如除翳膜。如去耵聹。有始有終。無荒無怠。德高行峻。道望彌隆。以採寶者非但自用。當還故國普振群貧。乃於真興王十年。與梁使齎佛舍利。還至舊都。王遽命有司。即遣百官備禮儀出迎于興輪寺前路。此亦舍利之始也。昔僧會適吳求伸七日方值神驗。師當人主已信之際。隨上國重使。來儀本國。了無艱□。又以法水普潤海表。使惰夫立□皆懷欲往之志。其功利復何勝道哉。後二十六年。陳遣使劉思及入學僧明觀。送釋氏經論無慮二千七百餘卷。初則新羅法化初張。經像多闕。至是班班將大備焉。二師所終。皆未詳聞矣。

> The Venerable Gakdeok was a native of Silla. He was extraordinarily intelligent and widely learned—so much so that ordinary people and sages alike could not fathom his depth. Since Silla had already embraced the practice of Buddhism, many people were eager to convert to the faith. Perceiving with his penetrating wisdom that the world was ripe for transformation, the master remarked, "To move to a higher tree, one must first leave the valley. To pursue the Way, one must diligently seek a teacher. To remain complacently settled and move slowly would not be the proper attitude of a renunciant who has set aside worldly obligations." Accordingly, he boarded a ship and crossed over to the Liang Dynasty, becoming a pioneer in the pursuit of the Dharma. The exact year of his departure, however, is unknown. This marked the beginning of Silla monks studying abroad. He subsequently served under various eminent teachers, receiving their direct oral instructions. These teachings cleared his vision like removing a film from the eyes or wax from the ears. He maintained diligence from start to finish, never faltering or becoming negligent. His virtue was lofty and his conduct impeccable, and his spiritual reputation grew ever more brilliant. Believing that one who gathers treasures should not keep them for personal use alone, but should return to their homeland to help all who are poor and suffering, he traveled back to the old capital during the tenth year of King Jinheung's reign, accompanying a Liang envoy who carried relics of the Buddha. The king immediately ordered his officials to send out the full court, with complete ceremonial rites, to welcome the relics on the road in front of Heungnyun Temple. This marked the first arrival of Buddhist relics in Silla. In the past, the monk Huisheng (Kang Senghui) journeyed to Wu and prayed for seven days before he finally encountered a miraculous response. In contrast, Master Gakdeok arrived at a time when the ruler was already a believer, accompanied by a high-ranking envoy from a great nation. He came to his homeland without any difficulty or obstacle. Furthermore, he spread the Dharma far and wide like water, moistening the lands beyond the sea. He inspired even the lazy and indifferent to be reborn with a longing to pursue the Way. The merit and benefit he brought are truly inexpressible. Twenty-six years later, the Chen Dynasty dispatched the envoy Liu Si and the monk Myeonggwan, a scholar-monk, to deliver over 2,700 volumes of Buddhist sutras and commentaries. In the early days of Silla's Dharma propagation, many scriptures and images were lacking. But from this point onward, things gradually became much more complete. The final destinations of these two masters are not known.

釋智明．新羅人。神解超悟。行止合度。內蘊密行。讚揚他德挽回向己。捨直與人。顒顒卬卬。動有可觀。自竺教宣通於海東。權輿之際未曾大集。英俊間生。奮臂而作。或自悟以逞能。或遠求而命駕。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。繼踵而起。師以命世之才。當真平王之七年秋七月。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󱚧。量含滄溟。炤之以慧月。振之以德風。緇素之徒。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。竝以高德顯名。當代之才之美。固不相上下者也。

