歷代三寶紀 5.159

5.159

右一十四部。合二十九卷。魏齊王世正始年中。天竺沙門康僧會。學通三藏博覽六經。天文圖緯多所綜涉。辯於樞機善屬文翰。于時三吳先有支謙宣譯經典。既初染大法風化未全。僧會欲使道振江淮興立圖寺。乃杖錫東遊。吳赤烏年達乎建業。即構茅茨設像行道。時未有僧疑其矯異。有司奏權召而詰問。佛何靈驗。爾獨改形。會曰如來遷迹已越千年。遺骨世間名為舍利。在所應現神耀無方。昔阿育王統閻浮提。乃起八萬四千寶塔。夫塔寺之興以表遺化也。權以為誇誕。乃曰。若能得舍利者當為造塔。如其虛妄國有常刑。請期七日。會乃謂其屬曰。法之興廢在斯一舉。今不至誠後將何及。即共潔齋銅瓶盛水燒香禮請七日寂然。求申二七亦復無應。權曰。此甚欺誑將欲加罪。更請三七。權又特聽。會謂伴曰。宣尼有言。文王既沒文不在茲乎。法靈應降而吾等無感。何假王憲。當誓死為期。三七日暮猶無所覩。莫不震懼。既入五更忽聞瓶中鎗然有聲。會自往視果獲舍利。明旦呈權。舉朝集觀。五色光炎照耀瓶上。權自執瓶寫銅盤上。舍利所衝盤即破碎。權大肅然驚起而曰。希有瑞也。會進言曰。舍利威神豈直光相而已。此乃劫燒之火不能焚。金剛之杵不能碎。權命試之。會更誓曰。法雲方被蒼生仰澤。願更垂神迹以廣示威靈。乃置舍利於鐵砧之上。使有力者用槌擊之。砧槌俱陷舍利無損。權大嗟伏即為建塔。以始有佛寺故號建初寺。因名其地為佛陀里。由是江左大法遂興。會之力也。至孫皓時制令苛虐廢棄淫祀。及佛伽藍並欲毀壞。皓問臣下。此由何興必有聖靈。當奉其道。如也無驗可悉焚之。諸臣僉曰。佛之威力不同餘神。康會感靈大皇創寺。今若輕毀恐貽後殃。皓意未然。乃遣張昱詣寺詰會。昱巧才辯難問縱橫。會應機對辭藻鋒出。自旦之夕昱不能摧昱請退還。會送門外。于時寺側有淫祀家。昱又誓云。玄化既孚此輩何緣近而不革。會曰。雷霆震擊聾者不聞。豈聲之微貴在理會。理而有會萬里斯通。苟非其人比屋胡越。昱還歎會才明非臣所測。伏願天鑒親檢察之。皓大集朝賢以馬車迎會。會既坐。皓問曰。佛教所明善惡報應。何者是乎。會對曰。夫明主以孝慈訓世則赤烏翔老人星見。仁德育物則醴泉涌嘉苗出生。善既有徵惡亦可驗。故為惡於隱。鬼得而誅之。為惡於顯。人得而戮之。詩詠求福不回。易稱積善餘慶。雖儒典之格訓。即佛教之明謨。皓曰。若然則周孔。已行何用佛教。會曰。周孔所說略示世間。釋教幽微廣明因果。故行惡則有永劫地獄苦酸。修善則有長受天宮安樂。舉茲以明勸勵不亦大哉。皓不能折雖聞正法而惛暴情不勝其虐。嘗使衛兵後宮治園。得一金像高數尺許。因以呈皓。皓令著不淨處以穢汁灌之。共諸群臣笑以為樂。俄爾皓身遍體大腫。隱處尤痛。叫喚徹天。群臣失色。太史占卜言犯大神。即祈諸廟全不降愈。婇女先有奉佛法者。因問訊云。陛下曾就佛求福不。皓舉頭問佛神大耶。婇女答云。佛是大神。皓心遂悟。具語意故。是時婇女即奉迎像來置殿上。香湯沐浴數十遍洗。燒香懺悔。皓叩頭謝繫念于枕自陳罪狀。有頃痛間遣使詣寺問訊沙門。請會說法。會即隨入。皓具諮問罪福之理。會為敷析辭甚精要。皓本才學欣然大悅。求看僧戒。會以戒祕不可輕宣。乃取菩薩本業百二十五願。分作二百五十事。持擬大僧二百五十戒。用以呈皓。皓覩諸佛行住坐臥皆願眾生令得安樂慈悲廣普益增善意心生歸信。倍加歡喜精誠猛勵。即請會受五戒。旬日疾瘳。乃於會寺更加修飾。宣示宗室莫不信奉。會在吳朝亟說正法。皓性凶麁不染妙義。唯敘報應以開其心。而會閑隙為眾祈請。於建初寺譯出前件眾經并自注。序製並妙得體文義允洽。其所注經安般守意法鏡道樹等。備見於錄。又傳梵唄聲甚清靡哀亮囀韻。于今則之。吳天紀四年四月皓降于晉。九月會終。

The above fourteen works, totaling twenty-nine fascicles. In the Zhengshi era of the King of Qi of the Wei dynasty, the Tianzhu śramaṇa Kang Senghui was thoroughly versed in the Tripiṭaka and broadly read in the Six Classics; he was widely conversant with astronomy, charts, and apocrypha. Eloquent in key matters of statecraft, he excelled at literary composition. At that time, in the Sanwu region, Zhi Qian had previously propagated and translated scriptures; yet having only recently been imbued with the great teaching, the transforming influence was not yet complete. Senghui wished to cause the Way to flourish across the Changjiang and Huai rivers and to establish monasteries. Thereupon, grasping his staff, he traveled east, arriving in Jianye in the Chiwu era of the state of Wu. He immediately thatched a hut, set up an image, and practiced the Way. At that time there were not yet monks, so [people] suspected him of strange pretensions. The authorities memorialized Sun Quan, who summoned and interrogated him: 'What spiritual efficacy does the Buddha have, that you alone alter your attire?' Senghui said: 'More than a thousand years have passed since the Tathāgata concealed his traces. The bones he left in the world are called relics (śarīra); wherever they manifest, their divine radiance is boundless. Formerly King Aśoka ruled over Jambudvīpa and erected eighty-four thousand stūpas. The rise of stūpas and temples is to signify his posthumous transformation.' Sun Quan considered this boastful and absurd, and said: 'If you can obtain a relic, I shall build a stūpa for you; if it is false, the state has its established punishments.' He requested a limit of seven days. Senghui then addressed his disciples: 'The rise or fall of the Dharma hinges on this single endeavor! If we are not of supreme sincerity now, how can we make amends later?' Thereupon, together they purified themselves, filled a bronze vase with water, burned incense, and reverently prayed. For seven days all was silent. They requested an extension of two weeks, yet there was again no response. Sun Quan said: 'This is utter deception; I shall apply punishment.' They further requested three weeks, and Sun Quan specially granted it. Senghui said to his companions: 'Master Xuan [Confucius] said: "King Wen having died, is not culture here in me?" The spiritual power of the Dharma should descend, yet we have no resonance; why wait for the royal law? We must pledge our lives as the limit!' At dusk on the twenty-first day, still seeing nothing, none were not trembling