安清，字世高，安息國王正后之太子也。幼以孝行見稱，加又志業聰敏，剋意好學，外國典籍，及七曜五行醫方異術，乃至鳥獸之聲，無不綜達。嘗行見群燕，忽謂伴曰：「燕云應有送食者。」頃之，果有致焉。眾咸奇之，故俊異之聲，早被西域。高雖在居家，而奉戒精峻，王薨便嗣大位，乃深惟苦空，厭離形器，行服既畢，遂讓國與叔出家修道。博曉經藏，尤精阿毘曇學，諷持禪經，略盡其妙。既而遊方弘化，遍歷諸國，以漢桓之初，始到中夏。才悟機敏一聞能達，至止未久，即通習華言。於是宣譯眾經，改胡為漢，出《安般守意》、《陰持入》、大小《十二門》及《百六十品》。初，外國三藏眾護撰述經要為二十七章，高乃剖析護所集七章譯為漢文，即《道地經》是也。其先後所出經、論，凡三十九部。義理明析，文字允正，辯而不華，質而不野，凡在讀者，皆亹亹而不勌焉。高窮理盡性，自識緣業，多有神迹，世莫能量。初，高自稱先身已經出家，有一同學多瞋，分衛值施主不稱，每輒懟恨。高屢加訶諫，終不悛改。如此二十餘年，乃與同學辭訣云：「我當往廣州，畢宿世之對，卿明經精懃，不在吾後，而性多瞋怒，命過當受惡形，我若得道，必當相度。」既而遂適廣州。值寇賊大亂，行路逢一少年，唾手拔刃，曰：「真得汝矣。」高笑曰：「我宿命負卿，故遠來相償。卿之忿怒，故是前世時意也。」遂申頸受刃，容無懼色，賊遂殺之。觀者填陌，莫不駭其奇異。既而神識還為安息王太子，即今時世高身是也。
An Qing, also known as Shigao, was the eldest son of the king of Parthia and his principal queen. From a young age, he was praised for his filial piety, and he was exceptionally intelligent, diligent in his studies, and devoted to learning. He mastered foreign classics, the arts of astronomy, the five elements, medicine, and various esoteric techniques, even understanding the sounds of birds and beasts. Once, while walking, he saw a flock of swallows and suddenly said to his companions, "The swallows say someone is about to bring us food." Shortly after, food indeed arrived. Everyone marveled at this, and his reputation for extraordinary talent spread early throughout the Western Regions.
Although An Qing lived as a layperson, he observed the precepts with strict purity. When his father passed away, he was to inherit the throne, but he deeply contemplated the nature of suffering and emptiness, grew weary of the physical world, and after completing the mourning period, he abdicated the throne to his uncle and left home to pursue the path of cultivation. He extensively studied the sutras, excelling particularly in Abhidharma, and chanted and upheld meditation scriptures, grasping their essence thoroughly.
Later, he traveled widely to spread the teachings, journeying through various countries. During the early years of Emperor Huan of Han, he first arrived in China. Endowed with sharp intelligence, he understood everything upon hearing it once. Shortly after his arrival, he became proficient in the Chinese language. He then began translating numerous sutras, rendering them from foreign languages into Chinese. His translations include *Anapanasati Sutra* (Mindfulness of Breathing), *Yin Chi Ru* (Entering Through the Senses), the large and small *Twelve Gates*, and *One Hundred and Sixty Sections*.
Earlier, the foreign Tripitaka master Saṃgharakṣa had compiled the essentials of the sutras into twenty-seven chapters. An Qing analyzed and translated seven of these chapters collected by Saṃgharakṣa into Chinese, which became the *Dao Di Jing* (Path of Practice Sutra). In total, the sutras and treatises he translated amount to thirty-nine works. His translations are clear in meaning, precise in wording, eloquent without being ornate, and straightforward without being crude. All who read them find them engaging and never tiresome.
An Qing exhaustively investigated principles and fully realized nature, understanding his own karmic connections. He performed many miraculous deeds that the world could not fathom. Earlier, he claimed that in a past life, he had already left home to become a monk. He had a fellow student who was often angry. When alms were not satisfactory, this student would frequently resent the donors. An Qing repeatedly admonished him, but he never reformed. After more than twenty years of this, An Qing bid farewell to his fellow student, saying, "I must go to Guangzhou to settle a karmic debt from a past life. You are diligent in studying the sutras, no less than I, but your nature is prone to anger. After death, you will receive an unfortunate form. If I attain the Way, I will certainly deliver you."
