康僧會，其先康居人，世居天竺，其父因商賈移于交趾。會年十餘歲，二親並終，至孝服畢，出家。勵行甚峻，為人弘雅有識量，篤至好學。明解三藏，博覽六經，天文圖緯，多所綜涉，辯於樞機，頗屬文翰。時孫權已制江左，而佛教未行。先有優婆塞支謙，字恭明，一名越，本月支人，來遊漢境。初，漢桓、靈之世，有支讖譯出眾經。有支亮字紀明，資學於讖，謙又受業於亮。博覽經籍，莫不精究，世間伎藝，多所綜習。遍學異書，通六國語。其為人細長黑瘦，眼多白而睛黃，時人為之語曰：「支郎眼中黃，形軀雖細是智囊。」
Kang Senghui's ancestors were from Kangju, but his family had lived in India for generations. His father moved to Jiaozhi for business. When Kang Senghui was in his teens, both his parents passed away. After observing the mourning period with utmost filial piety, he renounced worldly life to become a monk. He cultivated his practice with great discipline, and was known for his magnanimity, insight, and broad-mindedness. He was deeply committed to learning, thoroughly comprehended the Tripitaka, extensively studied the Six Classics, and had a broad knowledge of astronomy, charts, and weft texts. He was skilled in debate and eloquent in writing.
At that time, Sun Quan had already established control over the region south of the Yangtze River, but Buddhism had not yet spread there. Earlier, there was an upāsaka named Zhi Qian, styled Gongming, also known as Yue, originally from the Yuezhi people, who came to the Han territory. During the reign of Emperor Huan and Emperor Ling of the Han dynasty, there was a monk named Zhi Chen who translated many sutras. Another monk, Zhi Liang, styled Jiming, studied under Zhi Chen, and Zhi Qian in turn became a disciple of Zhi Liang. Zhi Qian extensively studied the scriptures and delved deeply into all of them. He was also well-versed in various worldly arts and skills, studied a wide range of books, and was fluent in six foreign languages. He was tall, thin, and dark-skinned, with eyes that were mostly white and yellowish irises. People at the time said of him: "Zhi Lang has yellow in his eyes; though his body is slender, he is a treasury of wisdom."
漢獻末亂，避地于吳，孫權聞其才慧，召見悅之，拜為博士，使輔導東宮，與韋曜諸人共盡匡益，但生自外域，故《吳志》不載。謙以大教雖行，而經多梵文，未盡翻譯，已妙善方言，乃收集眾本，譯為漢語。從吳黃武元年至建興中，所出《維摩》、《大般泥洹》、《法句》、《瑞應本起》等四十九經，曲得聖義，辭旨文雅。又依《無量壽》、《中本起》製《菩提連句梵唄》三契，并注《了本生死經》等，皆行於世。時吳地初染大法，風化未全，僧會欲使道振江左，興立圖寺，乃杖錫東遊，以吳赤烏十年，初達建鄴，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，事應檢察。」權曰：「昔漢明帝夢神，號稱為佛，彼之所事，豈非其遺風耶？」即召會詰問，有何靈驗。會曰：「如來遷迹，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，以表遺化也。」權以為誇誕，乃謂會曰：「若能得舍利，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。」乃共潔齋靜室，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，會更請三七，權又特聽，會謂法屬曰：「宣尼有言曰：『文王既沒，文不在茲乎。』法靈應降，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，五色光炎，照耀瓶上。權自手執瓶，瀉于銅盤，舍利所衝，盤即破碎。權大肅然，驚起而曰：「希有之瑞也。」會進而言曰：「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。」乃置舍利於鐵砧磓上，使力者擊之，於是砧磓俱陷，舍利無損。權大歎服，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。
At the end of the Han Dynasty, amidst chaos, he sought refuge in Wu. Sun Quan, hearing of his talent and wisdom, summoned him and was pleased, appointing him as a court scholar to tutor the crown prince. Together with Wei Yao and others, he offered loyal counsel and support. However, as he was born in a foreign land, the Records of Wu did not include his biography.
Kang Senghui, seeing that the great teachings were spreading but many scriptures remained in Sanskrit and had not yet been fully translated, and being skilled in languages, gathered various versions and translated them into Chinese. From the first year of the Huangwu era to the Jianxing era of Wu, he produced forty-nine scriptures, including the *Vimalakirti Sutra*, the *Mahaparinirvana Sutra*, the *Dhammapada*, and the *Sutra of the Auspicious Signs of the Buddha's Life*. These translations captured the profound meaning with elegant and refined language. He also composed three verses of *Bodhi Chanting in Sanskrit Melody* based on the *Sutra of Immeasurable Life* and the *Middle-Length Life Story of the Buddha*, and annotated scriptures such as the *Sutra on Understanding the Origin of Birth and Death*, all of which circulated widely.
