[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 15.29 # 法苑珠林 15.29 法苑珠林 15.29 - **Language:** Classical Chinese ### [15.29](https://indike.org/pramana/in.bauddha.taisho.2122.15.29) 梁京師正覺寺釋法悅。戒素沙門也。齊末初為僧主止京師正覺寺。敦修福業四部所歸。悅甞聞彭城宋王寺有丈八金像。乃宋車騎徐州刺史王仲德所造。光相之工江右稱最。州境或應有災祟及僧尼橫延釁戾。像則流汗。汗之多少則禍患之濃淡也。宋泰始初。彭城北屬郡虜。共欲遷像。引至萬夫竟不能致。齊初率州數郡欲起義南附。亦驅逼眾僧助守營塹。時虜師蘭陵公攻陷此營。獲諸沙門。於是盡執二州道人幽繫園裏。遣表偽臺誣以助亂。像時流汗舉殿皆濕。時偽梁王謙鎮在彭城。亦多少信向。親往像所使人拭之。隨拭隨出終莫能止。王乃燒香禮拜至心誓曰。眾僧無罪。弟子自當營護。不使罹禍。若幽誠有感願拭汗即止。於是自手拭之。隨拭即燥。王具表其事。諸僧見原釋。悅既欣覩靈異誓願瞻禮。而關禁阻隔莫由克遂。又昔宋明皇帝。經造丈八金像。四鑄不成。於是改為丈四。悅乃與白馬寺沙門智靖。率合同緣欲改造丈八無量壽像。以申厥志。始鳩集金銅。屬齊末亂離。復致推斥。至梁初方以事啟聞。降勅聽許。并助造光趺。材官工巧隨用資給。以梁天鑒八年五月三日。於小莊嚴寺營鑄本量佛身。四萬斤銅融寫已竭。尚未至胸。百姓送銅不可稱計。投諸鑪冶隨鑄而摸內不滿。猶自如先。又馳啟聞。勅給功德銅三千斤。臺內始就量送。而像處已見羊車傳詔載銅鑪側。於是飛𣡖銷融一鑄便滿。甫爾之間人車俱失。比臺內銅出方知向之所送。信實靈感。工匠喜踊道俗稱讚。及至開摸量度乃踊成丈九。而光相不差。又有大錢二枚。猶見在衣絛竟不銷鑠。並莫測其然。尋昔量銅四萬。准用有餘。後益三千。計闕未滿。而祥瑞冥密出自心圖。故知神理幽通殆非人事。初像素既成。比丘道昭常夜中禮懺。忽見素所晃然洞明。詳視久之乃知神光之異。鑄後三日未及開摸。有禪師道度。高潔僧也。捨其七條袈裟助費開頂。俄而遙見二僧跪開像髻。逼就觀之倐然不見。時悅靖二僧相次遷化。勅以像事委之定林僧祐。其年九月二十六日。移像還光宅寺。是月不雨頗有埃塵。及明將遷像。夜有輕雲遍上微雨沾澤。僧祐經行像所。係念天氣。遙見像邊有光焰上下。如燈如燭。并聞推懺禮拜之聲。入戶詳視揜然俱燃。防寺蔣孝孫亦所同見。是夜淮中賈客並聞。大航舶下催督治橋。有如數百人聲。將知靈器之重。豈人致焉。其後更鑄光趺。並有風香之瑞。自葱河以左。金像之最唯此一耳（右二驗出梁高僧傳）。 > During the Liang, Shi Fayue of Zhengjue Temple in the capital was a śramaṇa of pure discipline. At the end of the Qi, he first served as a monastic leader, residing at Zhengjue Temple in the capital; he earnestly cultivated merit, and the fourfold assembly turned to him. Yue once heard that at the Songwang Temple in Pengcheng there was an eighteen-foot golden image made by Wang Zhongde, Senior General of Chariots and Cavalry and Regional Inspector of Xu Province under the Song, whose craftsmanship in its radiance and marks was praised as the finest west of the river. Whenever calamity or misfortune was portended within the province, or when monks and nuns were about to be unjustly afflicted with blame, the image would sweat; the quantity of the sweat corresponded to the severity of the disaster. In the beginning of the Taishi reign era of the Song (465 CE), when Pengcheng fell under the northern invaders, they wished to move the image together, employing up to ten thousand men, but in the end could not move it. In the early Qi, leading several commanderies of the province, they wished to raise a righteous revolt to submit southward, and also forced the community of monks to help defend the encampments and trenches. At that time, the enemy commander, the Duke of Lanling, attacked and overran this camp and captured the śramaṇas. Thereupon, he took into custody all the men of the Way from the two provinces, confined them within a garden, and submitted a memorial to the puppet court, falsely accusing them of abetting the rebellion. At that time, the image sweated so profusely that the entire hall was damp. At the time, the puppet Prince of Liang, Qian, garrisoned at Pengcheng, also had some measure of faith and reverence; he went in person to the image and ordered people to wipe it, but as soon as it was wiped, it sweated again, never stopping. The prince then burned incense, bowed in homage, and sincerely made a vow: "The monks are blameless; this disciple shall personally protect them and not allow them to suffer calamity. If our hidden sincerity evokes a response, may the sweating cease as soon as I wipe it." Thereupon, he wiped it with his own hand, and as it was wiped, it dried immediately. The prince submitted a detailed memorial of the matter, and the monks were pardoned and released. Having joyfully witnessed this divine anomaly, Yue made a vow to behold and revere it, but because border restrictions blocked the way, he had no means of fulfilling it. Furthermore, formerly Emperor Ming of the Song had attempted to cast an eighteen-foot golden image, but after four castings it did not succeed, so he altered it to fourteen feet. Yue, together with the śramaṇa Zhijing of Baima Temple, led people with common affinities, wishing to recast an eighteen-foot image of Immeasurable Life to realize his aspiration. When they first began gathering gold and copper, the turmoil at the end of the Qi ensued, causing further delay. Only at the beginning of the Liang did they report the matter to the throne; an edict was issued granting permission and providing aid to