高僧傳 1.23

1.23

When Sun Hao came to power, his laws and decrees were severe and cruel. He abolished wanton sacrifices, extending even to Buddhist monasteries, which he intended to destroy completely. Hao said, "Whence did these arise? If their teaching is genuine and accords with the sagely canons, we should preserve and honor their Way. If they have no substance, let them all be burned." The various ministers said in unison, "The awesome power of the Buddha is not like that of other spirits. Kang Senghui moved [the unseen realms] to produce auspicious portents, and the Great Emperor (Sun Quan) founded the monastery. If we lightly destroy it now, we fear it may bequeath regrets later." Hao sent Zhang Yu to visit the monastery to interrogate Senghui. Yu was possessed of refined talent and eloquence, and his difficult queries came from all sides; Senghui gave free rein to his diction in accordance with the circumstances, his reasoning sharp and flowing. From morning to evening, Yu could not confute him. After Yu took his leave, Senghui saw him off at the gate. At that time, there was a wanton shrine next to the monastery. Yu said, "Since the mysterious transformation is already verified, why have these people not reformed though so near?" Senghui said, "When thunderclaps shatter mountains, the deaf do not hear them; this is not because the sound is faint. If the principle penetrates, then across ten thousand leagues there is a distant resonance; if it is obstructed, then even the liver and gall are as distant as Chu and Yue." When Yu returned, he sighed in admiration: "Senghui's talent and brilliance are beyond your subject's ability to measure; I hope Heaven (the Emperor) will examine and inspect him." Hao assembled the court's worthy men in large numbers and sent a horse carriage to welcome Senghui. After Senghui was seated, Hao asked, "Regarding what is clarified in the Buddhist teaching, the retribution of good and evil, what is it?" Senghui replied, "When an enlightened ruler instructs the world with filial piety and compassion, red crows soar and the Old Man [Star] appears; when his benevolent virtue nurtures things, sweet springs gush forth and auspicious grain sprouts. Since good has its auspicious omens, evil is also like this. Therefore, if one does evil in secret, ghosts and spirits have the right to slay him; if one does evil openly, men have the right to slay him. The *Classic of Changes* states: 'Accumulating goodness leaves lingering blessings'; the *Classic of Poetry* chants: 'Seeking blessing without turning back.' Although these are maxims of the Confucian canons, they are precisely the clear instructions of the Buddhist teaching." Hao said, "If so, then the Duke of Zhou and Confucius have already made it clear; what use is the Buddhist teaching?" Senghui said, "What the Duke of Zhou and Confucius said only briefly indicated the proximate traces; as for the teaching of Śākya, it thoroughly exhausts the profound and subtle. Therefore, doing evil brings long suffering in the hells (naraka), and cultivating goodness brings eternal joy in the heavenly palaces. Using this to clarify encouragement and deterrence—is it not grand?" At that time, Hao had no means to refute his words.