Chinese
大正藏第 21 册 No. 1418 佛说一切如来安像三昧仪轨经 No. 1418 佛说一切如来安像三昧仪轨经 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 尔时世尊入三摩地。名一切如来金刚安像三昧。从三昧起。说彼塑画雕造庄严一切佛。及诸贤圣之众。安像庆赞仪轨之法。欲造佛像。先得了知十种法则阿阇梨。复须善知佛身一切圆满之相。及停分大小之量。于息灾增益等。真言印法仪轨之事皆悉明了。然得于彼寺舍殿塔之内造诸尊像。若所造佛像仪相阙少。不得安像庆赞。若仪相不圆。令彼众生现世未来得大苦怖。是故一心求造圆满。若圆满已。令前知法阿阇梨。依真言仪轨。请佛安像供养庆赞。即得如来贤圣。降临随喜成就功德。若造像毕已经久时。而不行安像庆赞。于其后时反获不吉。设复有人供养礼拜。终无福利。如无智人人相不具。令彼世间而生轻慢。若阿阇梨请安佛像。而不知法及阙少仪轨。如酥入灰。欲作护摩必无果报。是故造像须具相圆满。令安像庆赞仪轨具足。令诸有情得大福报。 尔时有一菩萨而白佛言。世尊佛身无相。犹若虚空遍一切处。云何今说令安佛像。佛言汝今谛听。我为久修行者。说彼法身无相无为。遍一切处 现代汉语译本 《佛说一切如来安像三昧仪轨经》 西天译经三藏朝散大夫试鸿胪少卿传法大师臣施护奉 诏译 尔时，世尊入于三摩地（Samadhi，禅定），此三摩地名为一切如来金刚安像三昧。从三昧中出定后，世尊宣说了关于塑造、绘画、雕刻、庄严一切佛，以及诸位贤圣之众的安像庆赞仪轨之法。想要建造佛像，首先需要找到一位通达十种法则的阿阇梨（Acharya，导师）。这位阿阇梨还必须精通佛身一切圆满之相，以及停分大小的量度。对于息灾、增益等真言（Mantra，咒语）印法仪轨之事，都要完全明了。然后才能在寺舍殿塔之内建造诸尊像。如果所造佛像的仪相有所欠缺，就不能进行安像庆赞。如果仪相不圆满，会使众生在现世和未来遭受巨大的痛苦和恐惧。因此，必须一心一意地追求建造圆满的佛像。如果佛像已经圆满，就请先前知法的阿阇梨，依照真言仪轨，请佛安像供养庆赞，这样就能得到如来贤圣的降临，随喜并成就功德。如果造像完毕已经很久，却没有进行安像庆赞，那么之后反而会招致不吉。即使有人供养礼拜，也终究不会获得福报。这就像一个没有智慧的人，相貌不完整，会使世间之人对他产生轻慢之心。如果阿阇梨请安佛像，却不知晓法度，或者缺少仪轨，就如同酥油掉进灰里，想要作护摩（Homa，火供）也必定没有果报。因此，建造佛像必须具备圆满的相好，并且使安像庆赞的仪轨完备，这样才能使一切有情众生获得巨大的福报。 这时，有一位菩萨问佛说：‘世尊，佛身无相，犹如虚空遍及一切处，为什么现在又说要安佛像呢？’佛说：‘你仔细听着，我为那些长久修行的人，宣说那法身无相无为，遍及一切处。’
English
English version The Sutra of the Ritual for Establishing Images in Samadhi of All Tathagatas Spoken by the Buddha Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple and Great Master of Spreading the Dharma, under Imperial Decree from the Western Regions At that time, the World Honored One entered into a Samadhi (meditative state) called the Vajra Establishing Image Samadhi of All Tathagatas. Emerging from this Samadhi, the World Honored One spoke of the rituals for sculpting, painting, carving, and adorning all Buddhas and assemblies of noble sages, as well as the rites for establishing images and offering praise. To create a Buddha image, one must first find an Acharya (teacher) who understands the ten principles. This Acharya must also be well-versed in all the perfect characteristics of the Buddha's body, as well as the proportions of its size. They must be completely clear about the mantras (sacred utterances), mudras (hand gestures), and rituals for pacifying disasters and increasing benefits. Only then can they create images of various deities within temples, shrines, and pagodas. If the created Buddha image lacks proper features, it should not be established or praised. If the features are incomplete, it will cause great suffering and fear for sentient beings in this life and in the future. Therefore, one must wholeheartedly strive to create a perfect image. Once the image is complete, the Acharya who knows the Dharma should, according to the mantra rituals, invite the Buddha to establish the image, make offerings, and offer praise, so that the Tathagatas and noble sages will descend, rejoice, and accomplish merit. If the image has been completed for a long time without performing the establishment and praise rituals, it will bring misfortune later