At that time, the Dharma had just begun to spread in Wu, and its influence was not yet fully established. Seng Hui wished to make the Way flourish in the Jiangdong region and establish temples and monasteries. So, taking his staff, he journeyed east and arrived in Jianye in the tenth year of the Chiwu era of Wu. He built a thatched hut, set up images, and practiced the Way.
As this was the first time the people of Wu had seen a monk, they observed his appearance but did not yet understand his teachings, suspecting him of being deceptive or unusual. An official reported: "A foreigner has entered our territory, calling himself a monk. His appearance and attire are unusual, and the matter should be investigated." Sun Quan said: "In the past, Emperor Ming of Han dreamed of a spirit called the Buddha. Could what he practices be a legacy of that tradition?" He then summoned Seng Hui for questioning, asking what spiritual proof he could offer.
Seng Hui replied: "Since the Tathagata passed into nirvana, over a thousand years have swiftly passed. His relics, the sharira, shine with divine radiance beyond measure. In the past, King Ashoka built 84,000 stupas. The establishment of stupas and monasteries serves to manifest this enduring legacy."
Sun Quan thought this was boastful exaggeration and said to Seng Hui: "If you can obtain a sharira relic, I will build a stupa. But if this is false, the state has its regular punishments." Seng Hui requested a period of seven days. He then said to his followers: "The rise or fall of the Dharma depends on this one effort. If we are not utterly sincere now, what hope will there be later?" Together, they purified themselves, fasted, and prepared a quiet room. They placed a copper vase on a small table, burned incense, and reverently made their request.
When the seven days ended, there was only silence, with no response. He asked for an extension of fourteen days, but it was the same. Sun Quan said: "This is truly deceitful," and intended to impose punishment. Seng Hui requested a further twenty-one days, which Sun Quan specially permitted. Seng Hui said to his Dharma companions: "Confucius said, 'Since King Wen is gone, does not the culture reside here with us?' The Dharma's spiritual response should descend, yet we have not felt it. Why wait for royal punishment? Let us vow to persist until death."
As the twenty-one days drew to a close with still no sign, everyone was shaken and fearful. Then, in the fifth watch of the night, they suddenly heard a clinking sound from the vase. Seng Hui went to look and indeed obtained the sharira. The next morning, he presented it to Sun Quan. The entire court gathered to see it: a five-colored radiant light shone above the vase. Sun Quan personally took the vase and poured it onto a copper plate. Where the sharira struck, the plate shattered. Sun Quan, greatly awed, rose in astonishment and said: "This is a rare and auspicious sign!"
Seng Hui stepped forward and said: "The majestic power of the sharira is not limited to its luminous appearance. Even the fires at the end of a cosmic age cannot burn it, and a vajra pestle cannot crush it." Sun Quan ordered this to be tested. Seng Hui made another vow: "The cloud of Dharma is now spreading; all living beings look up to its grace. I pray that you will bestow another divine marvel to widely display its majestic power." Then he placed the sharira on an iron anvil and had a strong man strike it. The anvil was dented, but the sharira remained undamaged.
Sun Quan was greatly amazed and convinced. He immediately built a stupa. As this was the first Buddhist temple, it was named "Jianchu Temple" (Temple of the First Establishment), and the area was called "Buddha Village." From then on, the great Dharma flourished in the Jiangdong region.
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，自旦之夕，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：「雷霆破山，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。會既坐，皓問曰：「佛教所明，善惡報應，何者是耶？」會對曰：「夫明主以孝慈訓世，則赤烏翔而老人見；仁德育物，則醴泉涌而嘉苗出。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。
When Sun Hao came to power, his laws were harsh and cruel. He abolished improper sacrifices, and even Buddhist temples, intending to destroy them all. Hao said, "Where did these teachings come from? If their doctrine is genuine and aligns with the sacred classics, then their way should be preserved and followed. But if they are baseless, they should all be burned." The ministers all said, "The power of the Buddha is different from other spirits. Kang Hui moved heaven with auspicious signs, and the great emperor built temples. If we rashly destroy them now, we may regret it later."
