---
title: "高僧傳 · 10 釋僧遠"
description: "高僧传由南朝梁代慧皎撰著，是中国佛教史上第一部系统记载高僧事迹的传记类著作。全书分十科收录东汉至梁初二百五十七位高僧传记，附见二百余人，涵盖译经、义解、神异等多方面内容。该书确立了高僧传的体例框架，为后世僧传撰写提供了典范，是研究中国早期佛教史、思想史及社会文化的重要文献，在佛教史学领域具有不可替代的权威地位。"
url: "https://rushiwowen.co/en/r/cmd0qg3l101cpju04g0530zv3"
---

釋僧遠，姓皇，勃海重合人。其先北地皇甫氏，避難海隅，故去「甫」存「皇」焉。遠幼而樂道，年十六欲出家，父母不許。因蔬食懺誦，曉夜不輟，年十八方獲入道。時有沙門道慧，高才秀德，聲蓋海岱。遠從受學，通明數論，貫大小乘。宋大明中度江，住彭城寺。昇明中，於小丹陽牛落山立精舍，名曰龍淵。

> The monk Shi Sengyuan was from Chonghe, Bohai, with the lay surname Huang. His ancestors, originally the Huangfu family from the northern regions, had fled to the coast to escape hardship, thus dropping the "fu" from their name and keeping only "Huang." From a young age, Sengyuan delighted in the Way. At sixteen, he wished to become a monk, but his parents would not permit it. He then took up a vegetarian diet, engaged in repentance and chanting, and did not rest day or night. Only at eighteen was he finally allowed to enter the monastic life. At that time, there was a monk named Daohui, renowned for his great talent and virtue, whose fame spread across the region from Mount Tai to the sea. Sengyuan studied under him, mastering the treatises on consciousness and penetrating both the Lesser and Greater Vehicles. During the Daming era of the Liu Song dynasty, he crossed the Yangtze River and resided at Pengcheng Temple. In the Shengming era, he built a hermitage at Niuluo Mountain in Xiaodanyang, naming it Longyuan.

遠年三十一，始於青州孫泰寺南面講說。言論清暢，風容秀整，坐者四百餘人，莫不悅服。瑯瑘王僧達才貴當世，藉甚遠風素，延止眾造寺。遠賙貧濟乏，身無留財。有玄紹比丘，每給以金貝。遠讓而弗受。嘗一時行青園，聞里中得時氣病者，憫而造之。見駢尸侶病者數人，人莫敢近，遠深加痛惋，留止不忍去。因為告乞，斂死撫生，恩加骨肉。宋新安孝敬王子鸞，為亡所生母殷貴妃造新安寺，勅選三州，招延英哲。遠與小山法瑤、南㵎顯亮，俱被徵召，皆推遠為元舉之首。

> In the thirty-first year of Yuanjia, he began giving lectures at the southern hall of Sun Temple in Qingzhou. His words flowed with clarity and ease, his bearing was refined and dignified, and among the more than four hundred people seated, none failed to be convinced and delighted. Wang Sengda of Langya, whose talent was prized throughout the age, admired Yuan's simple and noble character and invited him to reside at Zhongzao Temple. Yuan gave to the poor and aided those in need, keeping no wealth for himself. There was once a monk named Xuanshao who offered him gold and valuables, but Yuan declined and would not accept them. One time, while walking through Qingyuan, he heard that people in the village had fallen ill with seasonal epidemic disease, and out of compassion he went to see them. He found several patients lying among the dead, and no one dared to approach them. Yuan was deeply grieved and saddened, and could not bear to leave them. He then begged for alms on their behalf, burying the dead and caring for the living, showing them kindness as if they were his own flesh and blood. In the Song dynasty, Prince Ziluan of Xin'an, known for filial piety, built Xin'an Temple in honor of his deceased mother, Noble Consort Yin. An imperial edict was issued to select wise and virtuous monks from three prefectures to be invited there. Yuan, along with Fayao of Xiaoshan and Xianliang of Nanjian, was summoned, and all acknowledged Yuan as the foremost among them.