> Monk Zhiming was from Silla. His spiritual understanding was profound and his conduct was proper. Inwardly, he cultivated secret practices, praised the virtues of others as if they were his own, and always gave way to others. His demeanor was dignified and inspiring in every action. Since Buddhism spread to the eastern sea (Korea) in its early days, there had not yet been a great gathering of monks. Occasionally, talented individuals would rise up on their own—some awakening to the truth independently, others traveling far in search of teachings. They were like a new doctor replacing an old one—right and wrong began to be distinguished—or a new governor succeeding the old—masters and disciples passed on their knowledge. Finally, they journeyed west to China, studied thoroughly, and returned one after another. With his extraordinary talent, in the autumn of the seventh year of King Jinpyeong’s reign, Zhiming set out to seek the way. He entered the Chen dynasty to search for the Dharma, roaming across sea and land, traveling east and west. Wherever there was someone with virtue and reputation, he would humbly consult and visit them, like wood following a carpenter’s line or metal being shaped into a vessel. He drifted away, and suddenly ten frosts had passed. Having learned the essence of the teachings, his heart was eager to pass on the lamp of Dharma. In the ninth month of the twenty-fourth year of King Jinpyeong’s reign, he returned to his country with an envoy who had been sent to the court. The king admired him deeply, respected his adherence to the precepts, and honored him with the title of Great Virtuous One (Daedeok) to inspire future generations. The master stood tall like a great mountain, his capacity vast as the ocean. He illuminated with the moon of wisdom and influenced others with the wind of virtue. Both monks and laypeople followed his teachings as a model and guide. Later, he was elevated to the rank of Great Great Virtuous One (Daedaedeok), holding a lofty position. His final years are unknown. Five years after Master Zhiming entered the Chen dynasty, Master Wongwang entered as well, spending eight years there. Seven years into the Sui dynasty, Master Damyuk arrived, returning to Silla with the envoy Hyemun. Zhiming and these masters were all known for their lofty virtue and fame. The excellence of their talents in that era was certainly comparable.

贊曰。季札觀樂於周室。仲尼問禮於老聃。非始學也。亦有宗矣。德等往還上國。訪道而返。斯亦異類而同歸者歟。

> An encomium says: When Ji Zha observed the music at the Zhou court, and when Confucius inquired about ritual from Lao Dan, they were not beginning their learning but already had their foundations. People like De journeyed to the noble lands, sought the Way, and then returned—these too are examples of different paths leading to the same destination.