on. Even if someone makes offerings and prostrations, they will ultimately receive no blessings. It is like a person without wisdom, whose appearance is incomplete, causing others in the world to despise them. If the Acharya invites the Buddha to establish the image but does not know the Dharma or lacks the rituals, it is like ghee falling into ashes; there will be no reward for performing a Homa (fire offering). Therefore, the creation of an image must have complete and perfect features, and the rituals for establishing and praising the image must be complete, so that all sentient beings may receive great blessings. At that time, a Bodhisattva asked the Buddha, 'World Honored One, the Buddha's body is without form, like space pervading everywhere. Why do you now say to establish Buddha images?' The Buddha said, 'Listen carefully, I will speak to those who have practiced for a long time about the Dharmakaya (Dharma body), which is without form, without action, and pervades everywhere.' --------------------------------------------------------------------------------
Chinese
犹在虚空。本自寂然不生不灭。云何安像。今为初发心众生。令彼得福作如是说安像庆赞结净之法。欲建曼拏罗。先拣吉星吉日。于结界胜地清净之处。陈设伞盖幢幡香华灯果。然令阿阇梨依法仪轨一心召请。先于结界地上下。五色粉絣线作曼拏罗。请五族如来及菩萨眷属等。须依此根本仪轨。不得依别仪请召。又阿阇梨入佛堂殿安像之时。须手腕及指。带钏镮等庄严于身。阿阇梨并弟子。一心观想如来一切圆满之相。然后合掌作礼瞻仰圣贤。以清净香花香水灯果依法仪轨献阏伽香灯。献已入定心离疑念。诵此真言三遍。 三摩野萨怛鑁 三摩野萨怛鑁 诵此真言已而启请言。如一切佛安住睹史陀天。亦如佛在摩邪夫人胎藏。愿佛慈悲住此亦然。愿佛恒住弟子某甲。为发菩提心受此香花供养。请佛像已。复与施主弟子受戒。所有供养仪则等。一切须依阿阇梨言教不得怠慢。令彼施主得大果报。请召如来安住坐位。以香华灯果饮食。诵真言献阏伽供养。所有佛像面东安置。用黄衣盖覆。阿阇梨作观想。想佛如一聚火。诵此真言七遍掷白芥子。 唵萨哩嚩(二合)播(引)波娑普(二合)吒那贺曩嚩日啰(二合引)野萨嚩(二合)贺 诵此真言已。复想如来如真实身诸相圆满。然以唵阿吽 现代汉语译本： 仍然存在于虚空中。本来就是寂静无为，不生不灭的。为什么要安放佛像呢？现在是为了初发心的众生，让他们能够得到福报，才这样说安放佛像、庆贺赞叹、结界清净的方法。想要建立曼拏罗（Mandala，坛城），首先要选择吉星吉日，在结界的殊胜之地、清净之处，陈设伞盖、幢幡、香花灯果。然后让阿阇梨（Acharya，导师）依照法定的仪轨，一心召请。先在结界之地的上下，用五色粉末拉线，制作曼拏罗。迎请五族如来（Five Dhyani Buddhas）以及菩萨眷属等。必须依照这个根本的仪轨，不得依照其他的仪轨请召。另外，阿阇梨进入佛堂殿安放佛像的时候，必须在手腕和手指上，佩戴手镯、臂环等来庄严自身。阿阇梨和弟子，一心观想如来一切圆满的相貌。然后合掌作礼，瞻仰圣贤。用清净的香花、香水、灯果，依照法定的仪轨献上阏伽（Arghya，供水）和香灯。献完之后，进入禅定，心中没有疑惑和杂念。诵念这个真言三遍。 三摩野萨怛鑁 三摩野萨怛鑁 诵念这个真言之后，开始祈请说：‘就像一切佛安住在睹史陀天（Tushita Heaven，兜率天），也像佛在摩邪夫人（Maya，摩耶）的胎藏中一样，愿佛慈悲也安住在这里。愿佛永远安住在弟子某甲这里，为了发起菩提心，接受这些香花供养。’迎请佛像之后，再给施主弟子授戒。所有的供养仪则等等，一切都必须依照阿阇梨的言教，不得怠慢。让那些施主得到大的果报。请召如来安住在座位上，用香华灯果饮食，诵念真言献上阏伽供养。所有的佛像都面向东方安置，用黄色的衣服盖住。阿阇梨进行观想，观想佛像如同一团火焰。诵念这个真言七遍，抛掷白芥子。 唵萨哩嚩(二合)播(引)波娑普(二合)吒那贺曩嚩日啰(二合引)野萨嚩(二合)贺 诵念这个真言之后。再次观想如来如真实身，诸相圆满。然后用唵阿吽
English
English version: Still present in the void. Originally, it is quiescent, without arising or ceasing. Why install images? Now, for the sake of sentient beings who have just aroused the aspiration for enlightenment, to enable them to obtain blessings, we speak of the methods of installing images, celebrating praises, and establishing purity through consecration. If one wishes to construct a Mandala (sacred geometric configuration), first select auspicious stars and days. In a consecrated and pure place, arrange umbrellas, canopies, banners, incense, flowers, lamps, and fruits. Then, have the Acharya (spiritual teacher) summon with one mind