English
English version: These are the matters: First, to prevent those devas (gods) from seeing the impure things of the human world; second, to prevent those women from having lustful thoughts when they see the heavenly men; third, also to prevent husbands from having amorous intentions when they see the heavenly women; fourth, to allow people in the human world to see from afar the various offerings of the heavens; fifth, the bodies of the devas are radiant, pure, and subtle, not visible to humans, but by the divine power of the Buddha, they are clearly and distinctly visible to all. At that time, the World-Honored One (Bhagavān, an epithet of the Buddha) descended from the heavens for the first time, his feet stepping on the jeweled staircase. Brahmā (the lord of the Form Realm) was on the right, holding a white canopy in his hand; Indra (the lord of the Desire Realm) was on the left, holding a white whisk in his hand. The rest of the devas all rode in the void, following the Buddha down, playing various kinds of music at the same time, each holding banners and jeweled canopies, scattering flowers as offerings. The Śuddhāvāsa (Pure Abodes) devas crowded the void, with countless hundreds of thousands of heavenly maidens holding jewels and necklaces, singing praises of the Buddha's virtues. Furthermore, there were devas raining down various fragrances and various flowers in the void, and the nāgas (dragons) raining down subtle fragrant rain. At that time, the sky was clear and free of clouds, and the sound of thunder was beautiful, bringing joy to those who heard it. The Gandharvas (celestial musicians) and the Kiṃnaras (celestial singers) played the subtle melodies of the Devanāgas (heavenly dragons), singing praises of the Tathāgata's (Thus Come One, an epithet of the Buddha) past lives. At that time, within Jambudvīpa (the continent where we live), the king and his ministers, along with the fourfold assembly (monks, nuns, laymen, and laywomen), were spread all around the city of Saṃkāśya (the city where the Buddha descended from Trāyastriṃśa Heaven), some scattering fragrant flowers, some holding banners and canopies, blowing conches and beating drums, making various kinds of music as offerings to the sky, raising their hands in añjali (palms together), gazing up at the Buddha. Human and heavenly famous flowers were scattered from above and below, falling in profusion, piling up to the knees. Those non-Buddhists who saw these things all aroused the mind of faith, taking refuge and paying homage. At that time, the World-Honored One stepped on the jeweled staircase, descending step by step, reaching halfway down. The Four Heavenly Kings (Cāturmahārājikakāyikas, the first heaven of the Desire Realm) immediately made extensive offerings there. This offering was extremely wonderful and exquisite, never seen since the beginning of the kalpa (eon)! At that time, after the Tathāgata had received the offerings of the devas, he descended the steps with the assembly, reaching the lowest level. Just as he was about to step on the ground, the bhikṣuṇī (nun) Utpalavarṇā (Lotus-Colored Nun, a female disciple of the Buddha) transformed her body, becoming a cakravartin (wheel-turning king, an ideal universal ruler), leading the four kinds of troops and the seven treasures as a guide in front, descending from the sky, quickly arriving at the place where the Buddha was. The various countries --------------------------------------------------------------------------------
