T16n0694_佛說大乘造像功德經

大正藏第 16 冊 No. 0694 佛說大乘造像功德經

No. 694

佛說大乘造像功德經卷上

大唐于闐三藏提云般若奉　制譯

如是我聞：

一時佛在三十三天波利質多羅樹下，與無量大比丘眾及無量大菩薩眾俱，彌勒菩薩摩訶薩而為上首。

爾時世尊在彼天上，三月安居，為母說法，于諸天眾多所利益，令無量諸天離苦解脫。無量諸天皆蒙法利，獲大福果。時彼眾中有一天子，壽將欲盡，五衰相現，以聞法力，命終之後還生此天，永離惡道。

爾時閻浮提中無有如來——譬如暗夜，星中無月；如國無君，如家無主——歡娛、戲樂一切都息。是時眾生孤獨無依，皆于如來心懷戀慕，生大憂惱，如喪父母，如箭入心，共往世尊曾所住處，園林、庭宇悉空無佛，倍加悲戀，不能自止。

爾時優陀延王住在宮中，常懷悲感，渴仰于佛，夫人、婇女諸歡樂事皆不涉心，作是念言：「我今憂悲，不久當死。云何令我未捨命間，得見於佛？」尋復思惟：「譬若有人，心有所愛，而不得見，見其住處及相似人，或除憂惱。」復更思惟：「我今若詣佛先住處，不見於佛，哀號感切，或致於死。我觀世間無有一人能與如來色相、福德、智慧等者。云何令我得見是

【現代漢語翻譯】現代漢語譯本《佛說大乘造像功德經》捲上

大唐于闐三藏提云般若奉旨譯

如是我聞：

一時，佛在三十三天（佛教宇宙觀中位於須彌山頂的天界）波利質多羅樹下，與無量的大比丘眾以及無量的大菩薩眾在一起，彌勒菩薩摩訶薩（未來佛）為這些菩薩眾的首領。

當時，世尊在那天上，進行了為期三個月的安居（僧侶雨季的修行），為他的母親說法，利益了眾多的天人，使無量的天人脫離了痛苦，獲得了解脫。無量的天人都蒙受了佛法的利益，獲得了巨大的福報。當時，在這些天人之中，有一位天子，壽命將要終結，出現了五衰相（天人臨終前的五種衰敗跡象），因為聽聞佛法的力量，命終之後又重新轉生到這個天界，永遠脫離了惡道。

當時，在閻浮提（我們所居住的這個世界）中沒有如來——就像黑暗的夜晚，星星中沒有月亮；像國家沒有君主，像家庭沒有主人——歡娛、戲樂全都停止了。這時，眾生孤獨無依，都對如來心懷戀慕，產生巨大的憂愁煩惱，就像失去了父母一樣，就像箭射入了心中一樣，一起前往世尊曾經居住的地方，園林、庭院都空無佛陀，更加悲傷思念，不能自已。

當時，優陀延王（古代印度國王）住在宮中，常常懷著悲傷的感情，渴望見到佛陀，夫人、婇女等一切歡樂的事情都不能進入他的心中，他這樣想道：『我現在憂愁悲傷，不久就要死了。怎樣才能讓我在還沒有捨棄生命的時候，得見佛陀呢？』隨即又思考道：『就像有的人，心中有所愛戀，卻不能見到，見到他居住的地方以及相似的人，或許可以消除憂愁煩惱。』又進一步思考：『我現在如果前往佛陀先前居住的地方，見不到佛陀，哀號感傷，或許會導致死亡。我認為世間沒有一個人能夠與如來的色相、福德、智慧等等同。怎樣才能讓我得見佛陀呢？』

【English Translation】 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?'

人除其憂惱？」作是念已，即更思惟：「我今應當造佛形像，禮拜供養。」復生是念：「若我造像不似於佛，恐當令我獲無量罪。」復作念言：「假使世間有智之人，咸共稱揚如來功德猶不能盡，若有一人隨分讚美獲福無量，我今亦然當隨分造。」

即時告敕國內所有工巧之人，並令來集。人既集已，而語之言：「誰能為我造佛形像，當以珍寶重相酬償。」

諸工巧人共白王言：「王今所敕，甚為難事！如來相好，世間無匹。我今何能造佛形像！假使毗首羯磨天而有所作，亦不能得似於如來。我若受命造佛形像，但可摸擬螺髻、玉毫少分之相，諸餘相好光明威德誰能作耶？世尊會當從天來下，所造形像若有虧誤，我等名稱並皆退失！竊共籌量，無能敢作。」

