宋高僧傳 27.12

27.12

釋含光，不知何許人也。幼覺囂塵，馳求簡靜。開元中見不空三藏頗高時望，乃依附焉。及不空却迴西域光亦影隨，匪憚艱危，思尋聖迹。去時泛舶海中，遇巨魚望舟，有吞噬之意。兩遭黑風、天吳異物之怪。既從恬靜，俄抵師子國。屬尊賢阿闍梨建大悲胎藏壇，許光并慧𧦬同受五部灌頂法。天寶六載迴京，不空譯經，乃當參議華梵，屬師卒。後代宗重光如見不空，勅委往五臺山修功德。時天台宗學湛然解了禪觀，深得智者膏腴，甞與江淮僧四十餘人入清涼境界。湛然與光相見，問西域傳法之事。光云：「有一國僧體解空宗，問及智者教法。梵僧云『曾聞此教定邪正，曉偏圓，明止觀，功推第一。』再三囑光或因緣重至，為翻唐為梵附來，某願受持。屢屢握手叮囑。詳其南印土多行龍樹宗見，故有此願流布也。」光不知其終。

The śramaṇa Hanguang's origins are unknown. In his youth he perceived worldly clamor and swiftly sought simplicity and tranquility. During the Kaiyuan era, seeing that the Tripiṭaka Master Amoghavajra enjoyed high esteem in the times, he attached himself to him. When Amoghavajra returned to the Western Regions, Hanguang followed him like a shadow, not fearing hardships or dangers, thinking only of seeking the sacred sites. When they set out, they sailed across the sea and encountered a giant fish that glared at their ship with the intention of swallowing it. Twice they encountered the anomalies of black winds and the monster Tianwu. Having weathered these calmly, they soon reached the country of Siṃhala. It happened that the venerable Ācārya [Samantabhadra] had erected a Great Compassion Garbhadhātu maṇḍala, and he permitted Hanguang along with Huibian to receive the five-division abhiṣeka method together. In the sixth year of the Tianbao era, he returned to the capital. When Amoghavajra was translating scriptures, Hanguang participated in deliberating between the Chinese and Sanskrit, until his master passed away. Later, Emperor Daizong revered Hanguang as though seeing Amoghavajra, and imperially entrusted him to go to Mount Wutai to cultivate merit. At that time, Zhanran of the Tiantai school clearly understood dhyāna contemplation and had thoroughly obtained the rich essence of Zhiyi. He once entered the realm of Qingliang with more than forty monks from the Jiang and Huai regions. When Zhanran met with Hanguang, he asked about the transmission of the Dharma in the Western Regions. Hanguang said: 'A monk from a certain kingdom, who understood the emptiness teachings experientially, asked about the teachings of Zhiyi. The Sanskrit monk said: "I have heard that these teachings determine the correct from the perverse, clarify the partial and the complete, and illuminate ceasing and contemplation; in merit they are reckoned foremost." Again and again he urged me that if circumstances should bring me back, I should translate them from Chinese into Sanskrit and bring them along, and he would willingly receive and uphold them. Repeatedly clasping my hand, he gave me this instruction. Considering that in South India the views of the Nāgārjuna school are widely practiced, he thus had this wish to circulate them.' It is not known how Hanguang ended.