He then went to Guangzhou. At that time, there was great turmoil from bandits. On the road, he encountered a young man who drew his sword and said, "I’ve finally found you." An Qing smiled and said, "I owe you from a past life, so I have come from afar to repay you. Your anger is still the same as in that previous life." He then stretched out his neck to receive the blade, his expression showing no fear. The bandit killed him. The onlookers filled the streets, all astonished by this extraordinary event. Afterwards, his consciousness was reborn as the crown prince of Parthia—the very person known today as Shigao.
高遊化中國宣經事畢，值靈帝之末，關雒擾亂，乃振錫江南，云：「我當過廬山度昔同學。」行達䢼亭湖廟，此廟舊有靈威，商旅祈禱，乃分風上下，各無留滯。嘗有乞神竹者，未許輒取，舫即覆沒，竹還本處。自是舟人敬憚，莫不懾影。高同旅三十餘船，奉牲請福，神乃降祝曰：「船有沙門可便呼上。」客咸驚愕，請高入廟。神告高曰：「吾昔外國與子俱出家學道，好行布施，而性多瞋怒，今為䢼亭廟神，周迴千里，並吾所治。以布施故，珍玩甚豐，以瞋恚故，墮此神報。今見同學，悲欣可言。壽盡旦夕，而醜形長大，若於此捨命，穢污江湖，當度山西澤中。此身滅後，恐墮地獄，吾有絹千疋并雜寶物，可為立法營塔，使生善處也。」高曰：「故來相度，何不出形。」神曰：「形甚醜異，眾人必懼。」高曰：「但出，眾人不怪也。」神從床後出頭，乃是大蟒，不知尾之長短，至高膝邊，高向之梵語數番，讚唄數契，蟒悲淚如雨，須臾還隱。高即取絹物，辭別而去，舟侶颺帆，蟒復出身，登山而望，眾人舉手，然後乃滅。倏忽之頃，便達豫章，即以廟物，造東寺，高去後，神即命過。暮有一少年上船，長跪高前，受其呪願，忽然不見，高謂船人曰：「向之少年，即䢼亭廟神，得離惡形矣。」於是廟神歇，末無復靈驗。後人於山西澤中，見一死蟒，頭尾數里，今潯陽郡蛇村是也。
Gao traveled throughout China to propagate the scriptures. After completing his mission, during the final years of Emperor Ling's reign, when the regions around the capital were in turmoil, he shook his monk's staff and headed south of the Yangtze, saying, "I must cross Mount Lu to deliver an old classmate of mine."
He arrived at the Gongting Lake Temple. This temple had long been known for its spiritual power; merchants and travelers would pray here, and the wind would divide to aid their journeys up and down the lake, ensuring no delays. Once, someone asked the temple god for bamboo but took it without permission—the boat immediately capsized, and the bamboo returned to its original place. From then on, boatmen revered and feared the temple, none daring to act disrespectfully.
Gao was traveling with a fleet of thirty boats. They prepared sacrificial animals to seek blessings, and the temple god descended with a message: "There is a monk on one of the boats—bring him here at once." The travelers were astonished and invited Gao into the temple.
The god said to Gao, "In a past life, in a foreign land, you and I were fellow monks, studying the Dharma together. I was fond of practicing generosity, but my temper was often fierce and angry. Now, I have become the god of this Gongting Temple, ruling over a thousand-mile area around the lake. Because of my past generosity, I possess great wealth and treasures. But because of my anger, I have fallen into this form as a temple deity. Seeing you, my old classmate, fills me with both sorrow and joy. My life is nearing its end, but my body is ugly and enormous. If I die here, I will pollute the lake and river. I should cross to the marsh west of the mountain. After this body perishes, I fear I may fall into hell. I have a thousand bolts of silk and various treasures—use them to build a temple and a stupa, so that I may be reborn in a better realm."
Gao replied, "I came here to deliver you. Why not reveal your form?"
The god said, "My form is extremely ugly and strange. People would surely be terrified."
Gao said, "Just show yourself. The people will not be alarmed."
The god then emerged from behind the altar—it was a giant serpent, so long that its tail was unseen, and its head reached Gao's knees. Gao chanted Sanskrit verses and recited hymns of praise. The serpent wept tears like rain, then withdrew and disappeared.
Gao took the silk and treasures, bid farewell, and left. As the boats set sail, the serpent reappeared, climbing the mountain to watch them go. The people raised their hands in farewell, and then it vanished.
