釋迦方志 2.104

2.104

吳主孫權問曰。佛有何靈驗耶。會曰。佛晦靈跡出餘千載。遺骨舍利應見無方。權曰。若得舍利當為起塔。經三七日遂獲舍利。五色曜天剖之逾堅。燒之不然。光明出火。作大蓮華照曜宮殿。吳主嘆異信心乃發。為造建初寺度人出家。權問尚書令都鄉侯闞澤曰。漢明已來凡有幾年。佛教入漢既久。何緣始至江東。澤曰。從永平十年。至今赤烏四年合一百七十年。然以永平十四年五岳道士與摩膝捔力之時。道士不如。南岳褚善信費叔才等。在會自感而死。門徒子弟歸葬南岳。不預出家無人流布。後遭漢政陵遲兵戈不息。經今多載始得興行。吳主曰。孔丘老子得與佛比對不。澤曰。臣尋魯孔丘者。英才誕秀聖德不群。世號素王。制作經典。訓獎周道教化來葉。師儒之風澤潤今古。亦有逸民。如許成子原陽子莊子老子等。百家子書。皆修身自翫。放暢山谷縱大其心。學歸澹泊。事乖人倫長幼之節。亦非安世化民之風。至漢景帝以黃子老子義體尤深。改子為經始立道學。勅令朝野悉諷誦焉。若將孔老二家。遠方佛法遠則遠矣。所以然者。孔老設教。法天制用不敢違天。諸佛設教。天法奉行不敢違佛。以此言之。實非比對明矣。吳主大悅。以澤為太子太傅。魏書。明帝曾欲壞宮西浮圖。外國沙門乃金盤盛水置於殿前。以舍利投水。仍有五色光起。帝加歎異。乃於道東作周閭百間以為精舍。吳後主孫皓虐政廢棄淫祀。佛寺相從亦同廢。限諸臣僉曰。康會感瑞太皇創寺。若遂除毀恐貽後悔。後宮內掘地得金像。皓乃穢之陰處尤痛。聲叫難忍。太卜曰。犯大神所為。於是廣祈名山大川罔不畢至而痛苦彌甚。有請祈佛者。皓曰。佛為大神耶。試可求之。一請便愈。乃以馬車迎會。為陳報應。皓見本業百二十願。皆為眾生深加敬重。仍於會所從受五戒。准此掘地獲像。明知秦周有佛教驗矣。西晉愍帝建興元年。有二石像浮于吳松江。漁者疑為海神。延巫祝以迎之風濤更盛。奉黃老者謂是天師。復往迎接風浪如初。奉佛居士朱膺者吳縣人素有誠信。共東靈寺帛尼并信者數人。至滬瀆口延之風潮忽靜。遙見二人至乃石像立。高七尺波中捧。上置通玄寺。銘其背一名惟衛。二名迦葉。莫測帝代而字迹分明。