according to the prescribed rituals. First, above and below the consecrated ground, use five-colored powders to draw lines, creating the Mandala. Invite the Five Dhyani Buddhas (Five Wisdom Buddhas) and their Bodhisattva retinues, etc. One must follow this fundamental ritual and not summon according to other rituals. Furthermore, when the Acharya enters the Buddha hall to install the image, they must adorn their wrists and fingers with bracelets, armlets, and other ornaments. The Acharya and disciples should single-mindedly visualize the complete and perfect form of the Tathagata (Buddha). Then, with palms joined in reverence, gaze upon the sages and worthies. Use pure incense, flowers, fragrant water, lamps, and fruits to offer Arghya (water offering) and incense lamps according to the prescribed rituals. After offering, enter into samadhi (meditative state), free from doubt and distraction. Recite this mantra three times. Samaya Satvam Samaya Satvam After reciting this mantra, begin the invocation, saying: 'Just as all Buddhas reside in Tushita Heaven (the heaven of contentment), and just as the Buddha was in the womb of Maya (mother of Buddha), may the Buddha compassionately reside here as well. May the Buddha always reside with disciple [name], and for the sake of arousing Bodhicitta (the mind of enlightenment), accept these offerings of incense and flowers.' After inviting the Buddha image, administer precepts to the patrons and disciples. All offerings and rituals, etc., must be performed according to the Acharya's instructions, without negligence. May those patrons receive great rewards. Invite the Tathagata to reside on the seat, and with incense, flowers, lamps, fruits, and food, recite the mantra and offer Arghya. All Buddha images should be placed facing east and covered with yellow cloth. The Acharya should perform visualization, imagining the Buddha as a mass of fire. Recite this mantra seven times and throw white mustard seeds. Om Sarva Papa Sphota Daha Vajraya Svaha After reciting this mantra, visualize the Tathagata as the true body, complete with all auspicious marks. Then, use Om Ah Hum. --------------------------------------------------------------------------------
Chinese
三字安在像身三处用唵字安顶上。用阿字安口上。用吽字安心上。若诵得本尊根本真言但安心上。若请召印或金刚印或钩印依法而作。若人无力随力令作。所用器物或金银宝玉铜石瓦器木器螺杯及树叶。皆得为阏伽供养。若法中使铜器作阏伽。最上如金石等。佛像故暗。涂香油在上。用草刷子洗刷令净。然用歌赞妓乐令童女歌舞等。复诵香油真言。 唵萨哩嚩(二合)怛他誐多迦野尾戍驮你(引)娑嚩(二合)贺(引) 若贤瓶用五或八。以白檀香涂之。种种香水满彼瓶中而即加持。复令童女合线。染成五色上好新鲜缠瓶周回。复用五宝五药花果等入于贤瓶。诵最胜佛顶真言或白伞盖真言。摋白芥子以为加持。或念息灾真言亦得。若洗浴佛像。先涂香油复用尼俱陀树叶优昙树叶为粖。五谷五种净水以铜器盛之。洗浴佛像。然令弟子一切众人。诵于偈赞及诸歌乐。以为吉祥之音。适悦尊像如灌顶仪。则乃诵佛眼菩萨真言能除一切垢。 唵萨哩嚩(二合)啰祖(引)波贺啰拏娑嚩(二合引)贺(引) 诵此真言已。阿阇梨言。如佛降生之时沐浴佛身。一切如来亦复如是。我今以清净最上之水洗浴佛像。复诵灌顶真言。 唵萨哩嚩(二合)怛他(引)誐哆(引)鼻诜(引)迦三摩野室哩(二 现代汉语译本 三字（唵(Om)，阿(Ah)，吽(Hum)）安放在佛像身上的三个位置：用唵字安在头顶上，用阿字安在口上，用吽字安在心上。如果能诵持本尊根本真言，只需安在心上。如果要做请召印、金刚印或钩印，要依法进行。如果有人能力不足，可以随自己的能力去做。所用的器物，无论是金银宝玉、铜石瓦器、木器螺杯，还是树叶，都可以用来做阏伽（Argha，供养水）供养。如果在法事中使用铜器制作阏伽，这是最好的，如同使用金石等材质一样。如果佛像因为年代久远而变得昏暗，可以在上面涂抹香油，用草刷子洗刷干净。