大唐內典錄 2.10.3

2.10.3

sūtras and so forth. Sengyou's Sanzang ji ji contains only thirty-six works. Huijiao's Gaoseng zhuan mentions only forty-nine sūtras. I have extensively gathered and checked the miscellaneous catalogues of various masters; those from the Sūtra of Forty-two Chapters downward are all miscellaneous sūtras revealed in separate records, which I have appended to the present catalogue. Considering the thirty-six works or forty-nine sūtras in earlier records and biographies, they seem to be what [Zhi] Qian translated himself or acquired later, or those where he revised earlier translations that had retained many Sanskrit terms. The accounts of what was heard and seen differ slightly in intent and substance; the catalogues vary greatly in breadth and in what they include or omit. Each adhered to a single lineage, which causes perplexity in selection. Furthermore, the ocean of the Dharma is vast and boundless, and matters only gather drop by drop. Having searched and examined extensively, I therefore list them all. Moreover, Qian's translations of sūtras subtly captured the sacred meaning; his phrasing was refined and elegant, and he had truly eminent talent. Furthermore, relying on the Wuliangshou jing and the Zhong benqi, he composed the Bodhisattva linked-verse Sanskrit chants with three stanzas and seven tones, which are still practiced in the regions of the Yangzi and Huai rivers today. He also annotated the Liaoben shengsi jing and other sūtras, and prefaced various biographical accounts, all of which are appended and seen in the Gaoseng zhuan and the Sanbao ji.

Liudu ji jing, in 9 fascicles (also called Liudu wuji jing, Du wuji jing, or Za wuji jing; found in Zhu Daozu's catalogue and the Sanzang ji).
Wu pin jing, in 5 fascicles (this is the Xiaopin banruo; found in the Sanzang ji ji).
Pusa jingxing jing, in 2 fascicles (translated in the Chiwu reign era; extracted from the Baoji pin of the Daji; or simply called Jinglü jing; found in Zhu Daozu's Wu catalogue).
Jiu za piyu ji jing, in 2 fascicles (sometimes without the character ji; found in You's catalogue).
Anannianmi jing, in 2 fascicles (also called Fa'anannian jing; found in You's catalogue).
Jingmian wang jing, in 1 fascicle (found in the Sanzang ji).
Chawei wang jing, in 1 fascicle (found in Sengyou's catalogue).
Fanhang wang jing, in 1 fascicle (found in You's catalogue and the Gaoseng zhuan).
Quan fangbian jing, in 1 fascicle (found in the Wu catalogue and the Bielu).
Zuochan jing, in 1 fascicle (found in the Wu catalogue and the Bielu).
Pusa erbaiwushi fa jing, in 1 fascicle (this was used in place of the great monks' two hundred and fifty precepts to show to [Sun] Hao).
Fajing jing jiezi zhu, in 2 fascicles (together with a preface).
Daoshu jing zhu jie, in 1 fascicle (together with a preface).
Anban jing zhu jie, in 1 fascicle (together with a preface).

The above fourteen works, totaling twenty-nine fascicles. In the era of the King of Qi of the Wei, during the Zhengshi reign era, the Indian śramaṇa Kang Senghui had mastered the Tripiṭaka and was broadly read in the Six Classics. He was well versed in astronomy, charts, and apocrypha; he was persuasive at key moments and skilled in composition and literary writing. At that time, Sun Quan held sway over Jiangbiao, his prestige and dominance extending over the Three Wu regions. Earlier, the upasaka Zhi Qian had proclaimed and translated scriptures. Since [the people] had only recently been touched by the Great Dharma and its transforming influence was not yet complete, Senghui, wishing to make the Way flourish in the Yangzi and Huai regions and to erect stūpas and monasteries, took up his staff and traveled east. In the Chiwu reign era of Wu, he arrived in Jianye. He immediately built a thatched hut, set up an image, and practiced the Way. At the time there were no monks yet, and people suspected him of strange pretense. An official reported it to [Sun] Quan, who summoned him and questioned him: 'What efficacious proof does the Buddha have that you alone alter your appearance?'

[Seng]hui said: 'It has been more than a thousand years since the Tathāgata departed this world. His remaining bones in the world are called relics (śarīra). Wherever they manifest in response, their divine radiance is boundless. Formerly King Aśoka ruled Jambudvīpa and erected eighty-four thousand jewel stūpas. The rise of stūpas and monasteries serves to manifest his enduring transformation.'

Quan considered it boastful and absurd, so he said: 'If you can obtain a relic, I will build a stūpa for you.'

