Chinese
大正藏第 16 册 No. 0694 佛说大乘造像功德经 No. 694 佛说大乘造像功德经卷上 大唐于阗三藏提云般若奉 制译 如是我闻： 一时佛在三十三天波利质多罗树下，与无量大比丘众及无量大菩萨众俱，弥勒菩萨摩诃萨而为上首。 尔时世尊在彼天上，三月安居，为母说法，于诸天众多所利益，令无量诸天离苦解脱。无量诸天皆蒙法利，获大福果。时彼众中有一天子，寿将欲尽，五衰相现，以闻法力，命终之后还生此天，永离恶道。 尔时阎浮提中无有如来——譬如暗夜，星中无月；如国无君，如家无主——欢娱、戏乐一切都息。是时众生孤独无依，皆于如来心怀恋慕，生大忧恼，如丧父母，如箭入心，共往世尊曾所住处，园林、庭宇悉空无佛，倍加悲恋，不能自止。 尔时优陀延王住在宫中，常怀悲感，渴仰于佛，夫人、婇女诸欢乐事皆不涉心，作是念言：“我今忧悲，不久当死。云何令我未舍命间，得见于佛？”寻复思惟：“譬若有人，心有所爱，而不得见，见其住处及相似人，或除忧恼。”复更思惟：“我今若诣佛先住处，不见于佛，哀号感切，或致于死。我观世间无有一人能与如来色相、福德、智慧等者。云何令我得见是 现代汉语译本 《佛说大乘造像功德经》卷上 大唐于阗三藏提云般若奉 旨译 如是我闻： 一时，佛在三十三天（佛教宇宙观中位于须弥山顶的天界）波利质多罗树下，与无量的大比丘众以及无量的大菩萨众在一起，弥勒菩萨摩诃萨（未来佛）为这些菩萨众的首领。 当时，世尊在那天上，进行了为期三个月的安居（僧侣雨季的修行），为他的母亲说法，利益了众多的天人，使无量的天人脱离了痛苦，获得了解脱。无量的天人都蒙受了佛法的利益，获得了巨大的福报。当时，在这些天人之中，有一位天子，寿命将要终结，出现了五衰相（天人临终前的五种衰败迹象），因为听闻佛法的力量，命终之后又重新转生到这个天界，永远脱离了恶道。 当时，在阎浮提（我们所居住的这个世界）中没有如来——就像黑暗的夜晚，星星中没有月亮；像国家没有君主，像家庭没有主人——欢娱、戏乐全都停止了。这时，众生孤独无依，都对如来心怀恋慕，产生巨大的忧愁烦恼，就像失去了父母一样，就像箭射入了心中一样，一起前往世尊曾经居住的地方，园林、庭院都空无佛陀，更加悲伤思念，不能自已。 当时，优陀延王（古代印度国王）住在宫中，常常怀着悲伤的感情，渴望见到佛陀，夫人、婇女等一切欢乐的事情都不能进入他的心中，他这样想道：‘我现在忧愁悲伤，不久就要死了。怎样才能让我在还没有舍弃生命的时候，得见佛陀呢？’随即又思考道：‘就像有的人，心中有所爱恋，却不能见到，见到他居住的地方以及相似的人，或许可以消除忧愁烦恼。’又进一步思考：‘我现在如果前往佛陀先前居住的地方，见不到佛陀，哀号感伤，或许会导致死亡。我认为世间没有一个人能够与如来的色相、福德、智慧等等同。怎样才能让我得见佛陀呢？’
English
English version The Sutra of Merit and Virtue of Making Images According to the Great Vehicle Spoken by the Buddha, Volume 1 Translated under Imperial Order by Tripitaka Divakara of Khotan during the Great Tang Dynasty Thus have I heard: At one time, the Buddha was under the Parijatra tree in the Trayastrimsa Heaven (the Heaven of Thirty-three, located on the summit of Mount Sumeru in Buddhist cosmology), together with a countless assembly of great Bhikshus and a countless assembly of great Bodhisattvas, with Maitreya Bodhisattva Mahasattva (the future Buddha) as their leader. At that time, the World-Honored One was in that heaven, observing the three-month retreat (a monastic practice during the rainy season), teaching the Dharma to his mother, greatly benefiting many devas (gods), enabling countless devas to be liberated from suffering. Countless devas received the benefit of the Dharma and obtained great blessings. At that time, among those devas, there was a deva whose lifespan was about to end, and the signs of the five decays (the five signs of decline that appear before a deva's death) were manifesting. Through the power of hearing the Dharma, after his life