釋圓光．俗姓薛氏。或云朴。新羅王京人。年十三落髮為僧續高僧傳云入唐剎削神器恢廓。惠解超倫。校涉玄儒。愛染篇章。逸想高邁。厭居情鬧。三十歸隱三岐山影不出洞。有一比丘。來止近地。作蘭若修道。師夜坐誦念。有神呼曰。善哉凡修行者雖眾。無出法師右者。今彼比丘徑修呪術。但惱汝淨念礙我行路。而無所得。每當經歷。幾發惡心。請師誘令移去。若不□住從。當有患矣。明旦師往告彼僧曰。可移居逃害。不然將有不利。對曰。至行魔之所妨。何憂妖鬼言乎。是夕其神來訊。彼答．師恐其怒也。謬曰未委耳。何敢不聽。神曰吾己俱知其情。且可默住而見之。至夜聲動如雷。黎明往視之。有山頹于蘭若壓焉。神來證曰。吾生幾千年。威變最壯。此何足怪。因諭曰。今師雖有自利。而闕利他。何不入中朝得法波及後徒。師曰．學道於中華固所願也。海陸逈阻。不能自達。於是神祥誘西遊之事。乃以真平王十二年春三月。遂入陳遊歷講肆。領牒微言。傳稟成實．涅槃．三藏數論。便投吳之虎丘。攝想青霄。因信士請。遂講成實。企仰請益。相接如鱗。會隋兵入楊都。主將望見塔火。將救之。秖見師被縛在塔前。若無告狀。異而釋之。開皇間攝論肇興。奉佩文言。宣譽京皐。勣業既精。道東須繼。本朝上啟。有勅放還。真平二十二年庚申。隨朝聘使奈麻諸父大舍橫川還國。俄見海中異人出拜請曰。願師為我剏寺常講真詮。令弟子得勝報也。師頷之。師往來累稔。老幼相忻。王亦面申虔敬。仰若能仁。遂到三岐山舊居。午夜彼神來問往返如何。謝曰。賴爾恩護凡百適願。神曰。吾固不離扶擁。且師與海龍結剏寺約。其龍今亦偕來。師問之曰。何處為可。神曰。于彼雲門小當有群鵲啄地。即其處也。詰朝師與神龍偕歸。果見其地。即崛地有石塔存焉。便剏伽藍。額曰雲門而住之。神又不捨冥衛。一日神報曰。吾大期不久。願受菩薩戒。為長往之資。師乃授訖。因結世世相度之誓。又謂曰神之形可得見乎。曰。師可遲明望東方。有大臂貫雲接天。神曰。師見予臂乎。雖有此神。未免無常。當於某日死於某地。請來訣別。師趁期往見。一禿黑狸吱吱而斃。即其神也。西海龍女常隨聽講。適有大旱。師曰汝幸雨境內。對曰。上帝不許。我若謾雨。必獲罪於天。無所禱也。師曰。吾力能免矣。俄而南山朝隮。崇朝而雨。時天雷震即欲罰之。龍告急。師匿龍於講床下講經。天使來告曰。予受上帝命師為逋逃者。主萃不得成命奈何。師指庭中梨木曰。彼變為此樹。汝當擊之。遂震梨而去。龍乃出謝禮。以其木代已受罰。引手撫之。其樹即蘇。真平王三十年。王患句高麗屢侵封疆。欲請隋兵以征敵國。命師修乞師表。師曰。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。師性虛閑。情多汎愛。言常含笑。慍結不形。為牋表啟書。竝出自胸襟。舉國傾奉。委以治方。乘機敷化。垂範後代。三十五年皇龍寺設百座會。邀集福田講經。師為上首。常僑居加悉寺講演真詮。沙梁部．貴山。󰆠頂。詣門摳衣告曰。俗士顓蒙無所知識。願賜一言。為終身之誡。師曰有菩薩戒。其別有十。若等為人臣子。恐不能行。今有世俗五戒。一曰事君以忠。二曰奉親以孝。三曰交友以信。四曰臨戰不退。五曰殺生有擇。若等行之無忽。貴山曰。他則既受命矣。但不曉殺生有擇。師曰。春夏月及六齋日不殺。是擇時也。不殺使畜。謂牛馬鷄犬。不殺細物。謂肉不足一臠。是擇物也。過此雖□所□。但不求多殺。此可謂世俗之善戒。貴山等守而勿墮。後國王染患。醫治不□。請師說法。入宮安置。或講或說。王誠心信奉。初夜見師首領。金色如日輪。宮人共覩。王疾立効。法臘既高。乘輿入內。衣服藥石。竝是王手自營用希專福。襯施之資捨充營寺。惟餘衣鉢以此盛宣正法。誘掖道俗。將終之際。王親執慰。囑累遺法兼濟斯民。為說徵詳。建福五十八年。不豫經七日。遺誡清切。端坐終于所住。皇隆寺東北虛中音樂盈空。異香充院。合國悲慶。葬具羽儀同於王禮。春秋九十九。即貞觀四年也。後有兒胎死者。聞諺傳埋于有德人墓側。子孫不絕。乃私瘞之。即日震。胎屍擲于塋外。三岐山浮屠至今存焉。

