Anham安含
1Anham — he entered Sui and came back with Tripitaka masters of the Western Regions
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。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。亦彷彿其遺跡矣。
The monk Anham (安含) had the worldly surname Kim, and he was the grandson of Sibu (詩賦), who held the rank of ichan. He was awakened from birth, and his nature was empty and deep. His capacity was firm and profound and fine, and no one could reach the end of its shore.
Early on he let his will roam, wishing to travel about, to watch the customs, and to teach and change people without their knowing. In the twenty-second year of Jinpyeong he made a promise to go as a companion of the eminent monk Hyesuk (惠宿), and they meant to take a raft and set out from the ford of Ipojin (泥浦津). But as they passed below Seopdo (涉島) they met wind and waves all at once, and they turned back and moored at this shore.
The next year there was a royal purpose to pick out and send those fit to become vessels of the Law, so that they might enter the imperial court and study. In the end the master of the Law was ordered to go, as was right. So he crossed the sea in one ship with an envoy visiting the country, and went far to the courtyard of the Son of Heaven. The heavenly king drew him in and saw him, and the imperial heart was greatly pleased, and by decree he was lodged at the Daxingsheng Monastery (大興聖寺). Within ten days and a month he had opened up the deep sense clear through. Then the road of ten post stations as far as 〔□〕 Mountain and Immortal's Palm Peak (仙掌峰), he went and returned within the daylight of one day, so who would have heard the evening drum? A thousand li of ground between the Qinling range and the palace of the emperor (帝宮) he ran like a star, going up and coming down, so why would he have waited for the dawn bell? Of the secret law of the ten vehicles, of the deep meanings and the true writings, there was nothing he had not read through within five years.
After twenty-seven years he came here together with Vimala Paramartha (毘摩眞諦), a monk of Khotan (于闐), and the monk Nonggata (農伽陀) and others. The coming of monks of the Western Regions straight to Gyerim dates, in the main, from this time.
The account of Uisang written by Choe Chiwon says that Uisang was born in the forty-second year of Geonbok of Jinpyeong, and that in that year the sage of the east, the master of the Law Anhong (安弘), came from Tang with two or three masters of the Tripitaka from the western countries and two monks of Han. The note to it says that Vimala Paramartha of the kingdom of Udyana in North India was forty-four, that Nonggata was forty-six, and that Buddhasangha of the kingdom of Mathura was forty-six, and that they passed through fifty-two countries before they first reached the land of Han, and then came east and stayed at Hwangnyongsa, where they translated the Sutra of the Wondrous Maiden of the Starlight of the Sandalwood Incense Fire, which Damhwa (曇和), a monk of this country, took down with the brush. Not long after, the monks of Han sent up a memorial asking to return to China, and the king allowed it and sent them off. If that is so, this Anhong is very likely this same reverend.
And if we look at the Silla bongi, it says that in the thirty-seventh year of King Jinheung, Anhong entered Chen to seek the Law and came back with two monks of the Western Regions, Vimala and another, and presented the Lankavatara Sutra, the Srimala Sutra, and relics of the Buddha. From the last years of Jinheung to the Geonbok years of Jinpyeong is a distance of nearly fifty years, so how can the coming of the Tripitaka masters be put before and behind in this way? It may be that Anham and Anhong were really two people. Yet the Tripitaka masters who came with them are not different, and their names are not different either, so I now join the two and set up one account. And the end of the going and staying of the Tripitaka masters from the western countries is not known in any detail.
After the reverend returned to the country he wrote the Chamseo (讖書), a book of prophecy, in one volume. In it the characters and the seals are split apart and joined together, so that few who work at it can reckon it out, and the doctrine is hidden away so that those who search for its sense find it hard to dig out. For instance it says, "The hyuryu owl (鵂鶹鳥)〔The words of the stele are blurred and not clear.〕 scatters." And it says, "The first woman ruler will be buried in Doricheon, the heaven of the thirty-three." And the defeat of an army in a battle a thousand li away, the completion of Sacheonwangsa, the year when the king's son would come home to his own country, and the year when a great lord would flourish in brightness were all foretold long before and written down from far off, and they fit as exactly as if he had seen them with his eyes, with nothing at all wrong or missing.
On the twenty-third day of the ninth month of the ninth year of Queen Seondeok he came to his end at the Manseon practice hall (萬善道場), at the age of sixty-two. In that month an envoy of this country, coming from Han, happened to meet the master of the Law. He had spread a mat on the blue waves and sat on it, and with a glad face he went off toward the west. He may truly be called one who rises into the empty air and treads on stairs, who sits on the water and walks on the ground.
A certain Seol (薛) of the Hallim academy wrote the stele at the king's command. Its inscription says: "The queen is buried in Doricheon, and Cheoncheonsa (天天寺) is built. A strange bird cries in the night, and the soldiers die in the morning. The king's son crosses the pass and enters the court, and looks on the face of his lord five years. Past the set term, at thirty, he comes home. Floating and sinking, turning round and round, how shall he or I escape it? At the age of sixty-two he comes to his end at Manseon. The envoy returns by the sea road, and the master meets him there as well. He sits upright on the water, points to the west, and goes."〔The words of the stele are eaten by moss, ten characters are missing, and four or five are lost. Only what can be read has been gathered up and made into this text.〕 In the main there is no need to wait for anything else: even in this his remaining traces can be dimly seen.
Interlinear notes 2
□山仙掌
The graph before 山 is missing in the source text (□山). Immortal's Palm, 仙掌, is the name of a peak of Mount Hua (華山), so this is a place name standing beside the Qinling range and the palace of the emperor that follow. — translator
農伽陀
Nonggata is a monk of the Western Regions whose Sanskrit name is not transmitted, so his name is given as the characters 農伽陀 are read. — translator
2In praise — one of the two characters ham (含) and hong (弘) seems to be a mistake
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。
In praise it is said:
The master's divine power and his release, and the freedom with which he went and stayed, are idle matters for a great bodhisattva, so how could brush and tongue be allowed a place among them? Yet he entered the imperial court, and together with the Tripitaka masters of the Western Regions he was the first to divide the true source with his own hand, to blow the conch of the Law and rain down the rain of the Law, so that the streams were watered and it reached even the corners by the sea. His is truly the name of a sage who spread the Law wide.
When a character is copied three times over, o (烏) becomes eon (焉) and then ma (馬). I suspect that of the two characters ham (含) and hong (弘), one of them is a mistake.