with fear. Entering the fifth watch, suddenly a clinking sound was heard inside the vase. Senghui went himself to look, and indeed obtained a relic. The next morning he presented it to Sun Quan; the entire court gathered to observe. Five-colored radiant flames illuminated the vase. Sun Quan took the vase himself and poured [the relic] onto a bronze tray; wherever the relic struck, the tray was immediately shattered. Sun Quan was greatly awed, arose in astonishment, and said: 'A rare auspicious omen!' Senghui stepped forward and said: 'How could the majestic spiritual power of the relic be merely its luminous appearance? Even the fire of the kalpa's destruction cannot burn it, and a diamond pestle cannot shatter it.' Sun Quan ordered it to be tested. Senghui made a further vow: 'The Dharma cloud is just now spreading, and the common people look up to its moisture; may you deign to manifest further divine wonders to broadly display your majestic spirit!' Thereupon the relic was placed on an iron anvil, and a strongman was made to strike it with a hammer. Both the anvil and hammer were dented, but the relic was undamaged. Sun Quan, deeply sighing in submission, immediately built a stūpa for it. Because it was the first Buddhist monastery, it was named Jianchu Temple (Monastery of Initial Establishment), and the locality was therefore named Fotuoli (Buddha Village). From this the Great Dharma flourished in the region south of the Changjiang; this was due to Senghui's efforts. By the time of Sun Hao, his edicts were harsh and cruel, and he abolished licentious shrines; he intended to destroy Buddhist monasteries as well. Sun Hao asked his ministers: 'From what did this arise? If there is truly a holy spirit, we should venerate its Way; if there is no efficacy, all may be burned.' The ministers all said: 'The Buddha's majestic power is unlike other gods. Kang Senghui had a spiritual resonance, and the Great Emperor [Sun Quan] founded the monastery; if it is lightly destroyed now, we fear it may bring future calamity.' Sun Hao remained unconvinced, and dispatched Zhang Yu to the temple to interrogate Senghui. Zhang Yu had skillful eloquence, questioning Senghui with rapid and incisive arguments; Senghui responded appropriately, his elegant rhetoric emerging sharp as a blade. From morning to evening, Zhang Yu could not defeat him. Zhang Yu asked to take his leave, and Senghui escorted him outside the gate. At that time, beside the monastery was a household that maintained a licentious shrine. Zhang Yu remarked: 'Since the profound transformation has gained faith, why do these people remain close yet unchanged?' Senghui said: 'When thunder crashes, the deaf do not hear; is that because the sound is faint? What is valuable is grasping the principle. If one grasps the principle, ten thousand li are instantly connected; if one is not the right person, even adjacent houses are as distant as the Hu and Yue.' Zhang Yu returned and praised Senghui's talent and brilliance as beyond his reckoning, and submitted: 'May the Heavenly Mirror inspect it in person.' Sun Hao convened the worthy ministers of the court and sent a carriage to welcome Senghui. Once Senghui was seated, Sun Hao asked: 'What is the retribution of good and evil that the Buddhist teaching expounds?' Senghui replied: 'When an enlightened ruler instructs the world with filial piety and compassion, the red crow soars and the Old Man Star appears; when he nurtures all creatures with benevolence and virtue, sweet springs gush forth and auspicious grain sprouts. Since good has its omens, evil can also be verified. Therefore, if one commits evil in secret, ghosts and spirits can execute him; if one commits evil in the open, men can slay him. The Book of Songs sings: "He seeks blessings without deviation"; the Book of Changes states: "A family that accumulates good deeds will have surplus joy." Although these are standard teachings of the Confucian classics, they are also the clear precepts of the Buddhist teachings.' Sun Hao said: 