貞元新定釋教目錄 3.14.4

3.14.4

出。不足為翻譯之數。今存實錄故刪之。
六度集經八卷（或九卷或云六度無極經或無極集或云雜無極經見竺道祖吳錄僧祐錄）
舊雜譬喻經二卷（內典有舊字房錄中無亦云雜譬喻集經或無集字見高僧傳及長房錄）
吳品經五卷（祐錄無經字云凡有十品第三出房云即是小品般若出僧祐錄）
菩薩淨行經二卷（是大集寶髻品異譯或直云淨律經赤烏年出見竺道祖吳錄）
權方便經一卷（與順權方便經等同本初出見吳錄及別錄記）
菩薩二百五十法經一卷（或二卷以此贊大僧二百五十戒示皓者是見高僧
傳及長房錄）
坐禪經一卷（見長房錄）
右七部二十卷（六度等二部十卷見在吳品等五部十卷闕本）。
沙門康僧會。其先康居國人。世居印度。其父
因商賈移于交阯。會年十餘歲二親並亡。以
至性奉孝服畢出家勵行甚峻。為人弘雅有
識量。篤志好學明解三藏博覽六經。天圖
地緯多所綜涉。辯於樞機兼善文翰。時孫權
稱制江左。而佛教未行。先有優婆塞支謙宣
譯經典。既初染大法風化未全。僧會欲使道
振江左興立圖寺。及杖錫東遊。以吳赤烏十
年初達建業。營立茅茨設像行道。時吳國以
初見沙門。覩形未及其道疑為矯異。有司奏
曰。有胡人入境自稱沙門。容服非恒事應撿
察權曰。吾聞漢明夢神號稱為佛。彼之所事
豈其遺風耶。即召會詰問。有何靈驗。會曰。如
來遷世忽逾千載。遺骨舍利神曜無方。昔阿
育王起塔乃八萬四千。夫塔寺之興所以表
遺化也。權以為誇誕。乃謂會曰。若能得舍
利者當為造塔。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。共潔齋靖室以銅瓶加几燒
香禮請。七日期畢寂然無應。求申二七亦復
如之。權曰。此寔欺誑將欲加罪。更請三七。權
又特聽。會謂法屬曰。宣尼有言。文王既沒文
不在茲乎。法雲應降。而吾等無感何假王憲。
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。明旦呈權舉朝集觀。五色光焰
照輝瓶上。權自手執瓶寫于銅盤。舍利所衝
盤即破碎。權肅然驚起曰。希有之瑞也。會進
為言曰。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。權命令試之。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上使力者擊之。
於是砧鎚俱陷舍利無損。權大嗟服即為建
塔。以始有佛寺故號建初寺。因名其地為佛
陀里。由是江左大法遂興。至孫皓即政。法令
苛虐廢棄淫祀。乃及佛寺並欲毀壞。皓曰。此
由何而興。若其義教真正與聖典相應者。當
存奉其道。如其無實皆悉焚之。諸臣僉曰。佛
之威力不同餘神。康會感瑞大皇創寺。今若
輕毀恐貽後悔。皓遣張昱詣寺詰會。昱雅有
才辯難問縱橫。會應機騁詞。文理鋒出自旦
至夕。昱不能屈。既退。會送于門。時寺側有淫
祀者。昱曰。玄化既孚。此輩何故近而不革。會
曰。震霆破山聾者不聞非音之細。苟在理通
則萬里懸應。如其阻塞則肝膽楚越。昱還歎
會才明非臣所測。願天鑒察之。皓大集朝賢
以馬車迎會。會就坐問曰。佛教所明善惡應
報何者是耶。對曰。夫明主以孝慈訓世則赤
烏翔而老人見。仁德育物則醴泉涌而嘉禾
出。善既有瑞惡亦如之。故為惡於隱鬼得而
誅之。為惡於顯人得而誅之。易稱積善餘慶。
詩詠求福不回。雖儒典之格言即佛教之明
訓。皓曰。若然則周孔已明何用佛教。會曰。
周孔所言略示近迹。至於釋教則備極幽微。
故行惡則有地獄長苦。修善則有天宮永樂。
舉茲以明勸沮不亦大哉。皓當時無以折其
言。皓雖聞正法而昏暴之性不勝其虐。後使
宿衛兵入後宮治園。於地得一金像高數尺
呈皓。皓使著不淨處。至四月八日以穢汁灌
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。

… issued, not qualifying for inclusion among the count of translations; to maintain a true record now, they have been excised.
