開元釋教錄 2.5.4

2.5.4

The Sūtra on Protecting Mouth and Mind;
The Sūtra of the Brahmacārin Asking the Buddha's Teacher;
The Sūtra on the Excellence of Giving the Dharma;
The Sūtra on the Foam upon the Water (ten sūtras including The Blind Turtle are all drawn from the Chuyao jing);
The Sūtra on Cultivating Loving-kindness (drawn from the Xiuxing daodi jing);
The Sūtra on the Deliverance of the Pup (drawn from the Za piyu).
Regarding the above thirty-eight works in thirty-eight fascicles, from the Sūtra on Great Benevolence Without Diminution onward: the catalogues of Changfang and others all claim they were translated by Zhi Qian. Now, having examined the two versions of the Catalogue of the Scriptures from the Sui period as well as newly compiled extracts and selections, these were all extracted from various sūtras. It is not proper to include them in the count of translations. Now, in order to preserve an accurate record, all have been deleted.

Sūtra of the Collection of the Six Perfections, eight fascicles (or nine fascicles; also called Sūtra of the Six Perfections Beyond Limit, or Collection of Crossing to the Limitless, or Miscellaneous Sūtra on the Limitless; seen in Zhu Daozu's Wu Catalogue and Sengyou's Catalogue);
Old Sūtra of Miscellaneous Parables, two fascicles (the word 'Old' appears in the Neidian [lu] but is absent in Fang's catalogue; also called Compilation of Miscellaneous Parables, or without the word 'Compilation'; seen in the Biographies of Eminent Monks and Changfang's catalogue);
Wu Chapter Sūtra, five fascicles (You's catalogue lacks the word 'Sūtra' and states there are ten chapters in all; this is the third translation; Fang states this is the Aṣṭasāhasrikā Prajñāpāramitā; seen in Sengyou's catalogue);
Sūtra on the Pure Conduct of the Bodhisattva, two fascicles (a different translation of the 'Ratnacūḍa Chapter' of the Mahāsaṃnipāta; also simply called Sūtra of the Pure Vinaya; said to have been produced in the Chiwu era; seen in Zhu Daozu's Wu Catalogue);
Sūtra on Expedient Means, one fascicle (same original text as the Sūtra on Adapting to Expedient Means; first translation; seen in the Wu Catalogue and Separate Records);
Sūtra on the Two Hundred and Fifty Dharmas of the Bodhisattva, one fascicle (or two fascicles; this is what was shown to Sun Hao as a substitute for the two hundred and fifty precepts of the fully ordained monk; seen in the Biographies of Eminent Monks and Changfang's catalogue);
Sūtra on Sitting Meditation, one fascicle (seen in Changfang's catalogue).

The above seven works in twenty fascicles (two works in ten fascicles, including the Six Perfections, are extant; five works in ten fascicles, including the Wu Chapter, are lost texts).