其王爾時復告之曰：「我心決定，勿有所辭！如人患渴，欲飲河水，豈以飲不能盡，而不飲耶？」

是時諸人聞王此語，皆前拜跪共白王言：「當依所敕！然請大王垂許我等，今夜思審，明晨就作。」復白王言：「王今造像應用純紫栴檀之木，文理、體質堅密之者，但其形相為坐、為立、高下若何？」

王以此語問諸臣眾，有一智臣前白王言：「大王！當作如來坐像。何以故？一切諸佛得大菩提，轉正法輪，現大神通，降伏外道，

【現代漢語翻譯】現代漢語譯本『誰能解除人們的憂愁和煩惱？』這樣想著，他便進一步思索：『我現在應當建造佛的形像，禮拜供養。』他又產生這樣的想法：『如果我建造的佛像不像佛，恐怕會讓我獲得無量的罪過。』他又想：『即使世間有智慧的人，共同稱揚如來的功德也無法窮盡，如果有一個人隨自己的能力讚美，也能獲得無量的福報，我現在也應當這樣，隨自己的能力來建造。』隨即，國王便告諭國內所有的工匠，命令他們前來集合。人們聚集完畢后，國王對他們說：『誰能為我建造佛的形像，我將用珍寶重重地酬謝他。』眾工匠共同稟告國王說：『大王您現在所命令的，實在是件難事！如來的相好，世間沒有可以比擬的。我們現在怎麼能建造佛的形像呢！即使是毗首羯磨天（Vishvakarman，印度教的工匠神）來製作，也不能做得像如來。如果我們接受命令建造佛的形像，也只能模仿螺髻（頭髮的螺旋狀髮髻）、玉毫（兩眉之間的白色毫毛）少許的相，其餘的相好光明威德誰能製作呢？世尊可能會從天上降臨，如果所造的形像有缺失錯誤，我們的名聲都將喪失！我們私下共同商量，沒有人敢做。』國王當時又告訴他們說：『我心意已決，不要推辭！就像口渴的人，想要飲用河水，難道因為不能喝盡，就不喝了嗎？』當時眾人聽到國王這樣說，都上前拜跪，共同稟告國王說：『應當遵照您的命令！但請大王允許我們今晚仔細思考，明天早上就開始製作。』又稟告國王說：『大王現在建造佛像，應該用純紫栴檀（Sandalwood，一種珍貴的木材）的木材，選擇紋理、材質堅密的。只是佛像的形狀是坐著、還是站著、高矮如何？』國王用這些話詢問各位大臣，有一位有智慧的大臣上前稟告國王說：『大王！應當製作如來的坐像。為什麼呢？因為一切諸佛都是通過坐姿獲得大菩提（Mahabodhi，大徹大悟），轉正法輪（Dharmacakra，佛法之輪），顯現大神通，降伏外道，

【English Translation】 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 (如來，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 (如來，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 (如來，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 (如來，another name for Buddha). Why? Because all Buddhas attain Great Bodhi (菩提，Enlightenment), turn the Wheel of Dharma (法輪，the wheel of Buddhist teachings), manifest great supernatural powers, and subdue heretics,

作大佛事，皆悉坐故。是以應作坐師子座，結加之像。」

爾時毗首羯磨天遙見其事，審知王意欲造佛像，于其夜中作是思惟：「我身所解最為巧妙，世間之中無如我者。我若為作，應少似佛。」即變其身，而為匠者，持諸利器，至明清旦，住王門側，令守門人具白王言：「我今欲為大王造像！我之工巧世中無匹。唯愿大王莫使餘人！」

王聞此語心大欣慶，命之令入。觀其容止，知是巧匠，便生念言：「世間之中何有此人？將非毗首羯磨天，或其弟子，而來此耶？」王于爾時即脫身上所著瓔珞，手自捧持，以掛其頸，仍更許以種種無量諸珍寶物。時王即與主藏大臣于內藏中選擇香木，肩自荷負，持與天匠，而謂之言：「善哉，仁者！當用此木為我造像，令與如來形相相似。」

爾時天匠即白王言：「我之工巧雖云第一，然造佛形相終不能盡。譬如有人以炭畫日，言相似者，無有是處。設以真金而作佛像，亦復如是。有外道言：『梵王能作一切世間，然亦不能造佛形像盡諸相好！』但我工巧世中為上，是故我今為王作耳！今晨即是月初八日，弗沙宿合毗婆訶底出現之時，佛初誕生，還有此應。此日祥慶，宜應起作。」發是語已，操斧斫木，其聲上徹三十三天，至佛會所。以佛神力聲所及處，眾生聞