ended, he was reborn in this heaven again, forever freed from the evil paths. At that time, in Jambudvipa (the world we inhabit), there was no Tathagata (another name for the Buddha)—like a dark night, with no moon among the stars; like a country without a ruler, like a home without a master—all joy and amusement ceased. At this time, sentient beings were lonely and without refuge, all longing for the Tathagata in their hearts, experiencing great sorrow and distress, as if they had lost their parents, as if an arrow had pierced their hearts. Together, they went to the place where the World-Honored One had once resided; the gardens and courtyards were all empty of the Buddha, and their sorrow and longing increased, unable to stop themselves. At that time, King Udayana (an ancient Indian king) lived in his palace, constantly filled with sadness, yearning to see the Buddha. All joyful matters, such as his consorts and female attendants, did not enter his mind. He thought to himself: 'I am now sorrowful and sad, and I will soon die. How can I see the Buddha before I give up my life?' Then he thought again: 'It is like a person who has someone they love in their heart but cannot see them; seeing their residence and people who resemble them might dispel their sorrow and distress.' He further thought: 'If I go to the place where the Buddha previously resided and do not see the Buddha, my wailing and grief might lead to death. I believe there is no one in the world who can equal the Tathagata in physical appearance, blessings, wisdom, and so on. How can I see the Buddha?' --------------------------------------------------------------------------------
Chinese
人除其忧恼？”作是念已，即更思惟：“我今应当造佛形像，礼拜供养。”复生是念：“若我造像不似于佛，恐当令我获无量罪。”复作念言：“假使世间有智之人，咸共称扬如来功德犹不能尽，若有一人随分赞美获福无量，我今亦然当随分造。” 即时告敕国内所有工巧之人，并令来集。人既集已，而语之言：“谁能为我造佛形像，当以珍宝重相酬偿。” 诸工巧人共白王言：“王今所敕，甚为难事！如来相好，世间无匹。我今何能造佛形像！假使毗首羯磨天而有所作，亦不能得似于如来。我若受命造佛形像，但可摸拟螺髻、玉毫少分之相，诸余相好光明威德谁能作耶？世尊会当从天来下，所造形像若有亏误，我等名称并皆退失！窃共筹量，无能敢作。” 其王尔时复告之曰：“我心决定，勿有所辞！如人患渴，欲饮河水，岂以饮不能尽，而不饮耶？” 是时诸人闻王此语，皆前拜跪共白王言：“当依所敕！然请大王垂许我等，今夜思审，明晨就作。”复白王言：“王今造像应用纯紫栴檀之木，文理、体质坚密之者，但其形相为坐、为立、高下若何？” 王以此语问诸臣众，有一智臣前白王言：“大王！当作如来坐像。何以故？一切诸佛得大菩提，转正法轮，现大神通，降伏外道， 现代汉语译本 ‘谁能解除人们的忧愁和烦恼？’这样想着，他便进一步思索：‘我现在应当建造佛的形像，礼拜供养。’他又产生这样的想法：‘如果我建造的佛像不像佛，恐怕会让我获得无量的罪过。’他又想：‘即使世间有智慧的人，共同称扬如来的功德也无法穷尽，如果有一个人随自己的能力赞美，也能获得无量的福报，我现在也应当这样，随自己的能力来建造。’ 随即，国王便告谕国内所有的工匠，命令他们前来集合。