[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064) › 1.11 # 神僧傳 1.11 神僧傳 1.11 - **Language:** Classical Chinese ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2064.1.11) 釋僧會。俗姓康氏。其先康居國人。世居天竺。其父因商賈移于交阯。會年十餘歲。二親並亡。以至性居憂。服闋出家。厲行甚峻。為人弘雅有識量。篤志好學。明解三藏博覽六經。天文圖緯多所綜涉。辨於樞機頗屬文翰。時孫權已制江左。而佛教未行。赤烏十年初達建業。營立茅茨設像行道。時吳國以初見沙門。覩形而未及其道。疑為矯異。有司奏曰。有胡人入境。自稱沙門。容服非常。事應檢察。權曰。昔漢明帝夢神號稱為佛。彼之所事豈其遺風耶。即召會詰問。有何靈驗。會曰。如來遷迹忽逾千載。遺骨舍利神曜無方。昔阿育王起塔及八萬四千。夫塔寺之興以表遺化也。權以為誇誕乃謂會曰。若能得舍利當為造塔。如其虛妄國有常刑。會請期七日。乃謂其屬曰。法之興廢在此一舉。今不至誠後將何及。乃共潔齋靜室。以銅瓶加几燒香禮請。七日期畢寂然無應。求申二七。亦復如之。權曰。此欺誑將欲加罪。會更請三七日。權又特聽。會謂法侶曰。宣尼有言。文王既沒文不在茲乎。法雲應降。而吾等無憾。何假王憲。當以誓死為期耳。三七日暮猶無所見。莫不震懼。既入五更。忽聞瓶中鎗然有聲。會自往視果獲舍利。明旦權自手執瓶瀉于銅盤。舍利所衝盤即破碎。權肅然驚起曰。希有之瑞也。會進而言曰。舍利威神豈直光相而已。乃劫燒之火不能焚。金剛之杵不能碎。權令試之。會更誓曰。法雲方被蒼生仰澤。願更垂神迹以廣示威靈。乃置舍利於鐵砧磓上。使力者擊之。於是砧磓俱陷舍利無損。權大嗟伏。即為建塔。以始有佛寺故號建初寺。名其地為佛陀里。由是江左大法遂興。至孫皓即位法令苛虐廢棄淫祀毀壞佛寺。嘗使衛兵入後宮治園。於地得一金像高數尺呈皓。皓使著不淨處以穢汁灌之。共諸群臣笑以為樂。俄爾之間舉身大腫。陰處尤痛。叫呼徹天。太史占言。犯大神所為。即祈祝諸廟求福。婇女即迎像置殿上。香湯洗數十遍。燒香懺悔。皓叩頭于枕。自陳罪狀。有頃痛間。遣使至寺請會說法。會即隨入。皓具問罪福之由。會為敷析辭甚精要。皓有才解欣然大悅。因求看沙門戒。會以戒文禁祕不可輕宣。乃取本業百三十五願。分作二百五十事。行住坐臥皆願眾生。皓見慈願廣普益增善意。既就會受五戒。旬日疾瘳。乃於會所住更加修飾。宣示宗室莫不尊奉。會在吳朝亟說正法。以皓性兇粗不及妙義。唯敘報應近事以開其心。天紀四年皓降晉。九月會遘疾而終。是歲晉武太康元年也。至晉成帝咸和中蘇峻作亂。焚會所建塔。司空何充復更修造。平西將軍趙誘世不奉法傲蔑三寶。入此寺謂諸道人曰。久開此塔屢放光明。虛誕不經所未能信。若必自覩所不論耳。言竟塔即出五色光照曜堂剎。肅然毛竪。由是敬信。於寺東更立一小塔。唐高宗永徽中復見形于越。稱是遊方僧。而神氣瓌異。見者悚然。罔知階位。時寺綱紏詰其由罵驅逐之。會行及門。乃語之曰。吾康僧會也。苟能留吾真體。楅爾伽藍。跬步之間立而息絕。既而雙目微瞑。精爽不銷。舉手如迎揖焉。足跨似欲行者。眾議偃其靈軀寘於窀穸。人力殫絕略不傾移。遂遷于勝地別立崇堂。越人競以香花燈燭繒綵幡蓋果實衣器請祈心願多諧人意。初越之軍旅多寓永欣。其婦女生產。兵士葷血觸污僧藍。人不堪其穢惡。會乃化形往謁閩廉使李若初。且曰。君侯領越之藩條。託為遷之軍旅。語罷拂衣而去。尋失踪跡。李公喜而駭。且記其言。後果赴是郡。及上官訖便謁靈迹。認當時言者即斯僧也。命撤軍家勒就營幕。又匹婦夜臨蓐席且無脂燭隣無隙光。俄有一僧秉燭自牖而入。其夫旦入永欣認會貌。即是授火救產之僧。自爾民間多就求男女焉。又嘗就閭閻家求草屨。至今越人多以芒鞵油旛上獻。感應肹蠁。各赴人家。不可周述號超化禪師。 > Shi Senghui had the secular surname Kang. His ancestors were people of Kangju who had resided in Tianzhu for generations. Because of commerce, his father moved to Jiaozhi. When Senghui was a little over ten years of age, both of his parents died. He observed the mourning with the utmost filial nature, and once the mourning period concluded, he renounced household life. His observance of religious practice was exceedingly strict. As a person he was magnanimous and elegant, with discerning capacity; he was resolute in purpose and fond of learning. He clearly understood the Tripiṭaka and read widely in the Six Classics. He thoroughly studied astronomical charts and apocryphal texts, was discerning regarding statecraft, and had considerable talent for literary composition. At that time, Sun Quan already controlled Jiangzuo, but Buddhism was not yet practiced there. In the tenth year of the Chiwu reign era, \[Senghui\] first arrived in Jianye, where he constructed a thatched hut, set up an image, and practiced the path. At that time, because the state of Wu had newly encountered a śramaṇa and saw his appearance without yet understanding his path, they suspected him of being deceptive and bizarre. An official memorialized: "There is a barbarian who has entered our borders calling himself a śramaṇa, whose appearance and attire are unusual; this matter should be investigated." Sun Quan said: "In the past, Emperor Ming of Han dreamt of a deity called the Buddha. Could what he serves be the remaining tradition thereof?" He thereupon summoned Senghui and questioned him: "What spiritual efficacy do you have?" Senghui said: "Since the Tathāgata departed his traces, over a thousand years have suddenly passed. His remaining bone relics possess divine radiance beyond measure. Formerly, King Aśoka erected stupas to the number of eighty-four thousand. Indeed, the rise of stupas and temples serves to display his remaining teachings." Sun Quan deemed this boastful and absurd, and said to Senghui: "If you can obtain a relic, I shall build a stupa for it. If it is false, the state has its established punishments." Senghui requested a limit of seven days. He then addressed his disciples, saying: "The rise or fall of the Dharma depends upon this one undertaking. If we are not of utmost sincerity now, how will it avail later?" Thereupon, together in a quiet room, they purified themselves and fasted; placing a bronze vase on a table, they burned incense, paid homage, and prayed. When the seven-day period was completed, all was quiet with no response. They asked for an extension of a second seven days, but it was likewise as before. Sun Quan said: "This is deceit; I am going to impose punishment." Senghui further requested a third seven days, and Sun Quan specially granted it again. Senghui said to his Dharma companions: "Xuanni had a saying: 'King Wen having passed away, is not culture residing here?' The Dharma cloud ought to descend, and we have no regrets. Why dread the royal laws? We must make the vow unto death our limit!" At dusk on the twenty-first day, still nothing had been seen, and there was none who was not trembling with dread. Once it entered 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, Sun Quan personally held the vase with his own hands and poured it out onto a bronze tray. Wherever the relic struck, the tray was immediately shattered. Sun Quan arose in solemn astonishment and said: "A rare and auspicious sign!" Senghui stepped forward and said: "How could the spiritual power of the relic be limited merely to the appearance of its light? Even the fire of the kalpa burning cannot consume it, and a diamond pestle cannot shatter it." Sun Quan ordered it to be tested. Senghui made another vow, saying: "The Dharma cloud is just now spreading, and the common people look up to its moisture. May you deign to manifest further divine traces to display widely its spiritual power!" They then placed the relic on an iron anvil and hammer, and had a strongman strike it. Thereupon, the anvil and hammer both caved in, while the relic was undamaged. Sun Quan was greatly filled with admiration and submission, and immediately erected a stupa for it. Because it was the first Buddhist temple, it was named the Jianchu Monastery ("Founding Monastery"), and the place was named Fotuoli ("Buddha Ward"). From this, the Great Dharma came to flourish in Jiangzuo. When Sun Hao ascended the throne, his laws were harsh and cruel; he abolished illicit cults and destroyed Buddhist temples. He once sent palace guards into the rear palace to work the garden. In the ground, they found a golden image several feet tall and presented it to Hao. Hao had it placed in an unclean spot and poured foul wastewater over it, making sport of it together with his ministers. In an instant, his entire body became severely swollen, his private parts were in excruciating pain, and his cries reached heaven. The Grand Astrologer divined it, saying: "This is caused by offending a great deity." They immediately prayed at the various shrines to seek blessings. A palace woman at once brought the image, placed it in the hall, washed it with fragrant water several tens of times, burned incense, and repented. Hao knocked his head on his pillow and personally confessed his transgressions. After a short while, the pain subsided. He dispatched an envoy to the monastery to invite Senghui to preach the Dharma. Senghui immediately followed him in. Hao thoroughly asked about the causes of sins and blessings, and Senghui analyzed them for him, his words being extremely essential. Hao had talent and understanding, and was immensely delighted. He then requested to view the śramaṇa precepts. Because the precept texts were secret and could not be casually disclosed, Senghui took the one hundred and thirty-five vows of the \*Original Action\* and divided them into two hundred and fifty matters: in walking, standing, sitting, and lying down, they all vow for sentient beings. When Hao saw that the compassionate vows were vast and pervasive, he increased his good intentions all the more. He thereupon received the five precepts from Senghui. Within ten days, his illness was cured. He then further renovated the place where Senghui resided, and proclaimed to the imperial clan that none should fail to venerate and uphold it. While in the court of Wu, Senghui frequently preached the true Dharma; because Hao's nature was fierce and coarse, he could not reach subtle meanings, so \[Senghui\] only recounted immediate matters of karmic retribution to open his mind. In the fourth year of the Tianji reign era, Hao surrendered to Jin. In the ninth month, Senghui contracted an illness and died. This year was the first year of the Taikang reign era of Emperor Wu of Jin. In the Xianhe reign era of Emperor Cheng of Jin, Su Jun rebelled and burned the stupa erected by Senghui. Minister of Works He Chong rebuilt it. General Who