In an instant, they reached Yuzhang. Gao used the temple's treasures to build the Eastern Temple. After Gao departed, the temple god passed away.
That evening, a youth came aboard one of the boats, knelt before Gao, and received his blessings before suddenly disappearing. Gao told the boatmen, "That youth was the god of Gongting Temple. He has now been freed from his wretched form."
From then on, the temple lost its spiritual power and never showed miracles again. Later, people found a dead serpent in the marsh west of the mountain, its body stretching for miles. That place is now known as Snake Village in Xunyang.
高後復到廣州，尋其前世害己少年，時少年尚在，高經至其家，說昔日償對之事，并敘宿緣，歡喜相向，云：「吾猶有餘報，今當往會稽畢對。」廣州客悟高非凡，豁然意解，追悔前愆，厚相資供，隨高東遊，遂達會稽。至便入市，正值市中有亂，相打者誤著高頭，應時隕命。廣州客頻驗二報，遂精懃佛法，具說事緣，遠近聞知，莫不悲慟，明三世之有徵也。高既王種，西域賓旅皆呼為「安侯」，至今猶為號焉。天竺國自稱書為天書，語為天語，音訓詭蹇，與漢殊異。先後傳譯，多致謬濫，唯高所出為群譯之首。
Afterwards, Gao returned to Guangzhou to seek out the youth who had killed him in his previous life. The youth was still alive at that time. Gao went to his home, recounted the events of their past karmic retribution, and explained their karmic connection from past lives. They met with joy and understanding. Gao said, "I still have some remaining karma to settle. Now I must go to Kuaiji to complete this karmic account."
The man from Guangzhou realized that Gao was no ordinary person, and his mind was suddenly opened to understanding. Filled with remorse for his past wrongs, he generously provided support and accompanied Gao on his journey east, eventually reaching Kuaiji.
Upon arrival, they entered the marketplace just as a disturbance broke out. In the chaos of the fighting, someone accidentally struck Gao on the head, and he died instantly.
Having witnessed these two instances of karmic retribution, the man from Guangzhou diligently devoted himself to the Buddha's teachings. He recounted the entire story, and when people near and far heard of it, they were all deeply moved, recognizing clear evidence of the three lifetimes.
Since Gao was of royal lineage, travelers from the Western Regions all called him "Lord An," a title that persists to this day. In India, they call their writing "heavenly script" and their language "heavenly speech." The sounds and meanings are intricate and profound, vastly different from Chinese. Earlier translations often contained errors and inconsistencies, but Gao's translations are considered the finest among all translators.
安公以為：若及面稟，不異見聖，列代明德，咸贊而思焉。余訪尋眾錄，紀載高公互有出沒，將以權迹隱顯，應廢多端，或由傳者紕繆，致成乖角，輒備列眾異，庶或可論。
Master An believed: "To receive teachings directly from him was no different from beholding a sage." Throughout the generations, the wise and virtuous have praised him and contemplated his words. I have searched through various records and found that accounts of Master Gao differ and sometimes contradict. Perhaps this is because his manifestations were adapted to circumstances, appearing or withdrawing as needed, or perhaps due to errors in transmission leading to discrepancies. I have therefore compiled these varying accounts so that they may be properly examined.
