高僧傳 11.94

11.94

釋僧璩，姓來，吳國人。出家為僧業弟子。總銳眾經，尤明《十誦》，兼善史籍，頗製文藻。始住吳虎丘山，宋孝武欽其風聞，勅出京師為僧正、悅眾，止于中興寺。時有沙門僧定，自稱得不還果。璩集僧詳斷，令現神足。定云：「恐犯戒，故不現。」璩案律文，有四因緣，得現神足：一斷疑網，二破邪見，三除憍慢，四成功德。定既虛誑事暴，即日明擯。璩仍著〈誡眾論〉，以示來業。璩既學兼內外，又律行無疵，道俗歸依，車軌相接。少帝准從受五戒，豫章王子尚崇為法友，袁粲、張敷並一遇傾蓋。

Shi Sengqu, surnamed Lai, was a native of Wu. He went forth from the household as a disciple of Sengye. He had a keen command of the various scriptures, was particularly clear on the Daśabhāṇavāra-vinaya, was also well-versed in historical records, and composed fine literary prose. Initially he resided on Mount Huqiu in Wu. Emperor Xiaowu of Song, admiring his reputation, decreed that he come to the capital to serve as saṃghapradhāna and director of the saṃgha (upadhivārika), residing at Zhongxing Temple. At that time, a śramaṇa named Sengding claimed to have attained the fruit of a non-returner (anāgāmin). Qu assembled the monastic saṃgha to examine the matter closely and ordered him to manifest spiritual powers. Ding said, 'Fearing that I might violate the precepts, I do not manifest them.' Qu consulted the Vinaya text, which states four causes and conditions under which spiritual powers may be manifested: first, to cut off the net of doubt; second, to destroy wrong views; third, to eliminate pride; and fourth, to accomplish merit. As Ding's deceit was exposed, he was explicitly banished that very day. Qu then composed the Treatise Admonishing the Monastic Saṃgha to instruct future generations. Because Qu's learning encompassed both Buddhist and secular learning, and his Vinaya practice was flawless, monastics and laity took refuge in him, carriage hubs crowding one another. The Young Emperor Shun received the five precepts from him; Prince Zishang of Yuzhang honored him as a Dharma friend; and Yuan Can and Zhang Fu both struck up warm friendships upon their first encounter.