fashion the halo and pedestal, with master artisans and materials supplied as needed. On the third day of the fifth month in the eighth year of the Tianjian reign era of the Liang (509 CE), the casting of the Buddha body at the intended scale was begun at the Xiaozhuangyan Temple. Forty thousand catties of molten copper were poured and exhausted, yet it had not even reached the chest. The common people contributed copper in quantities beyond reckoning, throwing it into the furnaces, yet as it was cast, the mold remained unfilled, just as before. They dispatched a courier to report this to the throne, and an edict granted three thousand catties of merit copper. Just as the imperial palace began measuring and sending it out, by the image there was already seen a sheep-drawn carriage with an imperial messenger delivering copper beside the furnace. Thereupon the molten stream flowed, and with a single casting, it was filled to completion. In the space of an instant, both person and carriage vanished. Only when the palace's copper arrived did they realize that what had just been delivered was truly a divine resonance. The craftsmen leapt for joy, and clerics and laypeople praised it. When the mold was opened and measured, it had risen to nineteen feet, yet its radiance and marks were not defective. Furthermore, there were two large coins still visible on the robe's sash that had completely failed to melt, and none could fathom why this was so. Formerly, the measured forty thousand catties of copper should have been more than sufficient, and even with the subsequent addition of three thousand, by calculation it was still insufficient; yet the auspicious miracle mysteriously transpired beyond human calculation. Thus one knows that divine principles communicate obscurely and are hardly the work of human effort. When the clay core of the image was first completed, the bhikṣu Daozhao often repented and worshipped at night, when he suddenly saw the clay model shining with dazzling clarity; gazing at it closely for a long time, he realized the wonder of the divine light. Three days after the casting, before the mold was opened, there was the Dhyāna Master Daodu, a monk of pure integrity, who donated his seven-strip kāṣāya to help defray the cost of opening the crown of the head. Shortly thereafter, from afar he saw two monks kneeling and opening the image's topknot; when he drew close to look, they suddenly vanished. At that time, the two monks Yue and Jing passed away in succession, and an edict entrusted the affairs of the image to Sengyou of Dinglin \[Temple\]. On the twenty-sixth day of the ninth month of that year, the image was moved back to Guangzhai Temple. It had not rained that month and there was considerable dust; when day broke and the image was about to be moved, that night light clouds gathered overhead and a gentle rain moistened the ground. Sengyou was walking mindfully around the image, thinking of the weather, when from afar he saw flames of light rising and falling beside the image like lamps and candles, and he heard the sounds of repentance and prostration; entering through the door to look closely, they all suddenly blazed up together. Jiang Xiaosun, the temple guard, also witnessed this together with him. That night, merchants on the Huai River all heard under the great boat pontoon commands urging the repair of the bridge, sounding like hundreds of voices. Thus it was known that the gravity of this divine vessel could hardly have been moved by humans alone. Later, when the halo and pedestal were cast, there were also auspicious omens of fragrant breezes. To the east of the Pamirs (Onion Range), among golden images, this one stands supreme. (The two accounts above are taken from the \*Liang Gaoseng zhuan\*.) > — English (machine translation) (machine translation) - [Previous: 15.28](https://indike.org/pramana/in.bauddha.taisho.2122.15.28) - [Next: 15.30](https://indike.org/pramana/in.bauddha.taisho.2122.15.30) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.2122.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.15.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.15.29](https://indike.org/pramana/in.bauddha.taisho.2122.15.29) · Pramāṇa