> Yuan Guang was his monastic name. His lay surname was Xue, or so some say it was Piao. He was from the capital of the kingdom of Silla. At the age of thirteen, he shaved his head and became a monk<note>The Continued Biographies of Eminent Monks says he entered Tang China and shaved his head.</note> His spiritual capacity was vast, and his wisdom surpassed ordinary norms. He studied broadly both the arcane and Confucian teachings, loved literary compositions, and possessed lofty, extraordinary thoughts. Weary of emotional turmoil, he retreated at age thirty to Mount Sanqi, where he secluded himself in a cave without emerging. A monk came to live nearby, building a hermitage to cultivate the path. One night while the master sat in recitation, a spirit called out to him, saying, "Excellent! Though many cultivate, none surpass the Dharma Master. That monk there is merely practicing spells. He only disturbs your pure mindfulness and obstructs my path, gaining nothing for himself. Whenever I pass by, I almost develop an evil intent. Please, Master, persuade him to move away. If he refuses, disaster will befall him." The next morning, the master went and told that monk, "You should relocate to escape harm. If not, misfortune may come." The monk replied, "Suffering is what demons obstruct. Why worry about the words of a ghost?" That evening, the spirit came to question him. The master, fearing the spirit's anger, falsely said, "I didn't fully convey it. How dare I disobey?" The spirit said, "I already know the truth. Just remain silent and watch." That night, a sound like thunder shook the place. At dawn, the master went to look and saw a mountain had collapsed on the hermitage, crushing it. The spirit appeared to testify, "I have lived for thousands of years, and my mighty transformations are most powerful. This is nothing strange." Then it advised, "The master currently benefits only himself but lacks benefit for others. Why not enter central China to obtain the Dharma and transmit it to later disciples?" The master said, "Studying the Way in China has long been my wish. But the sea and land routes are far and obstructed; I cannot get there on my own." The spirit then guided and described the journey to the West. In the third month of spring of the twelfth year of King Jinpyeong's reign, he therefore entered the Chen Dynasty, traveling among lecture halls, receiving the subtle words, and transmitted and studied the \*Satyasiddhi\*, \*Mahāparinirvāṇa\*, \*Tripiṭaka\*, and various treatises. He then went to Tiger Hill in Wu, where he concentrated his thoughts on the azure sky. At the request of a lay donor, he lectured on the \*Satyasiddhi\*. Those who looked up to him and sought instruction lined up like fish scales. When the Sui army entered Yangdu, the commanding general saw the flame atop a pagoda and wanted to save it. But he saw the master tied up in front of the pagoda, as if without a complaint. Marveling, the general released him. During the Kaihuang era, the \*Mahāyāna-saṃgraha\* teachings flourished. The master respectfully upheld its words, spreading fame in the capital. His achievements were refined, and the Way must continue to the East. He presented a request to his homeland, and an imperial decree allowed him to return. In the year Gengshen, the twentieth year of King Jinpyeong, he returned to his country with the diplomatic envoy Nama Jubusa Daesa Hengcheon. Soon, he saw a strange person emerge from the sea, bowing and requesting, "I beg the master to build a monastery for me and always lecture on the true teaching, so that this disciple may attain a superior reward." The master nodded. The master came and went for many years, young and old rejoicing. The king also personally showed reverence, looking up to him as if to the Compassionate One. He went to his old dwelling on Mount Sanqi. At midnight, that spirit came to ask about his travels. "Thanks to your protection, everything has gone smoothly," the master said. The spirit said, "I never leave your side. Moreover, the master has made a pact with the Sea Dragon to build a monastery. That dragon has also come with me now." The master asked, "Where is a suitable place?" The spirit said, "There is a small place called Unmun. A flock of magpies is pecking the ground there. That is the place." The next morning, the master went with the spirit and the dragon. They saw the place. Digging the ground, they found a stone pagoda. So, he built a monastery there, named it Unmun, and dwelt there. The spirit continued its invisible protection. One day, the spirit announced, "My great term is short. I wish to receive the Bodhisattva Precepts as a resource for the long journey ahead." The master gave the precepts, and they made a vow to guide each other life after life. The master asked, "Can I see your form?" The spirit said, "Master, wait until dawn and look eastward. You will see a great arm piercing the clouds and reaching the sky." The spirit said, "Master, do you see my arm? Even possessing this spirit power, I still cannot escape impermanence. I