Sun Hao sent Zhang Yu to the temple to question Hui. Yu was eloquent and talented, posing difficult questions from all angles. Hui responded with timely and skillful words, his reasoning sharp and clear. From morning till evening, Yu could not defeat him. As Yu was leaving, Hui saw him off at the gate. Nearby, there were those engaged in improper sacrifices. Yu said, "Since your profound teachings have spread, why do these people remain close by and not reform?" Hui replied, "When thunder splits a mountain, the deaf do not hear it—not because the sound is faint. If the principle is understood, even from ten thousand miles away there will be a response; but if it is blocked, then even liver and gall are as distant as Chu and Yue."
Yu returned and sighed, "Hui's talent and wisdom are beyond my measure. May Heaven bear witness to this." Sun Hao then gathered his court officials and sent a carriage to fetch Hui. Once seated, Hao asked, "In Buddhism, what is said about the retribution for good and evil?" Hui replied, "When an enlightened ruler guides the world with filial piety and compassion, crimson birds soar and elders appear; when he nurtures all beings with benevolence and virtue, sweet springs flow and fine crops grow. Good deeds bring auspicious signs, and evil deeds do the same. Therefore, those who do evil in secret are punished by spirits; those who do evil openly are punished by people. The *Book of Changes* says, 'Accumulating good brings abundant blessings,' and the *Book of Songs* praises 'seeking fortune without turning aside.' Though these are wise sayings from Confucian classics, they are also the clear teachings of Buddhism."
Hao said, "If that is so, then the Duke of Zhou and Confucius have already explained it—what need is there for Buddhism?" Hui replied, "What the Duke of Zhou and Confucius spoke of only briefly touches upon the near and visible. But the Buddhist teachings exhaustively cover the profound and subtle. Thus, those who do evil face the long suffering of hell, while those who cultivate good enjoy the eternal bliss of the heavenly palaces. To use this to clarify encouragement and restraint—is that not of great importance?" At that time, Hao had no way to refute his words.
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，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，即祈祀諸廟，永不差愈。婇女先有奉法者，因問訊云：「陛下就佛寺中求福不？」皓舉頭問曰：「佛神大耶？」婇女云：「佛為大神。」皓心遂悟具語意，故婇女即迎像置殿上，香湯洗數十過，燒香懺悔，皓叩頭于枕，自陳罪狀，有頃痛間，遣使至寺問訊道人，請會說法，會即隨入。皓具問罪福之由，會為敷析，辭甚精要。皓先有才解，欣然大悅，因求看沙門戒。會以戒文禁祕，不可輕宣，乃取《本業》百三十五願，分作二百五十事，行住坐臥，皆願眾生。皓見慈願廣普，益增善意，即就會受五戒，旬日疾瘳，乃於會所住更加修飾，宣示宗室，莫不必奉。會在吳朝，亟說正法，以皓性兇麁，不及妙義，唯敘報應近事，以開其心。
Although Sun Hao had heard the true Dharma, his cruel and violent nature could not be restrained. Later, he sent palace guards to work in the rear garden, where they unearthed a golden statue several feet tall. They presented it to Sun Hao, who ordered it placed in a filthy spot and had foul liquids poured over it, laughing with his ministers for amusement.
Soon after, his entire body swelled up, with especially severe pain in his private parts, and his cries pierced the heavens. The court diviner determined that he had offended a great deity. Sun Hao then made offerings at various temples, but his condition did not improve.
A palace maid who had previously taken refuge in the Dharma asked him, "Your Majesty, have you sought blessings from the Buddhist temple?" Sun Hao looked up and asked, "Is the Buddha a great deity?" The maid replied, "The Buddha is a great deity." Sun Hao’s mind was then awakened, and he understood her meaning. The maid immediately brought the statue into the hall, washed it dozens of times with fragrant water, burned incense, and repented. Sun Hao bowed his head on his pillow and confessed his offenses. Soon, the pain subsided.
He then sent a messenger to the temple to inquire about the monks and requested a Dharma talk. Kang Senghui immediately went to see him. Sun Hao asked in detail about the causes of sin and merit, and Kang Senghui explained them clearly, with concise and profound words. Sun Hao, who was originally intelligent, was greatly delighted. He then asked to see the monastic precepts. Kang Senghui, considering the precepts secret and not to be lightly disclosed, instead presented the 135 vows from the *Bodhisattva Precepts Sutra*, dividing them into 250 items, so that whether walking, standing, sitting, or lying down, one would always vow for the benefit of all beings.
