[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059) › 13.6 # 高僧傳 13.6 高僧傳 13.6 - **Language:** Classical Chinese ### [13.6](https://indike.org/pramana/in.bauddha.taisho.2059.13.6) 又昔晉咸和中，丹陽尹高悝，於張侯橋浦裏，掘得一金像，無有光趺，而製作甚工。前有梵書云是育王第四女所造。悝載像還至長干巷口，牛不復行，非人力所御，乃任牛所之，徑趣長干寺。爾後年許，有臨海漁人張係世，於海口得銅蓮華趺，浮在水上，即取送縣。縣表上上臺，勅使安像足下，契然相應。後有西域五僧詣悝云：「昔於天竺得阿育王像，至鄴遭亂，藏置河邊。王路既通，尋覓失所。近得夢云，像已出江東，為高悝所得。故遠涉山海欲一見禮拜耳。」悝即引至長干，五人見像，歔欷涕泣，像即放光，照于堂內。五人云：「本有圓光，今在遠處，亦尋當至。」晉咸安元年，交州合浦縣採珠人董宗之，於海底得一佛光。刺史表上，晉簡文帝勅施此像。孔穴懸同，光色一種。凡四十餘年，東西祥感，光趺方具。達以剎像靈異，倍加翹勵。後東遊吳縣，禮拜石像。以像於西晉將末，建興元年癸酉之歲，浮在吳松江滬瀆口。漁人疑為海神，延巫祝以迎之，於是風濤俱盛，駭懼而還。時有奉黃老者，謂是天師之神，復共往接，飄浪如初。後有奉佛居士吳縣民朱應，聞而歎曰：「將非大覺之垂應乎！」乃潔齋共東雲寺帛尼及信者數人，到滬瀆口。稽首盡虔，歌唄至德，即風潮調靜。遙見二人浮江而至，乃是石像，背有銘誌，一名「惟衛」，二名「迦葉」。即接還安置通玄寺。吳中士庶嗟其靈異，歸心者眾矣。 > Furthermore, formerly during the Xianhe era of the Jin, Gao Kui, the Governor of Danyang, excavated a golden image at the creek of Zhanghou Bridge. It lacked a halo and pedestal, but its craftsmanship was exceptionally exquisite. Sanskrit writing on its front said that it was made by the fourth daughter of King Aśoka. When Kui loaded the image and returned to the entrance of Changgan Lane, the oxen would walk no further and could not be controlled by human strength. Thereupon, he let the oxen go where they would, and they went straight toward Changgan Temple. About a year later, Zhang Xishi, a fisherman of Linhai, found a bronze lotus pedestal floating upon the water at the mouth of the sea, and he immediately took it and delivered it to the county office. The county presented a memorial to the Imperial Court, and an imperial decree ordered that it be placed beneath the feet of the image; they matched together seamlessly. Later, five monks from the Western Regions visited Kui, saying: "Formerly, in Tianzhu, we obtained an image of King Aśoka. When we reached Ye, we encountered turmoil and hid it by the riverbank. Once the king's highway was open again, we searched for it but lost its location. Recently, we received a dream saying that the image had already appeared east of the Yangtze and had been acquired by Gao Kui. Therefore, we traveled across distant mountains and seas merely wishing to see and revere it." Kui thereupon led them to Changgan. When the five men saw the image, they sobbed and wept, and the image immediately emitted light that illuminated the inside of the hall. The five men said: "Originally it possessed a circular halo; now it is far away, but it too should arrive in due course." In the first year of the Xian'an era of the Jin, Dong Zongzhi, a pearl diver of Hepu County in Jiaozhou, obtained a Buddha halo on the seabed. The regional inspector presented it to the court, and Emperor Jianwen of the Jin decreed that it be bestowed on this image. The apertures aligned exactly, and the lustrous color was of the same kind. After more than forty years, with auspicious responses from east and west, the halo and pedestal were finally complete. Because the stupa and image were miraculous, Huida redoubled his devotion and effort. Later, he traveled east to Wu County to pay homage to stone images. The images, toward the close of the Western Jin, in the guiyou year, the first year of the Jianxing era, had floated to the mouth of the Hudu River on the Wusong River. Fishermen suspected they were sea spirits and invited shamans and priests to welcome them, whereupon the wind and waves both surged, so they returned in terror. At that time, there were followers of the Huang-Lao tradition who claimed they were the spirits of the Celestial Masters and went together to receive them, but the surging waves were as before. Later, there was a Buddhist lay devotee, Zhu Ying, a man of Wu County, who heard of it and sighed, saying: "Could these not be the descending response of the Great Awakened One!" He then purified himself by observing a fast and, together with the nun Shi of Dongyun Temple and several believers, went to the mouth of the Hudu River. Bowing their heads in utmost devotion and singing hymns to the supreme virtue, the wind and tide immediately became calm and quiet. From afar, they saw two figures floating down the river; they were stone images. On their backs were inscriptions: one named "Vipaśyin" and the other named "Kāśyapa." They immediately received them back and installed them in Tongxuan Temple. The gentry and commoners of Wu marveled at their miraculous power, and those who took refuge in their hearts were numerous. > — English (machine translation) (machine translation) - [Previous: 13.5](https://indike.org/pramana/in.bauddha.taisho.2059.13.5) - [Next: 13.7](https://indike.org/pramana/in.bauddha.taisho.2059.13.7) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.2059.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2059~en-mt.13.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2059.13.6](https://indike.org/pramana/in.bauddha.taisho.2059.13.6) · Pramāṇa