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# 法苑珠林 14.23

法苑珠林 14.23

- **Language:** Classical Chinese

### [14.23](https://indike.org/pramana/in.bauddha.taisho.2122.14.23)

隋京師日嚴寺石影像者。其形八楞。紫石英色。高八寸徑五寸。內外映徹。昔梁武太清年中。有西域僧將來。會侯景作亂。遂安江州廬山西林寺像頂上。隋開皇十年。煬帝鎮於楊越廣搜英異。江表文記悉總收集。乃於雜記中得影像傳。即令舍人王延壽往寺推覓得之。自任晉蕃已來。每有行往常以烏漆函盛之。令人馬捧而前行。後登儲貳。乃送曲池日嚴寺。有令當寺。看已封鎖勿令外人見之。寺即帝之所造也。大業之末。天下沸騰。京邑僧眾。常來瞻覩有住此寺亦未之信重。以見石中金光晃晃疑似佛像耳。仍見名行諸僧互說不同。咸言。了了分明面目相狀。未曾有昧。每慨無所見。又潔齋別懺七日。後依前觀之見有銀塔後又觀之見有銀佛。而道俗同觀往往不同。或見佛塔菩薩。或見僧眾列坐。或見帳蓋幡幢。或見山林八部。或見三途苦相。或見七代存亡。一覩觀之間。或定或變。雖善惡交現而善相繁焉。故來祈者咸前發願。往作何形來生何處。依言為現。信為幽途之業鏡者也。至貞觀六年七月內。下勅入內供養。

> The stone shadow-image of the Riyansi Temple in the capital during the Sui: It is octagonal in form, the color of amethyst, eight inches high and five inches in diameter, translucent inside and out. Formerly, in the Taiqing era of Emperor Wu of the Liang, a Western monk brought it; encountering the rebellion of Hou Jing, he placed it atop an image at the Xilin Temple on Mount Lu in Jiangzhou. In the tenth year of the Kaihuang era of the Sui, Emperor Yang was stationed in Yangyue and widely sought extraordinary treasures, gathering all the writings and records of the region south of the Yangtze. In a miscellaneous record, he found the account of this shadow-image, and immediately ordered the Gentleman of the Retinue Wang Yanshou to go to the temple to search for and acquire it. Ever since he was Prince of Jin, whenever he traveled, he always kept it in a black-lacquered box and had a man on horseback carry it before him. Later, after being made heir apparent, he sent it to the Riyansi Temple at Quchi, ordering the temple to lock it away after viewing and not let outsiders see it. The temple had been built by the emperor himself. Toward the end of the Daye era, the realm was in turmoil. The monks of the capital frequently came to view it, but some living in this temple did not yet believe in or venerate it, merely seeing a glittering golden light within the stone that faintly resembled a Buddha image. They saw that eminent and virtuous monks gave differing accounts, all saying: “The features and marks are clearly distinct, never obscure.” Always lamenting that they themselves could see nothing, they purified themselves and performed a special seven-day repentance; thereafter, looking at it as before, they saw a silver pagoda, and looking again, a silver Buddha. When clergy and laity viewed it together, they often saw different things: some saw Buddha pagodas and bodhisattvas, some saw assemblies of monks seated in rows, some saw curtains, canopies, banners, and pennants, some saw mountains, forests, and the eight classes of beings, some saw the suffering aspects of the three realms of woe, and some saw the living and deceased across seven generations. In a single viewing, it was either stable or changing; although good and bad appeared alternately, auspicious signs were abundant. Therefore, those who came to pray made vows beforehand, specifying what form they had taken in the past and where they would be reborn, and it manifested according to their words. Truly, it is the karmic mirror of the unseen realms! In the seventh month of the sixth year of the Zhenguan era, an imperial decree ordered that it be brought into the palace for worship.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.14.23) — English, machine translation

## Linked texts (1)

- [集神州三寶感通錄](https://indike.org/pramana/in.bauddha.taisho.2106.2.42) — 道宣, Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.2122.14.23](https://indike.org/pramana/in.bauddha.taisho.2122.14.23) · Pramāṇa