然后用歌赞妓乐，让童女歌舞等，再诵持香油真言： 唵 萨哩嚩（二合） 怛他誐多 迦野 尾戍驮你（引） 娑嚩（二合） 贺（引） 如果使用贤瓶，可以用五个或八个。用白檀香涂抹它们。在瓶中装满各种香水，然后进行加持。再让童女将线合股，染成五种颜色，用上好新鲜的线缠绕瓶身。再将五宝、五药、花果等放入贤瓶中，诵持最胜佛顶真言或白伞盖真言，撒白芥子进行加持。或者念诵息灾真言也可以。如果要洗浴佛像，先涂抹香油，再用尼俱陀树叶（榕树叶）、优昙树叶（菩提树叶）为粖（粉末），用五谷和五种净水，用铜器盛放。洗浴佛像时，让弟子和所有人都诵持偈赞和各种歌乐，作为吉祥的声音，使佛像感到愉悦，如同进行灌顶仪式一样。然后诵持佛眼菩萨真言，能去除一切污垢： 唵 萨哩嚩（二合） 啰祖（引） 波贺啰拏 娑嚩（二合引） 贺（引） 诵持此真言后，阿阇梨（Acharya，导师）说：‘如同佛陀降生之时沐浴佛身一样，一切如来也都是如此。我今天用清净最上的水洗浴佛像。’再诵持灌顶真言： 唵 萨哩嚩（二合） 怛他（引） 誐哆（引） 鼻诜（引） 迦 三摩野 室哩（二合） 曳 娑嚩（二合引） 贺（引）
English
English version The three syllables (Om, Ah, Hum) are placed on three locations of the Buddha image: place 'Om' on the top of the head, 'Ah' on the mouth, and 'Hum' on the heart. If one can recite the root mantra of the principal deity, it is sufficient to place it on the heart. If performing the summoning mudra, Vajra mudra, or hook mudra, it should be done according to the Dharma. If someone lacks the ability, they can do it according to their capacity. The utensils used, whether they are gold, silver, precious gems, copper, stone, earthenware, wooden vessels, conch cups, or leaves, can all be used for Argha (offering water) offerings. If copper utensils are used to make Argha in the Dharma practice, it is the best, just like using materials such as gold and stone. If the Buddha image is dark due to age, apply fragrant oil on it and scrub it clean with a grass brush. Then use songs, praises, music, and let young girls sing and dance, and then recite the fragrant oil mantra: Om Sarva Tathagata Kaya Vishodhana Svaha If using auspicious vases, use five or eight. Smear them with white sandalwood. Fill the vases with various fragrant waters and then bless them. Then have young girls combine threads, dye them into five colors, and wrap the vases with good, fresh threads. Then put five treasures, five medicines, flowers, fruits, etc., into the auspicious vases, and recite the Supreme Victorious Buddha Crown mantra or the White Umbrella mantra, and sprinkle white mustard seeds for blessing. Or reciting the pacifying mantra is also acceptable. If bathing the Buddha image, first apply fragrant oil, then use Nyagrodha tree leaves (banyan leaves) and Udumbara tree leaves (Bodhi tree leaves) as powder, and use five grains and five kinds of pure water, and put them in copper vessels. When bathing the Buddha image, let the disciples and everyone recite verses of praise and various songs and music as auspicious sounds, making the Buddha image feel pleased, just like performing an initiation ceremony. Then recite the Buddha Eye Bodhisattva mantra, which can remove all defilements: Om Sarva Rajo Apaharana Svaha After reciting this mantra, the Acharya (teacher) says: 'Just as when the Buddha was born, his body was bathed, all Tathagatas are also like this. Today, I am bathing the Buddha image with pure and supreme water.' Then recite the initiation mantra: Om Sarva Tathagatabhisheka Samaya Shriye Svaha -------------------------------------------------------------------------------- 合)曳(引)吽