法華文句記 5.88

5.88

《經》云「七寶」等者，《佛地論》中無玟瑰，仍云瑠璃與珠體別，珠即赤珠也。今兼瑠璃但成七寶，離即成八。玻瓈多紅色，硨磲青白色，碼碯或白或青。「木櫁者」，《字林》云：「香木切，韻作榓。」《玉篇》云：「其樹似槐而香。」有人云：斫經五年始有香氣。「造像為天業」者，如佛昇忉利以神足力制諸弟子等，具如《止觀》第一記。若準《冥祥記》，此土總有一十八處造像應驗，如吳中石像等。又有吳興太守吳佩女所感像等，又如宋衛軍臨康王在荊州於城內築堂三間，其壁多有畫菩薩像，至衡陽文王代鎮江陵廢為臥堂，悉皆泥塗乾則墮落，畫狀新淨了無污損，再塗猶然。王不信敬亦謂偶然，又更濃泥而徹見炳然。王復更毀故壁悉更繕改。後王疹疾，每若閉眼輒見諸像森然滿目，於是方廢居此。此或是造者心重，或是毀者尤害，以輕望重以毀望成，當知散心微善不失，理無違順心有是非。

Where the sūtra says "seven treasures" and so forth, in the *Buddhabhūmi-śāstra* there is no wénguī, yet it says that lapis lazuli and pearl are of distinct substances, pearl being red pearl. Now, combining them with lapis lazuli merely makes seven treasures; separating them makes eight. Glass is mostly red in colour; tridacna is bluish-white; agate is either white or blue. As for "mùxī" (*mùxī*), the *Zìlín* says: "Pronounced with the initial of xiāng and rhyme of mù; in the rhyme books it is written 榓." The *Yùpiān* says: "The tree resembles a locust tree and is fragrant." Some say: only after five years of being felled does it begin to have fragrance. As for "making images is heavenly karma," this refers to when the Buddha ascended to Trāyastriṃśa and used his supernatural powers to restrain his disciples, and so forth, fully as in the notes to the first fascicle of the *Zhǐguān*. If judged according to the *Míngxiáng jì*, there were altogether eighteen places in this land where making images had efficacious responses, such as the stone image in Wú, and so forth. There were also the images evoked by the daughter of Wú Pèi, Grand Administrator of Wúxīng, and so forth; and, for example, King Línkāng, general of the palace guard under the Sòng, while in Jīngzhōu built a three-bay hall inside the city walls, on whose walls were many painted bodhisattva images. When King Wén of Héngyáng succeeded him in defending Jiānglíng, he converted it into a bedchamber, plastering them entirely with mud. When dry, it flaked off; the painted features were fresh and clean, without any stain or damage. When plastered again, it was still so. The king did not believe or revere it, also deeming it accidental; he applied an even thicker mud, yet the images showed through brightly. The king again destroyed the old walls and renovated them all. Later, the king fell ill; whenever he closed his eyes, he saw all the images standing densely before his eyes. Only then did he abandon living there. This was perhaps because the minds of the makers were weighty, or because the destroyer was especially harmful; comparing the light with the weighty, and comparing destruction with accomplishment, one should know that slight goodness with a distracted mind is not lost. In principle there is neither accord nor opposition, but in the mind there are right and wrong.