佛祖歷代通載 6.8

6.8

（二）　吳孫皓始即位。改甘露元年。下令遍毀神祠被及梵宇。臣僚諫。先帝感瑞剏寺。不可毀也。乃遣臣張昱往告康僧會。會挫其辭理辯鋒出。昱不能屈。歸以會才高聞。皓召至。問曰。佛言善惡報應。可得聞乎。會曰。明主以孝慈治天下。則赤烏翔而老人見。以仁德育萬物。則醴泉冽而嘉禾茁。善既有應惡亦如之。故為惡於隱鬼得而誅之。為惡於顯人得而誅之。易稱積善餘慶。詩美求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔既明。安用佛教。會曰。周孔不欲深言。故略示其跡。佛教不止淺言。故詳示其要。皆為善也。聖人唯恐善之不多。陛下以為嫌何也。皓無以酬之。遂罷。他日宿衛治圃得金像。皓使置穢處蒙不潔以為笑樂俄得腫疾晝夜呻吟。占者曰。坐犯神祠。禱諸廟不効。宮人有奉佛者曰。乃不請福於佛耶。皓仰視曰。佛神若是怪乎。曰佛之威靈視神如天淵。皓乃悟曰。吾以慢像致此耳。趣迎像龕而供事之。仍請會說法悔罪。會為開示玄要。并取本業百二十願。分二百五十事。使皓行住坐臥增益善意。及授之五戒。少頃疾愈。由是奉會為師。崇飾寺塔。

(2) Sun Hao of Wu first took the throne and changed the era name to the first year of Ganlu. He issued an order to demolish shrines throughout the realm, which extended to Buddhist temples. The court officials remonstrated, 'The late emperor was moved by an auspicious omen to establish this monastery; it must not be destroyed.' Thereupon he dispatched the official Zhang Yu to go and notify Kang Senghui. Hui refuted his words with reasoning and sharp debates emerging; Yu could not overcome him. Returning, he reported Hui's high talent. Hao summoned him and asked, 'The Buddha speaks of karmic retribution for good and evil; may I hear of this?' Hui said, 'When an enlightened ruler governs All-under-Heaven with filial piety and compassion, red crows soar and the Longevity Star appears; when he nurtures all things with humaneness and virtue, sweet springs become clear and auspicious grain sprouts. Since good has its response, evil is likewise. Therefore, if one commits evil in secret, ghosts have the means to execute him; if one commits evil in the open, men have the means to execute him. The Changes states that accumulating good leaves an excess of blessings; the Odes praises seeking blessings without deviance. Though these are standard maxims of the Confucian classics, they are indeed the clear instructions of the Buddhist teaching.' Hao said, 'If so, since the Duke of Zhou and Confucius have already made it clear, what use is the Buddhist teaching?' Hui said, 'The Duke of Zhou and Confucius did not wish to speak profoundly, and so briefly showed its traces; the Buddhist teaching does not stop at superficial words, and so fully shows its essentials. Both are for the sake of goodness. Sages only fear that good will not be plentiful; why should Your Majesty resent it?' Hao had nothing with which to respond, and so dismissed him. Another day, palace guards clearing a garden obtained a golden image. Hao had it placed in a latrine and covered in filth to make sport of it. Soon he contracted a swelling disease and groaned night and day. A diviner said, 'This is incurred by offending a spirit's shrine.' Supplications at various temples were ineffective. A palace woman who worshipped the Buddha said, 'Why not request blessings from the Buddha?' Hao looked up and said, 'Can a Buddha-spirit be as monstrous as this?' She said, 'The majestic spirit of the Buddha views worldly spirits as heaven does the abyss.' Hao then realized, saying, 'I brought this upon myself by disrespecting the image!' He hurriedly welcomed the image in a shrine and made offerings to it, furthermore inviting Hui to preach the Dharma and repent of his transgressions. Hui expounded the profound essentials for him and selected one hundred and twenty vows from the [Bodhisattva] Benye, divided into two hundred and fifty matters, having Hao increase virtuous intentions whether walking, standing, sitting, or lying down, and conferred the five precepts upon him. In a short while, his illness was cured. From this, he honoured Hui as his teacher and venerated and adorned monasteries and stūpas.