will die on a certain day at a certain place. Please come say farewell." The master went at the appointed time and saw a bald black fox squealing as it died—that was the spirit. The Sea Dragon's daughter often followed to listen to the lectures. There was a great drought. The master said, "It would be good if you would make it rain within the territory." She replied, "The Supreme Emperor does not permit it. If I rain recklessly, I will certainly be punished by heaven. There is no use praying." The master said, "I have the power to avert it." Soon, clouds gathered over the southern mountains and it rained all morning. Then, thunder crashed in heaven, about to punish her. The dragon cried for help. The master hid the dragon under his lecture seat and continued teaching. An angel came and said, "I have received the Supreme Emperor's command. The master is harboring a fugitive. I cannot fulfill my mission. What can be done?" The master pointed to a pear tree in the courtyard and said, "That has transformed into this tree. You should strike it." So, the angel struck the pear tree with thunder and left. The dragon then emerged, thanked the master, and bowed. The tree had taken the punishment in her place. The master reached out and touched it, and the tree revived. In the thirtieth year of King Jinpyeong, the king grew troubled that Goguryeo frequently invaded his borders. He wished to request Sui troops to attack the enemy. He ordered the master to write a petition seeking troops. The master said, "To preserve oneself by destroying others is not the conduct of a monk. However, as a poor monk living on the king's land and eating the king's food, how dare I disobey?" So he wrote and submitted it. The master's nature was empty and serene, his heart full of universal love. His speech always carried a smile, and resentment never showed on his face. His writings—petitions, letters, and declarations—all came from his own mind. The entire kingdom revered and supported him, entrusting him with governance. He seized opportunities to teach and transform, setting an example for later generations. In the thirty-fifth year, the Hwangnyong Temple held a hundred-seat assembly, inviting field of merit monks to lecture on scriptures. The master was the chief seat. He often resided at Gasa Temple, expounding the true teaching. Two young men, Guisan from Saryang District and Hwajeong (?), came to his door, bowed, and said, "We are ignorant laymen without knowledge. Please grant us one teaching as a lifelong precept." The master said, "There are the Bodhisattva Precepts, which have ten distinctions. But since you are subjects and sons, I fear you cannot practice them. Now, I give you five lay precepts. First: serve your lord with loyalty. Second: serve your parents with filial piety. Third: be trustworthy in friendship. Fourth: never retreat in battle. Fifth: exercise discretion in taking life. Practice these without negligence." Guisan asked, "We accept the others, but we do not understand what it means to exercise discretion in taking life." The master said, "In spring and summer months and on the six fast days, do not kill. This is choosing the time. Do not kill domestic animals like cows, horses, chickens, and dogs. Do not kill small creatures, such as those whose meat is less than one mouthful. This is choosing the creature. Beyond this, even if permission is granted, do not seek to kill many. This can be called the good lay precepts." Guisan and the others upheld these without fail. Later, the king fell ill, and medical treatment was ineffective. He invited the master to preach and placed him in the palace. Sometimes he lectured, sometimes he spoke. The king believed with sincere faith. On the first night, everyone in the palace saw the master's head and neck shining golden like the sun disk. The king's illness was immediately cured. As his Dharma age became advanced, the king would fetch him in a palanquin to the inner palace. Clothes, medicines, and support were all personally arranged by the king, who sought sole merit. Donations of robes and alms bowls were used to generously spread the right Dharma and guide monastics and laity. When the end was near, the king personally came to comfort him, entrusting the legacy of the Dharma to benefit the people. He gave predictions. In the fifty-eighth year of Geonbok, the master was unwell for seven days. His final injunctions were sincere and urgent. He sat upright and passed away in his dwelling. From the northeast of Hwangnyong Temple, heavenly music filled the sky, and a rare fragrance filled the courtyard. The entire kingdom grieved and rejoiced. The funeral paraphernalia and rituals were the same as a king's. He lived ninety-nine years. It was the fourth year of Zhenguan. Later, there was a stillborn child. Someone, hearing a folk saying that burying a child near the grave of a virtuous person would ensure descendants, secretly buried it there. That very day, thunder struck, and the stillborn corpse was thrown out of the tomb. The stupa on Mount Sanqi remains to this day.