The śramaṇa Kang Senghui: His ancestors were from the country of Kangju. For generations they lived in India. His father moved to Jiaozhi for trade. When Senghui was over ten years old, both of his parents died. Being of the utmost filial nature, once the mourning period was complete, he went forth from home, maintaining exceptionally strict practice. He was magnanimous, elegant, possessed discernment and breadth of mind, and was devoted and fond of learning. He clearly understood the tripiṭaka and read widely across the Six Classics. He was extensively versed in astronomy, charts, and prophetic apocrypha. He was astute and articulate, and skilled in composing literary works. At that time, Sun Quan ruled the region south of the Yangtze, but Buddhism had not yet spread there. Previously, the upāsaka Zhi Qian had propagated and translated canonical texts, but since the great teaching had only just begun to spread, its transformative influence was not yet complete. Senghui wished to make the Way flourish south of the Yangtze and erect stupas and monasteries, so holding his monk's staff, he traveled east. In the tenth year of the Chiwu era of the Wu dynasty, he first arrived in Jianye. He built a thatched hut, set up an image, and practiced the Way. At that time, the people of the state of Wu, having never seen a śramaṇa before and observing only his appearance without understanding his teachings, suspected him of being eccentric and deceitful. The authorities submitted a memorial saying, "A barbarian has entered our borders calling himself a śramaṇa. His attire and appearance are unusual; the matter should be investigated." Sun Quan said, "I have heard that Emperor Ming of the Han dreamed of a deity named the Buddha. Could what he serves be the remnant of that tradition?" He immediately summoned Senghui and questioned him, "What miraculous efficacy do you possess?" Senghui said, "More than a thousand years have swiftly passed since the Tathāgata departed this world. His relic bones, the śarīra, radiate divine brilliance beyond measure. Formerly, King Aśoka built as many as eighty-four thousand stupas. Indeed, the erection of stupas and monasteries is meant to make manifest his enduring influence." Sun Quan considered this boastful and extravagant, and said to Senghui, "If you can obtain a relic, I shall build a stupa for you. If it proves false, the state has its established punishments." Senghui requested a period of seven days. He then addressed his disciples, saying, "The flourishing or demise of the Dharma hinges upon this single act. If we are not sincere now, what chance will there be later?" Thereupon, they cleansed themselves, fasted, purified a chamber, held a bronze vase with incantations, burnt incense, and prostrated in prayer. When the seven-day period ended, all was quiet and there was no response. He asked for an extension of a second seven days, yet it was the same. Sun Quan said, "This is indeed deceitful trickery," and was about to impose punishment. Senghui requested yet a third period of seven days, and Sun Quan granted it as a special allowance. Senghui said to his religious companions, "Xuanni said: 'Since King Wen is dead, does not culture reside here?' The Dharma clouds ought to descend, yet we have failed to move [the unseen powers]; what need is there to wait for the king's law? We must take a pledge of death as our limit." At dusk on the twenty-first day, still nothing was seen, and all were filled with dread. As the fifth watch began, they suddenly heard a clinking sound within the vase. Senghui went himself to look, and indeed found a relic. The next morning, he presented it to Sun Quan. The entire court gathered to observe: five-coloured flames of light shone forth above the vase. Sun Quan took the vase in his own hands and poured [the relic] into a bronze platter. When the relic struck the platter, the platter immediately shattered. Sun Quan was awestruck, rose up, and said, "A rare and auspicious sign!" Senghui stepped forward and said, "How could the divine majesty of a relic be limited merely to its marks of light? Even the fires of the kalpa's end cannot burn it, nor can the vajra pestle shatter it." Sun Quan ordered that it be tested. Senghui made another vow, saying, "The Dharma clouds are just spreading, and all living beings look up to their blessing. May [the relic] display its divine trace further, so as to manifest its majestic power broadly." He then placed the relic on an iron anvil and ordered a strongman to strike it. At that, both the anvil and the hammer were dented, while the relic was undamaged. Sun Quan was greatly impressed and convinced, and immediately built a stupa for it. Because it was the first Buddhist monastery, it was named the Jianchu Temple ('Temple of the Initial Foundation'), and the area was named Fotuoli ('Buddha Village'). From this, the Great Dharma came to flourish south of the Yangtze. When Sun Hao assumed government, his decrees were harsh and cruel. He suppressed illicit sacrifices and came to Buddhist monasteries, intending to destroy them as well. Sun Hao said, "Whence did this arise? If its doctrinal teachings are true and upright and accord with the sacred canons, then its Way should be preserved and revered. If they have no substance, they shall all be burnt." The ministers unanimously said, "The awe-inspiring power of the Buddha is unlike other spirits. Kang Senghui moved auspicious omens, and the Great Emperor [Sun Quan] founded the temple. If we lightly destroy it now, we fear it may bring regret later." Sun Hao dispatched Zhang Yu to visit the temple and interrogate Senghui. Yu was refined, talented, and eloquent; his interrogations came thick and fast from every angle. Senghui met every point with soaring language, his reasoning and phrasing striking like a sharpened blade. From morning until evening, Yu could not bend him. When he departed, Senghui saw him to the gate. At that time, there was an illicit shrine beside the temple. Yu asked, "Since the mysterious transformation has already won trust, why are these people nearby yet remain unreformed?" Senghui said, "Peals of thunder can split a mountain, yet the deaf do not hear them; this is not because the sound is faint. If reason connects, there is an echo across ten thousand miles. If it is obstructed, even one's liver and gall are as distant as Chu and Yue." Yu returned and sighed at Senghui's talent and brilliance: "It is beyond your minister's measure. May Your Majesty examine it." Sun Hao assembled the court dignitaries in grand fashion and dispatched a carriage to welcome Senghui. When Senghui was seated, Sun Hao asked, "What are the retributions for good and evil taught by Buddhism?" Senghui replied, "When an enlightened ruler instructs the world with filial piety and benevolence, the red raven flies and the Old Man Star appears. When humaneness and virtue nurture all things, sweet springs gush forth and auspicious grain sprouts. Since good has its auspicious omens, so it is with evil. Therefore, when one does evil in secret, ghosts have the power to kill him; when one does evil in the open, men have the right to execute him. The Book of Changes states, 'A family that accumulates good deeds is sure to have abundant blessings'; the Book of Odes sings, 'Seeking blessings without turning away.' Though these are standard sayings of the Confucian canons, they are also the clear teachings of Buddhism." Sun Hao said, "If so, the Duke of Zhou and Confucius have already made it clear; what need is there for the Buddha's teachings?" Senghui said, "What the Duke of Zhou and Confucius said merely pointed out proximate traces. As for the teachings of Śākya, they completely plumb the profound and subtle depths. Therefore, practicing evil brings long-lasting suffering in the hells, while cultivating good brings the heavenly palaces