[Seng]hui then filled a jar with water, burned incense, and prayed with prostrations. When the evening of the twenty-first day came, nothing had yet been seen, and all were terrified. When the fifth watch began, they suddenly heard a resonant clinking sound in the jar. [Seng]hui went in person to look and indeed obtained a relic. The next morning he presented it to Quan. The entire court gathered to watch. Flames of five-colored light shone brightly above the jar. Quan took the jar himself and poured [the relic] onto a bronze dish; where the relic struck, the dish immediately shattered.

Quan was deeply awestruck, rose with a start, and said: 'A rare auspicious omen!'

[Seng]hui stepped forward and said: 'How could the divine majesty of a relic be merely its luminous appearance? Even the fires of the kalpa's destruction cannot burn it, and a diamond pestle cannot shatter it.'

Quan ordered it tested. [Seng]hui made another vow, saying: 'The cloud of the Dharma is just beginning to spread, and all living beings look up to its moistening grace. May you further bestow a divine marvel to manifest widely your majesty and spiritual power.'

He then placed the relic on an iron anvil and had a strong man strike it with a hammer. Both the anvil and hammer were dented, but the relic suffered no harm. Quan was greatly sighing in admiration and convinced; he immediately built a stūpa for him. Because it was the first Buddhist monastery, it was named Jianchu Si ('Monastery of the First Foundation'), and for this reason the locality was named Fotuoli ('Buddha Quarter'). From this, the Great Dharma came to flourish in Jiangzuo through the efforts of [Seng]hui.

By the time of Sun Hao, his decrees were harsh and tyrannical, and he abolished illicit shrines. He also wished to destroy Buddhist saṅghārāmas. The ministers all said: 'The Buddha's majestic power is not like that of other spirits. Kang [Seng]hui moved the spiritual realm, and the Great Emperor [Sun Quan] founded the monastery. If we now lightly destroy it, we fear it may bring future calamity.'

Hao was not yet convinced, so he dispatched Zhang Yu to the monastery to interrogate [Seng]hui. From morning until evening, Yu could not break him, so he asked to withdraw and return. [Seng]hui saw him off outside the gate. At that time, there was an illicit shrine beside the monastery. Yu challenged him again, saying: 'Since the profound transformation is already trusted, why is this sort of thing nearby and not reformed?'

[Seng]hui said: 'When thunder crashes, the deaf do not hear it; how could it be that the sound is faint? What is precious is agreement in principle. When there is agreement in principle, a distance of ten thousand li is readily connected; but if it is not the right person, even neighbors in adjacent houses are as distant as the Hu and Yue barbarians.'

Yu returned and praised [Seng]hui's talent and discernment as beyond what he as a subject could fathom, saying: 'I humbly request Your Majesty's discernment to inspect him in person.'

Hao gathered a great assembly of the court's worthy men and welcomed [Seng]hui with carriages and horses. Once [Seng]hui was seated, Hao asked, saying: 'Regarding the retribution of good and evil explained in the Buddha's teaching, what is it?'

[Seng]hui replied, saying: '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 things with humane virtue, sweet springs gush forth and auspicious grain grows. Just as good has its signs, evil can also be verified. Therefore, if one does evil in secret, ghosts have the power to execute him; if one does evil in the open, men have the power to execute him. The Book of Songs chants that seeking blessings does not swerve; the Book of Changes states that accumulating good leaves surplus celebration. Though these are canonical precepts of the Confucians, they are the clear counsels of the Buddha's teaching.'

Hao said: 'If so, then the Duke of Zhou and Confucius have already practiced it; what need is there for the Buddha's teaching?'

[Seng]hui said: 'What the Duke of Zhou and Confucius spoke of briefly showed worldly matters; the Buddha's teaching is subtle and profound, explaining cause and effect extensively. Therefore, committing evil leads to the bitter agony of hell for eternal kalpas, while cultivating good brings the prolonged enjoyment of peace and joy in heavenly palaces. To raise these to make clear exhortation and encouragement—is that not magnificent?'

Hao was unable to refute him. He inquired about the principles of transgression and merit, and [Seng]hui analyzed and explained them for him in words that were extremely precise and essential. Hao, who had natural talent and learning, was delighted and greatly pleased. He asked to see the monastic precepts. [Seng]hui, considering the precepts to be secret and not to be lightly disclosed, took the one hundred and thirty-five vows of the Bodhisattva's Benye and divided them into two hundred and fifty matters, using them to correspond to the great monks' two hundred and fifty precepts, and presented them to Hao. Seeing that all the Buddhas, in walking, standing, sitting, and lying down, always vow that sentient beings achieve peace and joy, Hao was doubly joyful. He immediately invited [Seng]hui to confer the five precepts upon him, and thereupon at [Seng]hui's