---
title: "高僧傳 · 24 釋寶亮"
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/cmd0qg3l101d3ju04x6wz97to"
---

釋寶亮，本姓徐氏，其先東莞胄族，晉敗，避地于東萊惤縣。亮年十二出家，師青州道明法師。明亦義學之僧，名高當世。亮就業專精，一聞無失。及具戒之後，便欲觀方弘化。每惟訓育有本，未能遠絕緣累。明謂曰：「沙門去俗，以宣通為理，豈可拘此愛網，使吾道不東乎。」亮感悟，因此客遊。

> Master Baoliang, whose family name was Xu, came from a prominent lineage in Dongguan. After the Jin dynasty's defeat, his ancestors fled and settled in Xian County, Donglai. At the age of twelve, Baoliang left home to become a monk, studying under Master Daoming of Qingzhou. Daoming was a renowned scholar-monk of his time, highly esteemed for his wisdom. Baoliang devoted himself wholeheartedly to his studies, grasping everything upon first hearing without any loss. After receiving full ordination, he aspired to travel and spread the Dharma. Yet he often felt that since his own training and upbringing had deep roots, he could not easily sever all worldly ties and attachments. Daoming told him, "A monk has left the secular world, and his purpose is to proclaim and transmit the teaching. How can you bind yourself to this net of affection and prevent our path from spreading eastward?" Baoliang, deeply moved by these words, then set out as a wandering monk to share the Dharma.

年二十一至京師，居中興寺，袁粲一見而異之。粲後與明書曰：「頻見亮公，非常人也。比日聞所未聞，不覺歲之將暮。珠生合浦，魏人取以照車，璧在邯鄲，秦王請以華國。天下之寶，當與天下共之，非復上人之貴州所宜專也。」自是學名稍盛。及本親喪亡，路阻不得還北，因屏居禪思，杜講說，絕人事。齊竟陵文宣王躬自到居，請為法匠，亮不得已而赴。文宣接足恭禮，結菩提四部因緣。後移憩靈味寺，於是續講眾經，盛于京邑，講《大涅槃》凡八十四遍，《成實論》十四遍，《勝鬘》四十二遍，《維摩》二十遍，其大小《品》十遍。《法華》、《十地》、《優婆塞戒》、《無量壽》、《首楞嚴》、《遺教》、《彌勒下生》等，亦皆近十遍。黑白弟子三千餘人，諮稟門徒常盈數百。

> At the age of twenty-one, he arrived in the capital and resided at Zhongxing Temple. Yuan Can was immediately struck by his extraordinary presence upon meeting him. Later, Yuan Can wrote to Emperor Ming: "I have frequently seen the Reverend Liang, and he is no ordinary man. In recent days, I have heard things I have never heard before, and without realizing it, the year is drawing to an end. A pearl born in Hepu is taken by the men of Wei to illuminate their chariots, and a jade in Handan is sought by the King of Qin to adorn his state. The treasures of the world should be shared with the whole world, and should not be monopolized by the noble land of the venerable master alone." From this point, his reputation for learning began to grow. When his own parents passed away and the roads were blocked, preventing his return to the north, he retreated into a life of meditation and secluded contemplation, giving up lecturing and cutting off worldly affairs. Prince Wenxuan of Jingling personally came to his residence and requested him to serve as a master of the Dharma. Unable to refuse, Liang complied. The prince received him with profound respect, forming a karmic bond in the pursuit of enlightenment that united the four assemblies. Later, he moved to Lingwei Temple, where he resumed lecturing on the scriptures, his renown spreading throughout the capital. He gave eighty-four lectures on the Mahāparinirvāṇa Sūtra, fourteen on the Satyasiddhi Śāstra, forty-two on the Śrīmālā Sūtra, twenty on the Vimalakīrti Sūtra, and ten each on the larger and smaller Prajñāpāramitā Sūtras. He also lectured nearly ten times each on the Lotus Sūtra, the Daśabhūmika Sūtra, the Upāsaka Śīla Sūtra, the Amitāyus Sūtra, the Śūraṅgama Sūtra, the Bequeathed Teachings Sūtra, and the Maitreya's Descent Sūtra. His disciples, both monastic and lay, numbered over three thousand, and those who came to seek his guidance filled the halls by the hundreds at any given time.

亮為人神情爽岸，俊氣雄逸，及開章命句，鋒辯縱橫。其有問論者，或豫蘊重關，及亮之披解便，覺宗旨渙然，忘其素蓄。今上龍興，尊崇正道，以亮德居時望，亟延談說。亮任率性直，每言輒稱貧道，上雖意有間然，而挹其神出。天監八年初，勅亮撰《涅槃義疏》十餘萬言。上為之序曰：「非言無以寄言，言即無言之累；累言則可以息言，言息則諸見競起。所以如來乘本願以託生，現慈力以應化，離文字以設教，忘心相以通道，欲使珉玉異價，涇渭分流，制六師而止四倒，反八邪而歸一味。折世智之角，杜異人之口，導求珠之心，開觀象之目，救焚灼於火宅，拯沈溺於浪海。故法雨降而燋種受榮，慧日昇而長夜蒙曉。發迦葉之悱憤，吐真實之誠言。雖復二施等於前，五大陳於後，三十四問，參差異辯。方便勸引，各隨意答。舉要論經，不出兩途：『佛性』開其本有之源，『涅槃』明其歸極之宗。非因非果，不起不作，義高萬善，事絕百非。空空不能測其真際，玄玄不能窮其妙門。自非德均平等，心合無生，金牆玉室，豈易入哉？有青州沙門釋寶亮者，氣調爽拔，神用俊舉，少貞苦節，長安法忍，耆年愈篤，倪齒不衰，流通先覺，孜孜如也。後進晚生，莫不依仰。以天監八年五月八日乃勅亮撰《大涅槃義疏》，以九月二十日訖。光表微言，贊揚正道。連環既解，疑網云除。條流明悉，可得略言。朕從容暇日，將欲覽焉。聊書數行，以為記莂云爾。」