Liudu ji jing (Scripture of the Collection of the Six Perfections), eight fascicles (also in nine fascicles; also called Liudu wuji jing, or Wuji ji, or Za wuji jing; found in Zhu Daozu's Wu Catalogue and Sengyou's catalogue).
Jiu za piyu jing (Old Scripture of Miscellaneous Parables), two fascicles (Neidian has the word Jiu; Fei Changfang's catalogue lacks it; also called Za piyu ji jing, or without the word ji; found in the Gaoseng zhuan and Changfang's catalogue).
Wu pin jing (Wu Chapter Scripture), five fascicles (Sengyou's catalogue lacks the word jing and states that there are ten chapters in total; this is the third translation; Changfang says it is the Xiaopin banruo; taken from Sengyou's catalogue).
Pusa jingxing jing (Scripture on the Bodhisattva's Pure Conduct), two fascicles (an alternate translation of the "Ratnacūḍa Chapter" of the Mahāsaṃnipāta; or simply called Jinglü jing; produced during the Chiwu era; found in Zhu Daozu's Wu Catalogue).
Quan fangbian jing (Scripture on Skill in Means), one fascicle (same original as the Shunquan fangbian jing and others; first translation; found in the Wu Catalogue and the records of the Bielu).
Pusa erbai wushi fa jing (Scripture on the Bodhisattva's Two Hundred and Fifty Dharmas), one fascicle (or two fascicles; that which was shown to Sun Hao praising the 250 precepts of fully ordained monks is this; found in the Gaoseng zhuan and Changfang's catalogue).
Zuohan jing (Scripture on Seated Meditation), one fascicle (found in Changfang's catalogue).
The above seven works in twenty fascicles (two works including the Liudu in ten fascicles are extant; five works including the Wu pin in ten fascicles are missing).
Śramaṇa Kang Senghui: His ancestors were people of the country of Kangju (Sogdiana) who had lived for generations in India. His father moved to Jiaozhi for commerce. When Senghui was a little over ten years old, both of his parents died. Being of extreme filial piety by nature, after completing the mourning period he went forth from household life, maintaining very strict practice. As a person, he was magnanimous, elegant, and possessed discernment and capacity. Dedicated and fond of learning, he clearly understood the Tripiṭaka and read widely in the Six Classics. He thoroughly studied astronomical and geographical diagrams and apocrypha. He was articulate and resourceful in pivotal discussions, and also excelled in literary composition. At that time, Sun Quan ruled the region south of the Yangtze (Jiangzuo), but Buddhism had not yet spread there. Previously, the upāsaka Zhi Qian had proclaimed and translated scriptures, but as they were only newly touched by the great teaching, the transformation of customs was not yet complete. Senghui wished to make the Way flourish in Jiangzuo and erect monasteries and stupas. Leaning on his monk's staff, he traveled east and arrived in Jianye in the tenth year of the Chiwu era of Wu (247 CE). He built a thatched hut, set up an image, and practiced the Way. At that time, because the people of Wu were seeing a śramaṇa for the first time, seeing his appearance but not yet knowing his Way, they suspected him of being strange and deceitful. An official submitted a memorial saying: "There is a Hu barbarian who has entered the borders calling himself a śramaṇa. His appearance and clothing are unusual; the matter should be investigated." Sun Quan said: "I have heard that Emperor Ming of the Han dreamed of a deity called the Buddha. Could what he serves be the remnants of that tradition?" He immediately summoned Senghui and questioned him: "What miraculous efficacy do you have?" Senghui said: "Since the Tathāgata passed into the other world, over a thousand years have swiftly elapsed. His relic bones (śarīra) possess boundless divine radiance. Formerly, King Aśoka erected as many as 84,000 stupas. Indeed, the erection of stupas and temples serves to display his lingering transformation." Sun Quan considered this boastful and extravagant, and said to Senghui: "If you can obtain a relic, I shall build a stupa for it. If it is false, the state has standard punishments." Senghui requested a limit of seven days, and then said to his followers: "The rise or fall of the Dharma rests on this single deed. If we are not utterly sincere now, how can we make amends later?" Together they purified themselves, fasted, and placed a bronze vase on a small table in a quiet room, burning incense and making reverent prayer. When the period of seven days was complete, there was silence and no response. He asked for an extension of another seven days, and it was also like this. Sun Quan said: "This is indeed deceitful; I shall impose punishment." He again requested a third seven days, and Sun Quan specially granted it. Senghui said to his Dharma followers: "Confucius said: 'With King Wen dead, does not culture reside here?' The cloud of Dharma ought to descend, yet we have evoked no response; why wait for the king's laws? We must make death our sworn