大明六年九月，有司奏曰：「臣聞邃拱凝居，非期宏峻；拳跪槃伏，豈止敬恭？將欲昭張四維，締制八㝢。故雖儒、法枝派，名、墨條流，至於崇親嚴上，厥繇靡爽。唯浮圖為教，逷自龍裔。宗旨緬邈，微言淪遠，拘文蔽道，在末彌扇。遂迺凌越典度，偃居尊戚。失隨方之妙迹，迷製化之淵美。夫佛法以謙儉自牧，惠虔為道。不輕比丘，遭人必拜。目連桑門，遇長則禮。寧有屈膝四輩，而間禮二親；稽顙耆臘，而直骸萬乘者哉？故咸康創議，元興載述，而事屈偏黨，道挫餘分。今鴻源遙洗，群流仰鏡，九仙賮寶，百神從職。而畿輦之內，含弗臣之氓；階席之間，延抗禮之客。懼非所以澄一風範，詳示景則者也。臣等參議，以為沙門接見，皆當盡虔禮敬之容。依其本俗，則朝徽有序，乘方兼遠矣。」帝雖頗信法，而久自驕縱，故奏上之日，詔即可焉。

> In the ninth month of the sixth year of the Daming reign, an official memorial was submitted to the throne, saying: "We have heard that the emperor, dwelling in lofty seclusion, does not seek grandeur in his majesty; and when subjects kneel and prostrate themselves, is it merely a gesture of respect? The intention is to illuminate the four pillars of society and regulate the eight directions. Thus, although Confucianism and Legalism branch into various schools, and the Logicians and Mohists flow into separate streams, when it comes to honoring kin and showing reverence to superiors, none deviate from this principle. Only Buddhism, as a teaching, comes from afar, from distant lands of the dragon lineage. Its tenets are profound and remote, its subtle words deeply buried; and those who cling to textual details, obscuring the true Way, have grown ever more rampant in recent times. As a result, they overstep ceremonial codes and presumptuously assume positions of honor among relatives of the throne. They have lost the wondrous traces of adapting to circumstances and remain blind to the profound beauty of transforming through proper governance. Now, Buddhism takes humility and frugality as its self-discipline, and compassion and reverence as its path. The humble bhikshu bows to all he meets. The sage Maudgalyayana, when encountering elders, pays them due respect. How then could anyone kneel to the four assemblies of monastics yet neglect the rites due to their own parents, or prostrate before aged monks while standing stiff-necked before the sovereign of ten thousand chariots? Thus, during the Xiankang era, this matter was first raised, and again debated in the Yuanxing period, but the cause was thwarted by partisan bias, and the principle was defeated by factional disputes. Now the great river of our imperial destiny flows far and wide, all streams gaze upon its reflection, the nine immortals present their treasures, and the hundred spirits fulfill their duties. Yet within the imperial precincts, there are those who refuse to acknowledge themselves as subjects; within the palace halls, guests are received who demand equal standing rather than proper deference. We fear this is not the way to purify and unify the standards of conduct, nor to display clearly the noble exemplars for all to follow. We, your ministers, have deliberated together and propose that whenever monks and nuns are received in audience, they should all adopt an attitude of utmost reverence and ritual propriety. By adhering to their original customs of respectful conduct, the court ceremonial will maintain proper order, and the Dharma, adapting to circumstances, will be honored all the more for its harmonious integration." Although the emperor was somewhat inclined toward Buddhism, he had long been arrogant and self-indulgent. Therefore, on the very day the memorial was presented, he issued an edict approving it.

遠時歎曰：「我剃頭沙門，本出家求道，何關於帝王！」即日謝病，仍隱迹上定林山。及景和之中，此制又寢，還遵舊章。

> In ancient times, he sighed and said, "I am a shaven-headed monk, having left home to seek the Way—what have I to do with emperors and kings?" That very day, he declined on grounds of illness and went into seclusion at Shàngdìnglín Mountain. During the Jǐnghé era, this restriction was once again lifted, and the old regulations were restored.

宋明踐祚，請遠為師，竟不能致。其後山居逸迹之賓，傲世陵雲之士，莫不崇踵山門，展敬禪室。廬山何點、汝南周顒、齊郡明僧紹、濮陽吳苞、吳國張融，皆投身接足，諮其戒範。後宋建平王景素謂栖玄寺是先王經始，既等是人外，欲請遠居之。慇懃再三，遂不下山。

> During the Song and Ming dynasties, the throne sought Yuan as a teacher but could not attract him. Later, hermits living in the mountains and scholars who scorned the world and aspired beyond the clouds all came to pay respect at his temple and honor his meditation hall. He Dian of Lushan, Zhou Yong of Runan, Ming Sengshao of Qi Commandery, Wu Bao of Puyang, and Zhang Rong of Wu all devoted themselves wholeheartedly, seeking his precepts and guidance. Later, Jianping Wang Jingsu of the Song dynasty, noting that Qixuan Temple was established by his forefathers and was already a place beyond worldly concerns, wished to invite Yuan to reside there. Despite earnest and repeated invitations, Yuan ultimately refused to come down from the mountain.