高弟圓安亦新羅人。機鋒頴銳。性希歷覽。仰慕幽永。遂北趣九都。東觀不耐。又遊西燕北魏。後展帝京。備通方俗。尋諸經論。跨轢大綱。洞清纖旨。高軌光塵。以道素有聞。特進肅瑀請住所造藍田津梁寺。供給四事。不知所終。

> The eminent disciple Yuan An was also from Silla. His insight was sharp and penetrating, and he had a natural inclination to explore widely, admiring the profound and eternal. He journeyed north to Jiudu, observed Buna in the east, and traveled through Western Yan and Northern Wei. Later, he arrived in the imperial capital, gaining a thorough understanding of various regional customs. He extensively studied the sutras and commentaries, grasping the essential teachings and clarifying even the most subtle points. His noble conduct shone brightly, and he was well known for his spiritual practice. The esteemed minister, Sui Yu, specially requested that Yuan An reside at the Lantian Jiliang Temple, which he had built, and the temple provided for all his needs. It is not known where he ended his days.

贊曰。昔遠公不廢俗典。講論之際。引莊老連類。能使人悟解玄旨。若光師之論世俗戒。蓋學通內外。隨機設法之効也。然殺生有擇者。夫豈湯網去三面。仲尼弋不射宿之謂耶。又其動天神返天使則道力固可知也已。

> In praise, it is said: In the past, Master Huiyuan never set aside worldly texts. During his lectures, he would draw parallels with Zhuangzi and Laozi, helping people awaken to the profound meaning. As for Master Guang's discussion of worldly precepts, this was the effect of thoroughly understanding both inner and outer teachings and skillfully adapting methods to the audience's capacity. As for the practice of being selective in taking life—could this be like King Tang's net that left three sides open, or Confucius's principle of not shooting at roosting birds? Furthermore, his ability to move heavenly spirits in their realm and command heavenly messengers clearly shows the strength of his spiritual attainment.

釋安含。俗姓金。詩賦伊飧之孫也。生而覺悟。性乃冲虛。毅然淵懿之量。莫窮涯畛。嘗浪志遊方。觀風私化。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。遂命法師𠃔當行矣。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。於是󱚧山仙掌十驛之程。即日午行迴。誰聞夕鼓。秦嶺帝宮千里之地。即星馳陟降。豈待晨鐘。十乘祕法。玄義真文。五稔之中莫不該覽。越二十七年。爰與于闐沙門毘摩真諦。沙門農加陀等俱來至此。西域胡僧直到雞林。蓋自茲也。崔致遠所撰義相傳云。相真平建福四十二年受生。是年東方聖人安弘法師與西國二三藏。漢僧二人至自唐。注云。北天竺烏萇國毘摩羅真諦年四十四。農伽陀。年四十六。摩豆羅國佛陀僧伽。年四十六。經由五十二國始漢土。遂東來住皇龍寺。譯出旃檀香火星光妙女經。鄉僧曇和筆授。未幾漢僧上表。乞還中國。王許而送之。則安弘者殆和尚是也。又按新羅本記。真興王三十七年。安弘入陳求法。與胡僧毘摩羅等二人迴。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。字印離合。為之者罕測。宗󱜠幽隱。索理者難究。如云鵂鶹鳥碑文隱晦未詳散。又云。第一女主葬忉利天。及千里戰軍之敗。四天王寺之成。王子還鄉之歲。大君盛明之年。皆懸言遙記的如目覩。了無差脫。善德王九年九月二十三日。終于萬善道場。享年六十二。是月鄉使從漢而邂逅法師。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。后葬忉利。建天天寺。怪鳥夜鳴。兵眾旦殪。王子渡關入朝。聖顏五年。限外三十而還。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。指西而去碑文苔蝕字缺十。喪四五。略取可觀擬以成文。蓋不待他。亦髣髴其遺跡矣。

贊曰。師之神通解脫。去住自在。大菩薩之閑事。豈容筆舌於其間哉。然入朝始與西域三藏。手派真源。吹法螺而雨法雨。河潤海陬。真弘法之聖人字也。字經三寫。烏焉成馬。予疑含弘二字之有一錯焉。

釋阿離耶跋摩。神智獨悟。形貌異倫。始自新羅入于中國。尋師請益。無遠不參。瞰憩冥󱐙。凌臨諸天。非惟規範當時。亦欲陶津來世。志切遊觀。不殫遊邈。遂求法於西竺。乃遐登於葱嶺。搜奇討勝。歷見聖蹤。夙願已圓。資糧時絕。乃止那爛陀寺未幾終焉。是時高□專業住菩提寺。玄恪。玄照。至大覺寺。此上四人竝於貞觀年中有此行也。共植勝因。聿豐釋種。遙謝舊域。往見竺風。騰茂譽於東西。垂鴻休於罔極。非大心上輩。其何預此乎。按年譜似與玄奘三藏同發指西國。但不知第何年耳。