'If so, then the Duke of Zhou and Confucius have already practiced it; what use is the Buddhist teaching?' Senghui said: 'What the Duke of Zhou and Confucius spoke of merely touches lightly on worldly matters; the Buddha's teachings are subtle and profound, broadly explaining cause and effect. Therefore, committing evil leads to the bitter agony of hell for eternal kalpas, while cultivating good leads to long-lasting joy and peace in heavenly palaces. Bringing this forth to elucidate and encourage—is that not immense?' Sun Hao could not refute him. Although he heard the true Dharma, his muddled and violent nature could not overcome its cruelty. Once, he ordered the guards of the inner palace to clear a garden; they found a golden statue several feet high and presented it to Sun Hao. Sun Hao ordered it to be placed in an unclean spot and drenched with filthy slops, making merry with his ministers. Shortly thereafter, Sun Hao's whole body broke out in great swellings, and his private parts were especially painful; his cries pierced the heavens, and his ministers lost color. The grand astrologer divined that he had offended a great god; they immediately prayed at various shrines, but it did not heal at all. Among the palace maidens there was one who had previously venerated the Buddhadharma; taking this opportunity to inquire, she said: 'Has Your Majesty ever sought blessings from the Buddha?' Sun Hao raised his head and asked: 'Is the Buddha a great god?' The maiden replied: 'The Buddha is a great god.' Sun Hao's heart suddenly awakened, and he recounted the whole story to her. At that time, the palace maiden immediately reverently brought the statue, placed it in the hall, and washed it with scented water dozens of times, burning incense and repenting. Sun Hao prostrated and apologized, focusing his thoughts on his pillow, and personally confessed his transgressions. After a while the pain subsided; he sent an envoy to the monastery to greet the śramaṇa and invite Senghui to preach the Dharma. Senghui went in directly; Sun Hao thoroughly questioned him on the principles of sin and merit, and Senghui explained and analyzed them, his words being most precise and essential. Sun Hao, who was originally talented and learned, was greatly delighted, and asked to see the monastic precepts. Senghui, considering the precepts to be esoteric and not to be lightly disclosed, took the hundred and twenty-five vows of the Bodhisattva-benye, divided them into two hundred and fifty matters, and used them to represent the two hundred and fifty precepts of the fully ordained monks, presenting them to Sun Hao. When Sun Hao saw that whether the Buddhas are walking, standing, sitting, or lying down, they constantly vow that all sentient beings attain peace and happiness, their compassion being broad and universal, his good intentions increased, and a faithful heart arose within him; he was doubly joyful, vigorous, and earnest. He immediately asked Senghui to confer the five precepts upon him. Within ten days his illness was cured. Thereupon he further renovated Senghui's monastery and proclaimed it to the imperial clan, so that none failed to believe and venerate it. Senghui repeatedly preached the true Dharma at the Wu court. Sun Hao's nature was fierce and coarse, unable to absorb subtle principles; [Senghui] only expounded retribution to open his mind. In his leisure, Senghui prayed for the community, and at Jianchu Temple translated the aforementioned scriptures along with his own commentaries. The prefaces he composed were all wonderful, fitting in style and thoroughly coherent in words and meaning. The scriptures he annotated, such as the Anban shouyi, Fajing, and Daoshu, are fully listed in the catalogue. He also transmitted Sanskrit chanting (fanbai), the sound of which was exceedingly pure, melodious, plaintive, bright, and resonant, serving as a standard to this day. In the fourth month of the fourth year of Tianji of Wu, Sun Hao surrendered to Jin. In the ninth month, Senghui passed away.