Chinese
王等各兴是念：“此转轮王从何所来？”于时尊者须菩提在自房中见佛下来，即整衣服，遥申礼敬。时莲花色比丘尼舍轮王身，还复本形，遽即顶礼佛、世尊足。 尔时世尊种种呵责彼比丘尼，而谓之曰：“汝今知不！须菩提已先礼我。汝得谁教，变作轮王？汝得预出家，受具足戒，已过其分。汝智慧微少，谄诈无边，慈悲报恩，如露一滴。岂能于我法中而为上首！” 时莲花色比丘尼闻佛教诲，深生愧耻，即白佛言：“世尊！我今自知为过不少。从今以往，不敢复更变现神通！” 尔时阎浮提内，国王、大臣并四部众，皆以所持种种供具供养于佛。时优陀延王顶戴佛像，并诸上供珍异之物，至如来所而以奉献。佛身相好，具足端严，在诸天中殊特明显。譬如满月离众云曀。所造之像而对于佛，犹如堆阜比须弥山，不可为喻，但有螺髻及以玉毫少似于佛，而令四众知是佛像。 尔时优陀延王白佛言：“世尊！如来过去于生死中为求菩提，行无量无边难行苦行，获是最上微妙之身，无与等者。我所造像不似于佛，窃自思惟，深为过咎！” 尔时世尊告彼王言：“非为过咎！汝今已作无量利益，更无有人与汝等者。汝今于我佛法之中初为轨则，以是因缘故，令无量众生得大信利。汝今已获 现代汉语译本 国王等各自心中想：‘这位转轮王是从哪里来的？’当时尊者须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）在自己的房中看见佛陀降临，立即整理衣服，遥远地表达敬意。这时莲花色比丘尼（Utpalavarna，以神通著称的比丘尼）舍弃了转轮王的身相，恢复了本来的形貌，赶紧顶礼佛陀、世尊的足。 当时世尊种种呵责那位比丘尼，并且对她说：‘你现在知道吗！须菩提已经先向我顶礼了。你得到谁的教唆，变化成转轮王？你能够预先出家，受具足戒，已经超过了你的本分。你智慧微少，谄媚虚诈没有边际，慈悲报恩之心，像露水一样微不足道。怎么能够在我的佛法中成为领导者！’ 当时莲花色比丘尼听了佛陀的教诲，深深地感到惭愧，立即对佛陀说：‘世尊！我现在自己知道犯下的过错不少。从今以后，不敢再变化显现神通！’ 当时阎浮提（Jambudvipa，指我们所居住的这个世界）内，国王、大臣以及四部众（比丘、比丘尼、优婆塞、优婆夷）都用所持的种种供具供养佛陀。当时优陀延王（King Udayana）头顶着佛像，以及各种上等的供品和珍奇之物，来到如来（Tathagata，佛陀的称号之一）所在的地方，奉献给佛陀。佛陀的身体相好庄严，在诸天之中特别明显。譬如满月脱离了众云的遮蔽。所造的佛像和佛陀相比，犹如小土堆比须弥山（Mount Sumeru，佛教宇宙观中的圣山），无法相比，只有螺髻（ushnisha，佛顶的肉髻）以及玉毫（urna，两眉之间的白毫）稍微相似于佛陀，而让四众知道这是佛像。 当时优陀延王对佛陀说：‘世尊！如来过去在生死轮回中为了求得菩提（Bodhi，觉悟），行了无量无边艰难的苦行，才获得这最上微妙的身体，没有谁可以与之相比。我所造的佛像不像佛陀，私下思量，深感过错！’ 当时世尊告诉那位国王说：‘这不是过错！你现在已经做了无量的利益，再也没有人可以和你相比。你现在在我的佛法之中，最初成为榜样，因为这个因缘，让无量的众生得到巨大的信心和利益。你现在已经获得…’
English
English version The kings and others each thought: 'Where did this Chakravartin King (Chakravartin, a universal monarch) come from?' At that time, the Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for understanding emptiness) saw the Buddha descending in his own room, and immediately adjusted his clothes, expressing his reverence from afar. Then, the Bhikkhuni Utpalavarna (Utpalavarna, a bhikkhuni known for her supernatural powers) relinquished the form of the Chakravartin King, returned to her original form, and immediately prostrated herself at the feet of the Buddha, the World Honored One. At that time, the World Honored One variously rebuked that Bhikkhuni, and said to her: 'Do you know now! Subhuti has already prostrated to me first. Who taught you to transform into a Chakravartin King? You were able to leave home early and receive the full precepts, which is already beyond your due. Your wisdom is meager, your flattery and deceit are boundless, and your compassion and gratitude are like a drop of dew. How can you be a leader in my Dharma!' At that time, the Bhikkhuni Utpalavarna, hearing the Buddha's teachings, felt deeply ashamed, and immediately said to the Buddha: 'World Honored One! I now know myself that I have committed not a few faults. From now on, I dare not transform and manifest supernatural powers again!' At that time, within Jambudvipa (Jambudvipa, the continent where we live), the kings, ministers, and the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas) all offered the Buddha with various offerings they held. At that time, King Udayana (King