貞元新定釋教目錄 3.14.4

3.14.4

… 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."