Pacifies the West Zhao You's family had for generations not upheld the Dharma, being arrogant and contemptuous toward the Three Jewels. Entering this monastery, he said to the monks: "I have long heard that this stupa repeatedly emits light; this is absurd and unfounded, something I cannot believe. If I see it for myself, that would be another matter." Just as he finished speaking, the stupa immediately emitted a five-colored light that illuminated the hall and pole. Solemnly his hair stood on end, and from this he came to have reverent faith, erecting another small stupa to the east of the monastery. During the Yonghui reign era of Emperor Gaozong of Tang, \[Senghui\] appeared again in bodily form in Yue, calling himself a wandering monk. His spiritual bearing was magnificent and extraordinary; those who saw him were awestruck, and no one knew his spiritual stage. At that time, the monastic administrator interrogated him regarding his background, reviled him, and drove him out. When Senghui reached the gate, he said to him: "I am Kang Senghui. If you can keep my true body, it will bring blessings to your monastery." Within a single pace, he stood still and ceased breathing. Shortly thereafter, his two eyes were slightly closed, his vital spirit did not dissipate, his raised hand was as if greeting in bow, and his stepping foot was as if about to walk. The assembly deliberated over laying his spiritual body down to place it in a tomb, but human strength was utterly exhausted without moving it in the slightest. Thereupon, they transferred it to an auspicious site and separately built a lofty hall. The people of Yue vied with one another to present incense, flowers, lamps, candles, patterned silks, banners, canopies, fruits, clothing, and vessels, making prayers and vows, most of which were granted in accordance with people's wishes. Earlier, the military forces of Yue mostly lodged at Yongxin Monastery. Their women gave birth to children, and the soldiers' meat and blood defiled the saṅghārāma; people could not bear its foul wickedness. Senghui then transformed his form and went to visit the Military Commission Surveillance Commissioner of Min, Li Ruochu, saying: "Your Excellency governs the frontier command of Yue; I entrust you to relocate the troops." Having finished speaking, he shook his robes and left, and immediately his traces were lost. Lord Li was pleased yet astonished, and kept his words in mind. Later he was indeed assigned to this commandery, and upon completing his installation in office, he visited the spiritual trace and recognized that the one who had spoken at that time was this very monk. He ordered the withdrawal of the military households, compelling them to move to barracks. Furthermore, an ordinary woman was once at night upon the childbed, without tallow or candle, and her neighbors had no chink of light. Suddenly a monk holding a candle entered through the window. The next morning, her husband entered Yongxin and recognized Senghui's appearance: he was the monk who had provided fire and saved the childbirth. From then on, many among the people came to pray for sons or daughters. He also once went to common households begging for straw sandals. To this day, the people of Yue mostly offer rush shoes and oiled banners; the responsive echoes manifest, each coming to people's households, too numerous to recount in full. He was titled Dhyāna Master Chaohua ("Transcending Transformation"). > — English (machine translation) (machine translation) - [Previous: 1.10](https://indike.org/pramana/in.bauddha.taisho.2064.1.10) - [Next: 1.12](https://indike.org/pramana/in.bauddha.taisho.2064.1.12) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2064.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2064~en-mt.1.11) — English, machine translation ## Linked texts (4) - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.5.159) — Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.3.14.4) — 圓照, Classical Chinese - [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145.13.10) — 僧祐, Classical Chinese - [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154.2.5.4) — 智昇, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2064.1.11](https://indike.org/pramana/in.bauddha.taisho.2064.1.11) · Pramāṇa