The ruler of Wu, Sun Quan, asked: "What spiritual verification does the Buddha possess?" Hui said: "Since the Buddha concealed his spiritual traces, more than a thousand years have passed. His bequeathed bodily relics manifest without fixed bounds." Quan said: "If you can obtain a relic, I shall erect a stupa for you." After three weeks, he indeed obtained a relic; five-coloured light shone across the heavens. Cleaved, it grew even harder; burned, it would not ignite. A light emerged from the fire, forming a great lotus flower that illuminated the palace halls. The ruler of Wu sighed in wonder, and his faith arose. For him he built the Jianchu Temple and ordained people to leave household life. Quan asked the Prefect of the Masters of Writing and Marquis of Duxiang, Kan Ze: "How many years has it been since Emperor Ming of Han? The Buddhist teaching has entered the Han for a long time; why has it only now reached Jiangdong?" Ze said: "From the tenth year of Yongping to the present fourth year of Chiwu is altogether one hundred seventy years. However, in the fourteenth year of Yongping, when the Daoists of the Five Sacred Peaks competed in power with Mātaṅga, the Daoists were inferior. Chu Shanxin, Fei Shucai, and others of the Southern Peak were moved to their deaths right in the assembly. Their disciples returned to bury them at the Southern Peak and did not leave home [as monks], so there was no one to disseminate it. Later, experiencing the decline of Han rule and unending warfare, only after many years could it finally be revived and spread." The ruler of Wu said: "Can Confucius and Laozi be compared with the Buddha?" Ze said: "Your servant considers that Kong Qiu of Lu possessed extraordinary talent and rare preeminence, with sage virtue beyond the ordinary; the world calls him the Uncrowned King. He crafted classics and canons, instructed and encouraged the Zhou way, and educated future generations. The style of the master Ru has nourished both past and present. There were also recluses such as Xu Chengzi, Yuan Yangzi, Zhuangzi, and Laozi; the books of the Hundred Schools all cultivate the self for personal pleasure, giving free rein in mountains and valleys, indulging their own minds. Their learning returns to tranquility, yet their deeds run counter to human relations and the decorum of elder and junior, nor do they possess the manner of bringing peace to the world and transforming the people. Down to Emperor Jing of the Han, because the essential substance of Huangzi and Laozi was especially deep, he changed the 'masters' to 'canons' and first established Daoist studies, decreeing that both court and populace recite them. But if we compare the two schools of Confucius and Laozi from afar with the Buddha-Dharma, the distance is great indeed! Why is this so? When Confucius and Laozi set forth teachings, they took Heaven as their model and instituted practices, not daring to contravene Heaven. When the Buddhas set forth teachings, the heavenly beings take them as law and practice them, not daring to contravene the Buddha. Judged by this, they are truly no match; this is clear." The ruler of Wu was greatly pleased and appointed Ze as Grand Tutor to the Crown Prince. The *Wei shu* states: Emperor Ming once wished to destroy the stupa west of the palace. A foreign śramaṇa then filled a golden basin with water and placed it in front of the hall, casting a relic into the water; thereupon five-coloured light arose. The Emperor marveled at it exceedingly, and so constructed a covered arcade of a hundred bays east of the road to serve as a vihāra. Sun Hao, the last ruler of Wu, governed tyrannically and abolished licentious sacrifices; Buddhist temples were swept up along with them and slated for abolition. All the ministers said: "The auspicious omen Kanghui moved caused the founding emperor to establish the temple; if you destroy it completely, we fear regret will follow." Later, when digging the ground inside the palace, a golden image was found. Hao defiled it, whereupon his private parts became excruciatingly painful, and he screamed in unbearable agony. The Grand Diviner said: "This was caused by offending a great god." Thereupon he offered widespread prayers to famous mountains and great rivers, visiting every one, yet the pain only intensified. Someone suggested praying to the Buddha. Hao said: "Is the Buddha a great god? We may try beseeching him." With a single prayer he was immediately cured. He then sent a horse carriage to welcome Hui, who explained karmic retribution to him. Hao saw the hundred and twenty vows of the *Benye jing*, which were all for the sake of living beings, and showed deep reverence, whereupon he received the Five Precepts from Hui. According to this discovery of the statue upon digging the ground, it is clearly proven that the Qin and Zhou had the Buddhist teaching. In the first year of the Jianxing era of Emperor Min of the Western Jin, two stone statues floated on the Wusong River. Fishermen suspected they were sea spirits and invited shamans and priests to welcome them, but the wind and waves grew even fiercer. Followers of Huang-Lao thought they were the Heavenly Master and went again to welcome them, but the wind and waves remained as before. The Buddhist upāsaka Zhu Ying, a man of Wu County, had always been sincere and devout; together with the nun Bai of Dongling Temple and several other believers, he went to the mouth of the Hudu River to invite them, and the wind and tide suddenly fell still. Looking from afar, two people seemed to arrive, which were in fact stone statues standing seven feet tall, borne amidst the waves. They were brought up and placed in Tongxuan Temple. Inscriptions on their backs read: the first was named Vipaśyin, and the second was named Kāśyapa. The reign era was unfathomable, but the characters were distinct and clear.