齊太祖將升位，入山尋遠。遠固辭老疾，足不垂床。太祖躬自降禮，諮訪委悉。及登禪，復鑾駕臨幸，將詣遠房。房閣狹小，不容輿蓋。太祖欲見遠，遠持操不動。太祖遣問臥起，然後轉蹕而去。遠曾不屑焉。至于寢疾，文惠、文宣伏膺師禮，數往參候。時貴卿士，往還不絕。

> When Emperor Taizu of Qi was about to ascend the throne, he went into the mountains to seek out Master Huiyuan. Huiyuan firmly declined, citing old age and illness, and remained seated without even stepping down from his bed. The Emperor personally bowed in respect and asked him about many matters in detail. After the Emperor took the throne, he again visited in person, intending to go to Huiyuan's room. But the room was so small and narrow that the imperial carriage could not enter. The Emperor wished to see Huiyuan, yet Huiyuan remained unmoved in his posture. The Emperor sent someone to ask about his well-being, and then turned his carriage and left. Huiyuan showed not the slightest concern. Later, when he fell ill, Emperor Wen Hui and Emperor Wen Xuan treated him as their teacher and came to visit him many times. Nobles and officials of the time came and went without cease.

遠蔬食五十餘年，㵎飲二十餘載。遊心法苑，緬想人外，高步山門，蕭然物表。以齊永明二年正月，卒于定林上寺，春秋七十有一。帝以致書於沙門法獻曰：「承遠上無常，弟子夜中已自知之。遠上此去，甚得好處。諸佳非一，不復增悲也。一二遲見法師，方可敘瑞夢耳。今正為作功德，所須可具疏來也。」竟陵文宣王又書曰：「遠法師一代名德，志節清高。潛山樹美，四海餐風。弟子闇昧，謬蒙師範。方欲仰稟仁化，用洗煩慮，不謂比疾，奄成異世。悲痛之心，特不可忍。遠上即業行圓通，曠劫希有。弟子意不欲遺形影迹，雜處眾僧墓中。得別卜餘地，是所願也。方應樹剎表奇，刻石銘德矣。」即為營墳於山南，立碑頌德。太尉瑯瑘王儉製文。

> For over fifty years, he abstained from rich foods, and for more than twenty years he drank only from mountain streams. His mind wandered through the garden of Dharma, pondering realms beyond the mundane. He strode freely through the monastery gates, utterly detached from worldly concerns. In the second year of the Yongming era of Qi, in the first month, he passed away at Dinglin Upper Monastery, aged seventy-one. The Emperor sent a letter to the monk Faxian, saying: "I have learned that the Venerable Yuanshang has passed away. This disciple already knew it in the night. The Venerable Yuan has gone to a very good place. There are many blessings, no need for further sorrow. When I meet the Dharma Master in a few days, we can discuss the auspicious dream. Now I wish to make merit on his behalf; please send me a list of what is needed." The Prince of Jingling, Wenxuan, also wrote: "Dharma Master Yuan was a renowned luminary of his generation, with a lofty spirit and pure integrity. He cultivated virtue in the mountains, and all within the four seas admired his practice. This disciple, though ignorant, was graciously guided by his teachings. I had hoped to absorb his benevolent influence and wash away my own afflictions, but unexpectedly, this illness took him from this world suddenly. My grief is truly unbearable. Master Yuan's practice was perfectly complete, a rare attainment across countless ages. It is my wish that his remains not be interred mixed with the graves of ordinary monks. If a separate plot of land could be chosen, that would be my sincere desire. We should erect a stupa to mark his extraordinary life and carve a stele to extol his virtue." A tomb was then prepared south of the mountain, and a monument was raised to celebrate his merits. The text was composed by Wang Jian, Grand Commandant of Langya.

時定林上寺又有法令、慧泰，並善經論，繼譽於遠焉。

> At that time, at Dinglin Upper Temple, there were also monks Faleng and Huitai, both skilled in the sutras and commentaries, who carried on the legacy of their predecessors with great renown.