Udayana) carried the Buddha image on his head, along with various superior offerings and precious objects, to the place where the Tathagata (Tathagata, one of the titles of the Buddha) was, and offered them to the Buddha. The Buddha's body was adorned with excellent marks, especially prominent among the devas. It was like a full moon leaving the obscuration of the clouds. The image made was compared to the Buddha, like a small mound compared to Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), incomparable, only the ushnisha (ushnisha, the cranial protuberance on the Buddha's head) and the urna (urna, the white hair between the eyebrows) were slightly similar to the Buddha, and allowed the fourfold assembly to know that it was a Buddha image. At that time, King Udayana said to the Buddha: 'World Honored One! In the past, the Tathagata, in the cycle of birth and death, in order to seek Bodhi (Bodhi, enlightenment), practiced immeasurable and boundless difficult practices, and obtained this supreme and subtle body, with which no one can compare. The image I made is not like the Buddha, and I privately think that I have committed a deep fault!' At that time, the World Honored One told that king: 'This is not a fault! You have now done immeasurable benefits, and no one can compare with you. You are now the first to become a model in my Dharma, and because of this cause, you have allowed immeasurable sentient beings to obtain great faith and benefit. You have now obtained...' -------------------------------------------------------------------------------- 无量福德、广大善根。”
Chinese
时天帝释复告王言：“王今于此勿怀忧惧！如来先在天上及此人间，皆称赞于王造像功德，凡诸天众悉亦随喜。未来世中有信之人，皆因王故，造佛形像而获胜福。王今宜应欢喜自庆！” 佛说大乘造像功德经卷上 大正藏第 16 册 No. 0694 佛说大乘造像功德经 佛说大乘造像功德经卷下 大唐于阗三藏提云般若奉 制译 尔时世尊于僧伽尸道场坐师子座。时诸四众心各念言：“我等愿闻如来演说造像功德。若有众生作佛形像，设不相似，得几所福？” 尔时弥勒菩萨摩诃萨知其念，即从座起，偏袒右肩，长跪合掌，白佛言：“世尊！今优陀延王造佛形像，若佛在世、若已涅槃，其有信心能随造者，所获功德，唯愿世尊广说其相！” 佛告弥勒菩萨言：“弥勒！谛听，谛听！善思念之！当为汝说。若有净信善男子、善女人，于佛功德专精系念，常观如来威德自在，具足十力、四无所畏、十八不共法、大慈大悲、一切智智、三十二种大人之相、八十随形好，一一毛孔皆有无量异色光明，百千亿种殊胜福德庄严成就，无量智慧，明了通达无量三昧、无量法忍、无量陀罗尼、无量神通。如是等一切功德皆无有量，离众过失，无与等 ‘无量的福德，广大的善根。’ 这时，天帝释（Devendra，众神之王）又告诉国王说：‘大王您现在不必为此感到忧愁和恐惧！如来（Tathagata，佛的称号）先前在天上和人间，都称赞您塑造佛像的功德，所有的天众也都随喜赞叹。未来世中，有信心的人，都会因为您的缘故，塑造佛的形象而获得殊胜的福报。大王您现在应该欢喜，为自己庆贺！’ 《佛说大乘造像功德经》卷上 大正藏第16册 No. 0694 《佛说大乘造像功德经》 《佛说大乘造像功德经》卷下 大唐于阗（Khotan，古国名，位于今新疆一带）三藏提云般若（Devaprajna，译经师）奉旨翻译 这时，世尊（Bhagavan，佛的称号）在僧伽尸（Samghasi，地名）道场，坐在狮子座上。当时，在场的比丘、比丘尼、优婆塞、优婆夷（佛教四众弟子）各自心中想着：‘我们希望听如来演说塑造佛像的功德。如果有人塑造佛的形象，即使不完全相似，能得到多少福报呢？’ 这时，弥勒菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva，未来佛）知道他们的想法，就从座位上站起来，袒露右肩，长跪合掌，对佛说：‘世尊！现在优陀延王（King Udayana，国王名）塑造佛的形象，无论是佛在世时，还是已经涅槃（Nirvana，佛教术语，指解脱）后，有信心的人能够跟随他塑造佛像，所获得的功德，希望世尊详细地解说其中的情形！’ 佛告诉弥勒菩萨说：‘弥勒！仔细听，仔细听！好好地思量！我将为你解说。如果有具清净信心的善男子、善女人，对于佛的功德专心致志地忆念，常常观想如来的威德自在，具足十力（Ten Powers of a Buddha，佛的十种力量）、四无所畏（Four Fearlessnesses，佛的四种无畏）、十八不共法（Eighteen Unique Qualities of a Buddha，佛的十八种不共之法）、大慈大悲（Great loving-kindness and great compassion，伟大的慈爱和伟大的悲悯）、一切智智（Omniscience，对一切事物的智慧）、三十二种大人之相（Thirty-two Marks of a Great Man，佛的三十二种大丈夫相）、八十随形好（Eighty Minor Marks，佛的八十种随形好），每一个毛孔都有无量异色的光明，百千亿种殊胜的福德庄严成就，无量的智慧，明了通达无量的三昧（Samadhi，禅定）、无量的法忍（Tolerance of the Dharma，对佛法的忍耐力）、无量的陀罗尼（Dharani，总持，咒语）、无量的神通（Supernatural Powers，超自然能力）。像这些等等一切功德都是无量的，远离各种过失，没有可以与之相比的。’