古今譯經圖紀 1.27

1.27

沙門康僧會。是康居國大承相之長子。世居印度。年未齒學俱喪二親。至性篤孝著聞於國。服畢入道厲行清高。弘雅有量篤志好學。解通三藏慧貫五明。辯於樞機頗屬文翰。以吳初染佛法大化未全。欲使江左興立圖寺。遂以武烈皇帝赤烏四年歲次辛酉。杖錫建康。營立茅茨設像行道。至十年歲次丁卯。吳國以為矯異。有司奏聞。帝召問會。佛何靈驗。會曰。如來雖復遷迹千載遺骨舍利神耀無方。是以育王起八萬四千塔。帝曰。若得舍利當為起塔。如其虛妄國有常刑。會遂殷請三七日乃獲舍利。五色耀天光明出火。作大蓮華照耀宮殿。帝自執瓶寫于銅槃。舍利衝槃。槃即破碎。舉朝群臣莫不驚肅。又置舍利於鐵砧使力者擊之。砧鎚俱陷舍利無損。帝大敬悅。即造舍利塔及建初寺。然會播四依之德弘十地之功。感舍利於帝宮則三吳之塔爰立。挫張昱之洪辯則五湖之寺斯存。折帝皓之捷縱。震梵響之幽唄。以吳太元二年歲次辛未。於楊都譯。六度集經（九卷）吳品經（五卷）。菩薩淨行經（二卷）。雜譬喻集經（二卷）。阿難念彌經（一卷）。鏡面王經（一卷）。察微王經（一卷）。梵皇王經（一卷）。權方便經（一卷）。坐禪經（一卷）。菩薩二百五十法（一卷）。法鏡解子注（二卷）。道樹經注解（一卷）。安般經注解（一卷）。總一十四部合二十九卷。

The śramaṇa Kang Senghui was the eldest son of the grand prime minister of the kingdom of Kangju. His family had resided in India for generations. Before he reached the age for schooling, he lost both parents; his innate nature was devotedly filial, renowned throughout the country. When the mourning period was complete, he entered the religious life, rigorously upholding purity and nobility of conduct. Magnanimous and cultured, with great forbearance, he was sincere of purpose and fond of learning. His understanding encompassed the Tripiṭaka, and his wisdom penetrated the five sciences (pañcavidyā). Eloquent on crucial matters, he was also quite gifted in literary composition. Since Wu had only recently been exposed to the Buddha's teachings and the grand transformation was not yet complete, he wished to establish stūpas and monasteries south of the Yangtze. Thus, in the fourth year of the Chiwu era of Emperor Wulie, the cyclical year xinyou, leaning on his staff he came to Jiankang, erected a thatched hut, set up an image, and practiced the Way. By the tenth year, the cyclical year dingmao, the Wu authorities regarded this as heterodox and bizarre, and the officials reported it to the throne. The Emperor summoned Senghui and asked: 'What efficacy and miraculous signs does the Buddha have?' Senghui said: 'Although the Tathāgata passed into extinction a thousand years ago, his remaining bone-relics (śarīra) possess boundless divine radiance. For this reason King Aśoka erected eighty-four thousand stūpas.' The Emperor said: 'If you obtain a śarīra, I will build a stūpa for it; but if it is false, the realm has its regular punishments.' Senghui thereupon prayed earnestly for three times seven days and finally obtained a śarīra. Five-colored light illuminated the sky, and its brilliance emitted fire, forming a great lotus that shone upon the palace halls. The Emperor personally held the flask and poured it into a bronze platter; the śarīra struck the platter, and the platter immediately shattered. The ministers throughout the court were all awed and solemn. They also placed the śarīra on an iron anvil and had strong men strike it; the anvil and hammer both dented, but the śarīra was undamaged. The Emperor was greatly reverent and pleased, and forthwith constructed a śarīra stūpa and Jianchu Monastery. Indeed, Senghui spread the virtue of the four reliances and propagated the merit of the ten stages. Evoking the śarīra in the imperial palace, the stūpas of the Three Wu were established; defeating the powerful eloquence of Zhang Yu, the monasteries of the Five Lakes were preserved. He humbled the quick and overbearing temper of Emperor Hao and resonated with the profound chants of Sanskrit hymns. In the second year of the Taiyuan era of Wu, the cyclical year xinwei, he translated in Yangdu: the Liudu ji jing (nine fascicles), the Wupin jing (five fascicles), the Pusa jingxing jing (two fascicles), the Za piyu ji jing (two fascicles), the Anan nianmi jing (one fascicle), the Jingmian wang jing (one fascicle), the Chawei wang jing (one fascicle), the Fanhang wang jing (one fascicle), the Quanfangbian jing (one fascicle), the Zuochan jing (one fascicle), the Pusa erbai wushi fa (one fascicle), the Fajing jiezi zhu (two fascicles), the Daoshu jing zhujie (one fascicle), and the Anban jing zhujie (one fascicle); in total, fourteen works in twenty-nine fascicles.