釋惠業。器局冲深。氣度凝深。巉巖容儀。戌削風骨。直辭邊壤。遽入中華。遂於貞觀年中往遊西域。涉流沙之廣漠。登雪嶺之嶔岑。每以清暉啟曙。即潛伏幽林。皓月淪霄。乃崩波永路。輕生徇法。志切宣通。遂往菩提寺。觀禮聖蹤。又於那爛陀寺。寄跡棲真久之請讀淨名經。因撿唐本。淹通綸貫。梁論下記云。在佛齒樹下。新羅僧惠業寫記。傳云。業終于是寺。年將六十餘矣。所寫梵本竝在那爛陀寺焉。

釋惠輪。新羅人。梵名般若跋摩唐云惠甲自本國出家。翹心聖境。泛舶而凌閩越。涉步而屆長安。寒暑備受。艱危罄盡。奉勅隨玄照法師西行充侍。飛梯架險。既至西國。遍禮奇蹤。寓居菴摩羅波國信者寺淹住十載。近住次東邊。犍陀羅山茶寺貲產豐饒。供養飡設。餘莫加也。其北方胡僧往來者。皆住此寺。蜂屯雲集。各修法門。輪既善梵言。薄閑俱舍。來日尚在。年向四十矣。具如義淨三藏求法高僧傳中。

釋玄恪。新羅人。嶷然孤硬。具大知見。性喜講說赴感隨機。時人指為火中芙蓉也。常歎受生邊地。未覩中華。聞風而悅。木道乃屆。敻目東圻。遂含西笑。心慚中晝。志要歷參。比猶月行。午夜任運而轉。或層岩四合。鳥道雲齊。或連氷千里。風行雲臥。遂與玄照法師相隨至西乾大覺寺。遊滿焰之路。賞無影之邦。負笈精研。琢玉成器。年過不惑。遇疾乃亡。玄照者亦新羅之高士也。與恪同科始終一揆。未詳所卒。復有新羅僧二人。莫知其名。發自長安。泛泊至室利佛逝國遇疾俱亡。

釋玄遊。句高麗人。叶性虛融。稟質溫雅。意存二利。志重詢求。乘盃泝流。考室幽󱐙。入唐禮事僧哲禪師。摳衣稟旨。哲思慕聖蹤。泛舶西域。適化隨緣。巡禮略周。歸東印道。遊常隨附鳳。因住於彼。慧矩夙明。禪枝早茂。窮涯盈量虛往實歸。誠佛家之棟樑。實僧徒之領袖。既而舟壑潛移。悼陵谷之遷質。居諸易脫。惻人世之難常。薪盡火滅。復何可追。義淨三藏嘉爾幼年慕法情堅。既虔誠於東夏。復請益於西天。重指神洲。為物淹留。傳十法而弘法。竟千秋而不秋。雖捐軀異域。未返舊都。彼之功名落落如此。安得不掛名竹帛以示將來。遂著求法高僧傳。予偶覽大藏。閱至於斯。志深嚮慕。遂抽繹而書之。

釋玄大。梵。新羅人。法名薩婆慎菩。提婆唐言一切智天童稚深沈。有大人相。不茹葷。不□□□□□□□□□□也。嘗泛舶如唐。學問靡常。闡奧窮微。高宗永徽中。遂往中印度。禮菩提樹。如師子遊行。不求伴侶。振五樓之金策。望三道之寶階。其所遠慕艱危歷覽風土。亦未能盡導。便向大覺寺掛錫。詳撿經論。備省方俗。後還震旦敷宣法化。玄績乃著。巍巍乎其成功矣。

贊曰。此上數人邈若青徼。徑入中華。追法顯。玄奘之逸跡。朅來絕域。視如里巷。比之奉使張騫蘇武之類乎。

## 海東高僧傳卷第二終