> Liang was a person of remarkable presence and sharp intellect, with an air of nobility and vigor. When he opened a text and expounded its meaning, his arguments flowed with striking eloquence. Those who came to him with questions, even if they had pondered deep and subtle obstacles, found that once Liang explained, the core meaning became clear and they forgot their previous views. Now the reigning emperor, in his rise to power, honored the true Dharma. Because Liang’s virtue placed him high in public esteem, he was frequently invited to discuss the teachings. Liang was straightforward and outspoken by nature; whenever he spoke, he referred to himself as “this poor monk.” Though the emperor sometimes felt a hint of displeasure, he nonetheless admired Liang’s extraordinary spirit. In the eighth year of the Tianjian era, in early spring, the emperor decreed that Liang compose the \*Commentary on the Meaning of Nirvana\*, which ran to over a hundred thousand words. The emperor wrote a preface for it, saying: “Words cannot convey what lies beyond words, yet words are the burden of the wordless. When words are burdensome, silence is sought; but once words cease, all kinds of views arise. Therefore, the Tathāgata took birth according to his original vows, manifested his power of compassion to respond to beings, established teachings beyond written letters, and opened the path by transcending mental constructs. He sought to distinguish jade from stone, to separate the clear waters of the Jing from the muddy ones of the Wei, to curb the six heretical teachers and halt the four inverted views, to reverse the eight wrong paths and return all to the single flavor. He snapped the horns of worldly wisdom, silenced the mouths of heterodox thinkers, guided those seeking the pearl, opened their eyes to contemplate the signs, rescued those burning in the burning house, and saved those drowning in the ocean of suffering. Thus the rain of Dharma fell and the scorched seeds revived; the sun of wisdom rose and the long night was illuminated. He stirred Kāśyapa’s frustration and spoke the truthful, sincere words. Though the two kinds of giving preceded and the five great categories came after, and though the thirty-four questions varied in their answers, each response was tailored to the questioner. The essential points of the sutra do not exceed two paths: ‘Buddha-nature’ reveals the original source of what is inherently present, and ‘Nirvana’ illuminates the ultimate goal. Neither cause nor effect, neither arising nor making, its meaning surpasses all virtues and its nature transcends all negations. Emptiness itself cannot fathom its true boundary; profundity cannot exhaust its wondrous gate. Unless one’s virtue equals equanimity and one’s mind accords with the unborn, how could one easily enter its golden walls and jade chambers?” Now, there was a monk from Qingzhou, the śramaṇa Shi Baoliang. His bearing was crisp and lofty, his spiritual faculties outstanding. In his youth he upheld bitter discipline, and in maturity he firmly abided in the endurance of the Dharma. In his later years he grew even more devoted, and in old age his vigor did not wane. He tirelessly spread the awakening of the ancients, with unflagging diligence. Younger students and later generations all looked up to him with reverence. In the eighth year of the Tianjian era, on the eighth day of the fifth month, the emperor decreed that Baoliang compose the \*Commentary on the Meaning of the Great Nirvana Sutra\*. It was completed on the twentieth day of the ninth month. It brilliantly illuminates the subtle words and praises the true path. The interlocking rings were thus unlocked, and the net of doubts was cast away. The streams and branches of meaning are set forth clearly, and they can be summarized here. I, the emperor, in my leisure and quiet days, will now peruse this work. I have written these few lines to serve as a record of its prophecy and dedication.

亮福德招感，供施累積，性不蓄金，皆敬營福業，身歿之後，房無留財。以天監八年十月四日卒于靈味寺，春秋六十有六。葬鍾山之南，立碑墓所。陳郡周興嗣、廣陵高爽，並為製文，刻于兩面。弟子法雲等又立碑寺內，文宣圖其形像於普弘寺焉。

> His virtuous conduct attracted blessings, and his offerings and generosity accumulated merit. By nature he did not hoard gold or wealth, but wholeheartedly devoted himself to fostering meritorious deeds. After his passing, no personal property was left behind in his quarters. He passed away on the fourth day of the tenth month in the eighth year of the Tianjian reign era at Lingwei Temple, at the age of sixty-six. He was buried to the south of Mount Zhong, with a stele erected at his grave. Zhou Xingsi of Chen Commandery and Gao Shuang of Guangling both composed inscriptions, which were carved on two sides of the monument. His disciples, including Fayun, also erected a stele within the temple, and a portrait of him was painted at Puhong Temple.

時高座寺僧成、曠野寺僧寶，亦並齊代法匠。寶又善「三玄」，為貴遊所重。

> At that time, the monks Cheng of Gaozuo Temple and Bao of Kuangye Temple were both renowned Dharma masters of the Qi dynasty. Bao was also skilled in the "Three Mysteries" (the philosophical texts of Laozi, Zhuangzi, and the \*Book of Changes\*) and was highly esteemed by the nobility and the elite.