limit!" On the evening of the twenty-first day, still seeing nothing, they were all terrified. When the fifth watch arrived, suddenly a ringing sound was heard within the vase. Senghui went himself to look, and indeed obtained a relic. The next morning he presented it to Sun Quan, and the entire court gathered to view it. Flames of five-colored light illuminated the vase. Sun Quan took the vase in his own hands and poured it out onto a bronze tray. Wherever the relic struck, the tray was shattered. Sun Quan arose in reverent awe and said: "A rare and auspicious sign!" Senghui stepped forward and said: "How could the divine majesty of the relic be merely its radiant appearance? Even the fire of the cosmic kalpa cannot burn it, and the diamond pestle cannot shatter it." Sun Quan ordered that it be tested. Senghui vowed again: "The cloud of Dharma is now spreading, and the living beings look up to its moisture. May you deign to manifest further divine miracles to broadly display your majesty!" He then placed the relic on an iron anvil and had a strongman strike it. Thereupon the anvil and the hammer both were indented, but the relic was undamaged. Sun Quan sighed in great admiration and submission, and immediately built a stupa for it. Because it was the first Buddhist temple, it was named Jianchu Monastery ("Monastery of the Founding of the First"), and the land was consequently named Fotuoli ("Buddha Quarter"). From this, the Great Dharma flourished in Jiangzuo. When Sun Hao took power, the laws became harsh and cruel, and he abolished illicit shrines; reaching even Buddhist temples, he wished to demolish them all. Sun Hao said: "From what did this arise? If its doctrinal teachings are authentic and correspond to the sage scriptures, we shall preserve and uphold its Way. If they are without reality, we shall burn them all." The ministers all said: "The majestic power of the Buddha is unlike other deities. Kang Senghui moved auspicious portents, and the Great Emperor (Sun Quan) founded the temple. If we lightly destroy it now, we fear it may bequeath future regret." Sun Hao sent Zhang Yu to the temple to question Senghui. Yu was refined and articulate, and raised cross-examinations in every direction. Senghui responded according to the circumstances, expressing words with sharp literary style and principle from morning to night. Yu was unable to overcome him. When he withdrew, Senghui saw him off at the gate. At that time there were illicit shrines beside the temple. Yu asked: "Since the profound transformation has gained faith, why are these people nearby not reformed?" Senghui said: "A thunderclap shatters a mountain, yet the deaf do not hear it—not because the sound is faint. If reason connects, then thousands of miles respond across space; if it is obstructed, even the liver and gall are as distant as Chu and Yue." Yu returned and praised Senghui's talent and brilliance as beyond his ability to fathom, requesting the Emperor to examine it. Sun Hao assembled the worthy officials of the court and sent a horse carriage to welcome Senghui. When Senghui took his seat, Sun Hao asked: "What is the retributive response to good and evil explained in the Buddhist teachings?" He replied: "When an enlightened ruler instructs the world with filial piety and compassion, the red crow soars and the old man star appears; when benevolence and virtue nurture things, sweet springs bubble up and auspicious grain sprouts. Since good has auspicious omens, evil is also like this. 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 Yijing states that accumulating good leaves surplus blessings; the Shijing sings of seeking blessings without turning back. Although these are maxims of the Confucian scriptures, they are the clear instructions of Buddhism." Sun Hao said: "If so, the Duke of Zhou and Confucius have already made it clear; what use is Buddhism?" Senghui said: "What the Duke of Zhou and Confucius spoke of merely showed proximate traces; as for the Buddha's teachings, they exhaustively plumb the hidden and subtle. Therefore, doing evil leads to the long suffering of the hells, and cultivating good leads to the everlasting joy of the heavenly palaces. Setting these forth to make clear encouragement and dissuasion—is that not magnificent?" Sun Hao had nothing with which to rebut his words at the time. Although Sun Hao heard the true Dharma, his benighted and violent nature could not overcome his cruelty. Later he dispatched imperial guards to enter the inner palace to work on the garden. In the earth they found a golden statue several feet high and presented it to Sun Hao. Sun Hao ordered it placed in an impure place, and on the eighth day of the fourth month poured foul sewage over it, making sport of it and laughing with all his ministers. In an instant, his whole body swelled greatly, his groin was in extreme pain, and his cries reached to the heavens. The Grand Astrologer divined it and said: "This was caused by offending a great deity."