案釋道安《經錄》云：「安世高以漢桓帝建和二年至靈帝建寧中二十餘年，譯出三十餘部經。」又《別傳》云：「晉太康末，有安矦道人來至桑垣，出經竟，封一函於寺，云：『後四年可開之。』吳末行至楊州，使人貨一箱物以買一奴，名福善，云『是我善知識。』仍將奴適豫章，度䢼亭廟神，為立寺竟，福善以刀刺安侯脇，於是而終。桑垣人廼發其所封函，財理自成字云：『尊吾道者居士陳慧，傳禪經者比丘僧會。』是日正四年也。」又庾仲雍《荊州記》云：「晉初有沙門安世高，度䢼亭廟神，得財物立白馬寺於荊城東南隅。」宋臨川康王《宣驗記》云：「蟒死於吳末。」曇宗《塔寺記》云：「丹陽瓦官寺，晉哀帝時沙門慧力所立，後有沙門安世高，以䢼亭廟餘物治之。」然道安法師既校閱群經，詮錄傳譯，必不應謬。從漢桓建和二年至晉太康末，凡經一百四十餘年，若高公長壽，或能如此，而事不應然，何者？案如康僧會注《安般守意經》序云：「此經世高所出，久之沈翳。會有南陽韓林、穎川文業、會稽陳慧，此三賢者，信道篤密，會共請受，乃陳慧義，余助斟酌。」尋僧會以晉太康元年乃死，而已云：「此經出後，久之沈翳。」又世高封函之字云：「尊吾道者，居士陳慧；傳禪經者比丘僧會。」然《安般》所明，盛說禪業，是知封函之記，信非虛作。既云二人方傳吾道，豈容與共同世？且《別傳》自云：「傳禪經者，比丘僧會。」會已太康初死，何容太康之末，方有安侯道人？首尾之言，自為矛盾，正當隨有一書謬指晉初，於是後諸作者或道太康，或言吳末，雷同奔競，無以校焉。既晉初之說，尚已難安，而曇宗記云：「晉哀帝時，世高方復治寺。」其為謬說過乃懸矣。
According to Shi Dao'an's *Catalogue of Scriptures*, "An Shigao arrived in the Han dynasty during the second year of the Jianhe era of Emperor Huan and, over the more than twenty years until the Jianning era of Emperor Ling, translated over thirty scriptures." Another *Separate Biography* states: "At the end of the Tai Kang era of the Jin dynasty, a monk named An Hou arrived at Sangyuan. After completing the translation of scriptures, he sealed a box in the temple, saying, 'This may be opened after four years.' Toward the end of the Wu dynasty, he traveled to Yangzhou, where he had someone sell a chest of goods to purchase a slave named Fu Shan, saying, 'This is my good spiritual friend.' He then took the slave to Yuzhang, where he converted the deity of the Gongting Temple and established a temple. After the temple was completed, Fu Shan stabbed An Hou in the side with a knife, causing his death. The people of Sangyuan then opened the sealed box, and inside, the wealth had naturally formed characters that read: 'Those who honor my teachings are the layman Chen Hui; those who transmit the meditation scriptures are the monk Seng Hui.' That day was exactly four years later."
Additionally, Yu Zhongyong's *Records of Jingzhou* notes: "At the beginning of the Jin dynasty, the monk An Shigao converted the deity of the Gongting Temple and used the acquired wealth to establish the White Horse Temple in the southeast corner of Jingcheng." The *Records of Manifestations* by Prince Kang of Linchuan in the Song dynasty states: "The serpent deity died at the end of the Wu dynasty." Tan Zong's *Records of Temples and Pagodas* says: "The Waguan Temple in Danyang was established by the monk Hui Li during the reign of Emperor Ai of the Jin dynasty. Later, the monk An Shigao used the remaining wealth from the Gongting Temple to repair it."
However, since Master Dao'an collated and recorded the translations of numerous scriptures, his account should not be mistaken. From the second year of the Jianhe era of Emperor Huan of Han to the end of the Tai Kang era of Jin, a total of over 140 years had passed. If An Shigao had lived a long life, it might have been possible, but the events do not align. Why? According to the preface by Kang Seng Hui to his commentary on the *Anapanasati Sutra*: "This sutra was translated by An Shigao, but it was long neglected. Later, three virtuous individuals—Han Lin of Nanyang, Wen Ye of Yingchuan, and Chen Hui of Kuaiji—who were deeply devoted to the faith, requested to receive it. Chen Hui expounded its meaning, and I assisted in refining it." Seng Hui died in the first year of the Tai Kang era of Jin, yet he stated, "After this sutra was translated, it was long neglected." Moreover, the characters in An Shigao's sealed box read: "Those who honor my teachings are the layman Chen Hui; those who transmit the meditation scriptures are the monk Seng Hui." The *Anapanasati Sutra* extensively discusses meditation practices, confirming that the sealed box's message was not fabricated. Since it states that these two individuals would transmit his teachings, how could they have been his contemporaries?
Furthermore, the *Separate Biography* itself says, "The one who transmits the meditation scriptures is the monk Seng Hui." Seng Hui had already died at the beginning of the Tai Kang era, so how could there have been a monk named An Hou at the end of the Tai Kang era? The accounts contradict each other. It is likely that one source mistakenly referred to the beginning of the Jin dynasty, leading later writers to variously mention the Tai Kang era or the end of the Wu dynasty, echoing each other without verification. Since the claim about the beginning of the Jin dynasty is already questionable, Tan Zong's record stating, "During the reign of Emperor Ai of Jin, An Shigao repaired the temple," is even more erroneous.