Seeing the vast and compassionate scope of these vows, Sun Hao’s good intentions grew even stronger. He then received the Five Precepts from Kang Senghui, and within ten days, his illness was cured. He then had Kang Senghui’s residence renovated and proclaimed to his royal family that they should all take refuge in the Dharma.
During his time in the Wu court, Kang Senghui frequently expounded the true Dharma. Knowing Sun Hao’s harsh and coarse nature, he did not delve into profound teachings but instead spoke of karmic retribution in immediate matters to open his heart.
會於建初寺譯出眾經，所謂《阿難念彌》、《鏡面王》、《察微王》、《梵皇經》等，又出《小品》及《六度集》、《雜譬喻》等，並妙得經體，文義允正。又傳泥洹唄聲，清靡哀亮，一代模式。又注《安般守意》、《法鏡》、《道樹》等三經，并製經序，辭趣雅便，義旨微密，並見於世。
At the Jianchu Temple, he translated numerous sutras, including *The Mindfulness of Ananda*, *The Mirror-Faced King*, *The King Who Observes Subtleties*, and *The Sutra of the Brahma King*. He also translated *The Shorter Perfection of Wisdom Sutra*, *The Collection of the Six Perfections*, and *The Collection of Parables*, all of which masterfully captured the essence of the scriptures, with precise language and correct meaning. He also transmitted the chant of Nirvana, which was clear, elegant, and mournfully resonant, becoming a model for his generation. Additionally, he annotated three sutras—*The Mindfulness of Breathing*, *The Mirror of the Dharma*, and *The Tree of the Way*—and composed prefaces for them. His writing was elegant and accessible, with profound and subtle meanings, all of which have been passed down to the world.
至吳天紀四年四月。皓降晉，九月會遘疾而終。是歲晉武太康元年也。至晉成咸和中，蘇峻作亂，焚會所建塔，司空何充復更修造。平西將軍趙誘，世不奉法，傲慢三寶，入此寺，謂諸道人曰：「久聞此塔屢放光明，虛誕不經，所未能信，若必自覩，所不論耳。」言竟，塔即出五色光，照曜堂剎，誘肅然毛竪，由此信敬。於寺東更立小塔，遠由大聖神感，近亦康會之力，故圖寫厥像，傳之于今。孫綽為之贊曰：
In the fourth year of the Wu Kingdom's Tianji era, in the fourth month, Sun Hao surrendered to the Jin. In the ninth month, Kang Senghui fell ill and passed away. This was the first year of the Taiyuan era of Emperor Wu of Jin. During the Xianhe era of Emperor Cheng of Jin, Su Jun rebelled and burned the pagoda built by Kang Senghui. Minister He Chong later restored it. General Zhao You, who had never respected the Dharma and was arrogant toward the Three Jewels, entered the temple and said to the monks, "I have long heard that this pagoda often emits light, but I find it absurd and unbelievable. Unless I see it with my own eyes, I will not be convinced." As soon as he finished speaking, the pagoda radiated a five-colored light, illuminating the hall and its spire. Zhao You was awestruck, his hair standing on end, and from then on, he believed and revered the Dharma. He later built a smaller pagoda east of the temple. While this was ultimately due to the spiritual power of the great sages, it was also made possible by Kang Senghui's efforts. Thus, his image was painted and has been passed down to this day. Sun Chuo wrote a eulogy for him, saying:
會公簫瑟， 寔惟令質。 心無近累，
情有餘逸。 屬此幽夜， 振彼尤黜。
超然遠詣， 卓矣高出。
Hui Gong's flute, so clear and pure, embodies a noble essence. His heart, free from worldly burdens, his spirit, at ease and abundant.
In this quiet night, he lifts that melancholy tune. Transcending far beyond, truly, he stands alone in excellence.
有記云，孫皓打試舍利，謂非其權時。余案皓將壞寺，諸臣咸答：「康會感瑞，大皇創寺。」是知初感舍利，必也權時。故數家傳記，咸言孫權感舍利於吳宮，其後更試神驗，或將皓也。
It is recorded that Sun Hao attempted to test the relics, but this was not during the time of Sun Quan. I note that when Sun Hao intended to destroy the temples, his ministers all responded: "Kang Hui obtained auspicious signs, and the Great Emperor founded the temple." From this, it is clear that the initial manifestation of the relics must have occurred during Sun Quan's reign. Therefore, several historical accounts state that Sun Quan witnessed the relics in the Wu palace, and later, when further testing their divine efficacy, it may have been Sun Hao.