四分律行事鈔資持記 3.677

3.677

次示此方中，初科，前敘任情。奇薄世染，如下自述。所下，次引古製，初引西土傳來。嶺東，即此震旦，在葱嶺之東。風骨勁壯，言其體貌，勁即直也。儀肅隆重，言其威勢。每發神光，言其靈異。光世生善，言其動人。注中。準《冥祥記》云：東晉咸和四年，袾陵尹高悝（苦回切，又音里。）；因下朝，見浦中光起；令人漉，得一金像；可長三尺，光趺並缺；乃以所乘車，欲載歸宅；路經長干寺（長干，是地名；干即地之隴，寺在隴側，在金陵上元縣也。）；車乃不進，遂任牛牽入寺，復經歲餘，有臨海縣捕漁人，又澇得一蓮華趺，進於成帝；勅於像所，與本符合；後有五梵僧，詣高尹宅云：我從天竺，得一育王像將來；路經險阻，埋在黃河側；後求之不得，我等同夢像云：吾流浪江南，為高尹所得，故來相訪；高尹引僧入寺禮謁，五僧因而住寺，後經四十三年，有交州合浦郡採珠師；又漉得圓光，進簡文帝；勅送長干，復合本製。脚趺銘者，謂阿等七字，鎸在座足；由是梵書，先無人識；後求那至，方乃辨定；在京師者，即隋朝，迎入京兆府大興善寺；每至六齋，常放光明。次引此土剏製。漢世佛法初來，至于晉宋已前也。髣髴，猶似像也。（髴字音沸。）並下，總出所由。初句心重，次即追慕，三謂法古。故下，結成所引。

Next, within indicating this land: in the first section, the preceding part recounts indulging personal whims. 'Curiously shallow worldly defilement' is as related personally below. Next, below 'wherever,' it quotes the ancient style; first, it cites what was transmitted from the Western lands. 'East of the ranges' means this land of Cīnasthāna, which lies east of the Congling Mountains. 'Vigorous and stalwart spirit and frame' refers to its physical appearance, 'vigorous' meaning upright. 'Solemn and dignified deportment' refers to its majestic power. 'Constantly emitting divine light' refers to its miraculous nature. 'Illuminating the world and generating goodness' refers to its moving of people. In the note: according to the Records of Inconceivable Auspiciousness, in the fourth year of the Xianhe era of the Eastern Jin, the governor of Zhuling, Gao Kui (ku-hui reverse-cut, also pronounced li); having gone down after court, he saw light rising from the inlet; he had people drag a net and obtained a gilded image; it was about three feet long, with the halo and pedestal both missing; he then used the carriage he rode in, intending to transport it back to his residence; passing Changgan Temple along the way (Changgan is a place name; gan means a ridge of land; the temple was beside the ridge, located in Shangyuan County of Jinling); the carriage would not proceed, so he allowed the oxen to pull it into the temple; after more than a year passed, a fisherman from Linhai County netted and retrieved a lotus pedestal, which he presented to Emperor Cheng; by imperial order it was brought to the location of the image, and it matched the original; later, five Indian monks came to Governor Gao's residence, saying: 'We obtained an image of King Aśoka from India and brought it along; passing through dangerous barriers, we buried it beside the Yellow River; when we later sought it we could not find it, and all of us had the same dream in which the image said: "I have drifted to Jiangnan and have been obtained by Governor Gao," so we came to visit.' Governor Gao led the monks into the temple to pay homage, and the five monks consequently took up residence at the temple; after forty-three years, a pearl diver from Hepu Commandery in Jiaozhou netted and retrieved a circular halo, which he presented to Emperor Jianwen; an imperial order had it sent to Changgan, and it again matched the original make. 'The inscription on the pedestal' refers to seven characters beginning with 'A' carved on the base of the seat; because it was Indic script, no one initially recognized it; later, when Guṇabhadra arrived, he was finally able to decipher and determine it. 'In the capital' means that during the Sui dynasty, it was welcomed into Daxingshan Temple in Jingzhao Prefecture; whenever the six vegetarian days arrived, it would constantly emit bright light. Next, it cites the initial fashioning in this land. From when the Buddha's Dharma first arrived during the Han period up until before the Jin and Song dynasties. 'Vague resemblance' is like a likeness (the character 髴 is pronounced fei). Below, 'equally' comprehensively brings out the underlying reasons: the first phrase is reverence of mind, the next is chasing and longing, and the third means emulating antiquity. Below, 'therefore' concludes the citations.