人们聚集完毕后，国王对他们说：‘谁能为我建造佛的形像，我将用珍宝重重地酬谢他。’ 众工匠共同禀告国王说：‘大王您现在所命令的，实在是件难事！如来的相好，世间没有可以比拟的。我们现在怎么能建造佛的形像呢！即使是毗首羯磨天（Vishvakarman，印度教的工匠神）来制作，也不能做得像如来。如果我们接受命令建造佛的形像，也只能模仿螺髻（头发的螺旋状发髻）、玉毫（两眉之间的白色毫毛）少许的相，其余的相好光明威德谁能制作呢？世尊可能会从天上降临，如果所造的形像有缺失错误，我们的名声都将丧失！我们私下共同商量，没有人敢做。’ 国王当时又告诉他们说：‘我心意已决，不要推辞！就像口渴的人，想要饮用河水，难道因为不能喝尽，就不喝了吗？’ 当时众人听到国王这样说，都上前拜跪，共同禀告国王说：‘应当遵照您的命令！但请大王允许我们今晚仔细思考，明天早上就开始制作。’又禀告国王说：‘大王现在建造佛像，应该用纯紫栴檀（Sandalwood，一种珍贵的木材）的木材，选择纹理、材质坚密的。只是佛像的形状是坐着、还是站着、高矮如何？’ 国王用这些话询问各位大臣，有一位有智慧的大臣上前禀告国王说：‘大王！应当制作如来的坐像。为什么呢？因为一切诸佛都是通过坐姿获得大菩提（Mahabodhi，大彻大悟），转正法轮（Dharmacakra，佛法之轮），显现大神通，降伏外道，
English
English version ‘Who can remove people's worries and afflictions?’ Thinking this, he further contemplated: ‘I should now create an image of the Buddha and make offerings.’ He then had this thought: ‘If the image of the Buddha I create does not resemble the Buddha, I fear it will bring me immeasurable sins.’ He also thought: ‘Even if the wise people in the world were to collectively praise the merits of the Tathagata (如来，another name for Buddha), they could not exhaust them. If one person praises according to their ability, they can obtain immeasurable blessings. I should do the same now, creating according to my ability.’ Immediately, the king instructed all the artisans in the country, ordering them to assemble. Once the people had gathered, the king said to them: ‘Who can create an image of the Buddha for me? I will reward them handsomely with treasures.’ The artisans together reported to the king: ‘The king's command is a very difficult task! The marks and characteristics of the Tathagata (如来，another name for Buddha) are unparalleled in the world. How can we now create an image of the Buddha! Even if Vishvakarman (毗首羯磨天，the divine architect in Hinduism) were to create it, he could not make it resemble the Tathagata (如来，another name for Buddha). If we accept the command to create an image of the Buddha, we can only imitate a small portion of the ushnisha (螺髻，the cranial protuberance on the head of the Buddha) and the urna (玉毫，the white curl of hair between the eyebrows of the Buddha). Who can create the other marks and characteristics, the light, and the majestic virtue? The World-Honored One (世尊，another name for Buddha) may descend from the heavens, and if the created image has defects or errors, our reputations will be lost! We have secretly discussed it together, and no one dares to do it.’ The king then told them: ‘My mind is made up, do not decline! It is like a thirsty person wanting to drink river water. Would they not drink because they cannot drink it all?’ At that time, the people, hearing the king's words, all bowed and knelt, reporting to the king: ‘We shall follow your command! But please allow us to think carefully tonight, and we will begin work tomorrow morning.’ They also reported to the king: ‘The image that the king is creating should use pure purple sandalwood (栴檀，Sandalwood) wood, selecting those with dense patterns and textures. But should the shape of the Buddha be sitting or standing, and what should be the height?’ The king asked his ministers about these words, and one wise minister stepped forward and reported to the king: ‘Your Majesty! You should make a seated image of the Tathagata (如来，another name for Buddha). Why? Because all Buddhas attain Great Bodhi (菩提，Enlightenment), turn the Wheel of Dharma (法轮，the wheel of Buddhist teachings), manifest great supernatural powers, and subdue heretics, --------------------------------------------------------------------------------
Chinese
作大佛事，皆悉坐故。是以应作坐师子座，结加之像。” 尔时毗首羯磨天遥见其事，审知王意欲造佛像，于其夜中作是思惟：“我身所解最为巧妙，世间之中无如我者。我若为作，应少似佛。”即变其身，而为匠者，持诸利器，至明清旦，住王门侧，令守门人具白王言：“我今欲为大王造像！我之工巧世中无匹。唯愿大王莫使余人！” 王闻此语心大欣庆，命之令入。观其容止，知是巧匠，便生念言：“世间之中何有此人？将非毗首羯磨天，或其弟子，而来此耶？”王于尔时即脱身上所著璎珞，手自捧持，以挂其颈，仍更许以种种无量诸珍宝物。时王即与主藏大臣于内藏中选择香木，肩自荷负，持与天匠，而谓之言：“善哉，仁者！当用此木为我造像，令与如来形相相似。” 尔时天匠即白王言：“我之工巧虽云第一，然造佛形相终不能尽。譬如有人以炭画日，言相似者，无有是处。设以真金而作佛像，亦复如是。有外道言：‘梵王能作一切世间，然亦不能造佛形像尽诸相好！’但我工巧世中为上，是故我今为王作耳！今晨即是月初八日，弗沙宿合毗婆诃底出现之时，佛初诞生，还有此应。此日祥庆，宜应起作。”发是语已，操斧斫木，其声上彻三十三天，至佛会所。以佛神力声所及处，众生闻 现代汉语译本：做大的佛事，大家都坐着，所以应该制作狮子座，结跏趺坐的佛像。 当时，毗首羯磨天（Vishvakarman，工巧天）远远地看到这件事，详细地知道国王想要建造佛像，于是在夜里思忖：‘我的技艺最为巧妙，世间之中没有人能比得上我。如果我来制作，应该能稍微相似于佛。’于是变化身形，成为一个工匠，拿着各种锋利的工具，到了第二天清晨，站在王宫门旁，让守门人禀告国王说：‘我现在想为大王建造佛像！我的技艺在世上无与伦比。只希望大王不要让其他人来做！’ 国王听到这话，心里非常高兴，命令他进来。观察他的容貌举止，知道是个巧匠，便心想：‘世间之中怎么会有这样的人？莫非是毗首羯磨天，或者是他的弟子，来到这里呢？’国王当时就脱下身上所穿戴的璎珞，亲手捧着，挂在他的脖子上，并且答应给他种种无量的珍宝财物。当时国王就和掌管仓库的大臣在内库中选择香木，亲自扛在肩上，拿给天匠，对他说：‘好啊，仁者！应当用这木头为我建造佛像，使它与如来的形相相似。’ 当时，天匠就对国王说：‘我的技艺虽然号称第一，然而要完全造出佛的形相终究是不可能的。譬如有人用炭来画太阳，说它相似，是没有这种道理的。即使用真金来制作佛像，也是如此。有外道说：‘梵天（Brahma）能够创造一切世间，然而也不能完全造出佛的形像，具备所有的相好！’但我工巧在世间是最好的，所以我现在为大王制作罢了！今天早上就是月初八，弗沙星（Pushya）与毗婆诃底（毗婆诃底）出现的时候，佛陀最初诞生，还有这样的应验。这天吉祥喜庆，应该开始制作。’说完这话，拿起斧头砍木头，那声音上传到三十三天（Trayastrimsha Heaven），到达佛陀的集会处。凭借佛的神力，声音所到达的地方，众生都听到了。