【現代漢語翻譯】現代漢語譯本：做大的佛事，大家都坐著，所以應該製作獅子座，結跏趺坐的佛像。

當時，毗首羯磨天（Vishvakarman，工巧天）遠遠地看到這件事，詳細地知道國王想要建造佛像，於是在夜裡思忖：『我的技藝最為巧妙，世間之中沒有人能比得上我。如果我來製作，應該能稍微相似於佛。』於是變化身形，成為一個工匠，拿著各種鋒利的工具，到了第二天清晨，站在王宮門旁，讓守門人稟告國王說：『我現在想為大王建造佛像！我的技藝在世上無與倫比。只希望大王不要讓其他人來做！』

國王聽到這話，心裡非常高興，命令他進來。觀察他的容貌舉止，知道是個巧匠，便心想：『世間之中怎麼會有這樣的人？莫非是毗首羯磨天，或者是他的弟子，來到這裡呢？』國王當時就脫下身上所穿戴的瓔珞，親手捧著，掛在他的脖子上，並且答應給他種種無量的珍寶財物。當時國王就和掌管倉庫的大臣在內庫中選擇香木，親自扛在肩上，拿給天匠，對他說：『好啊，仁者！應當用這木頭為我建造佛像，使它與如來的形相相似。』

當時，天匠就對國王說：『我的技藝雖然號稱第一，然而要完全造出佛的形相終究是不可能的。譬如有人用炭來畫太陽，說它相似，是沒有這種道理的。即使用真金來製作佛像，也是如此。有外道說：『梵天（Brahma）能夠創造一切世間，然而也不能完全造出佛的形像，具備所有的相好！』但我工巧在世間是最好的，所以我現在為大王制作罷了！今天早上就是月初八，弗沙星（Pushya）與毗婆訶底（毗婆訶底）出現的時候，佛陀最初誕生，還有這樣的應驗。這天吉祥喜慶，應該開始製作。』說完這話，拿起斧頭砍木頭，那聲音上傳到三十三天（Trayastrimsha Heaven），到達佛陀的集會處。憑藉佛的神力，聲音所到達的地方，眾生都聽到了。

【English Translation】 English version: 'To perform great Buddhist ceremonies, everyone is seated. Therefore, one should create a lion throne and an image in the lotus position.'

At that time, Vishvakarman (the celestial craftsman) saw the event from afar and knew that the king intended to create a Buddha image. During the night, he pondered: 'My craftsmanship is the most exquisite; there is no one in the world who can compare to me. If I were to create it, it should be somewhat similar to the Buddha.' He then transformed himself into a craftsman, carrying various sharp tools. At dawn the next day, he stood by the palace gate and had the gatekeeper inform the king: 'I now wish to create a Buddha image for Your Majesty! My craftsmanship is unparalleled in the world. I only hope that Your Majesty will not allow anyone else to do it!'

Upon hearing this, the king was overjoyed and ordered him to enter. Observing his appearance and demeanor, he knew he was a skilled craftsman and thought: 'How could there be such a person in the world? Could it be Vishvakarman himself, or perhaps his disciple, who has come here?' The king then removed the necklace he was wearing, held it in his own hands, and placed it around the craftsman's neck. He also promised him various immeasurable treasures. The king then, together with the minister in charge of the treasury, selected fragrant wood from the inner treasury, carried it on his shoulders, and presented it to the celestial craftsman, saying: 'Excellent, noble one! You should use this wood to create a Buddha image for me, making it similar to the form of the Tathagata (如來).'

At that time, the celestial craftsman said to the king: 'Although my craftsmanship is said to be the best, it is ultimately impossible to perfectly create the form of the Buddha. It is like someone using charcoal to draw the sun, saying it is similar; there is no such possibility. Even if one were to create a Buddha image with pure gold, it would be the same. Some heretics say: 'Brahma (梵天) can create all the worlds, yet he cannot fully create the Buddha's form, possessing all the excellent marks!' But my craftsmanship is the best in the world, so I will create it for Your Majesty! This morning is the eighth day of the lunar month, when the Pushya (弗沙) star is in conjunction with the appearance of Vibhavati (毗婆訶底), the time when the Buddha was first born, and there is still this response. This day is auspicious and joyous, and it is appropriate to begin the work.' After saying this, he picked up an axe and chopped the wood, the sound of which reached the Trayastrimsha Heaven (三十三天), arriving at the Buddha's assembly. By the power of the Buddha, the sound reached all places, and all beings heard it.'

者，罪垢、煩惱皆得銷除。爾時如來即便微笑，種種嘆美其王功德，乃至遙授阿耨多羅三藐三菩提記。

爾時三十三天主白佛言：「世尊！今在人間頗亦有人，曾於曩生作佛像不？」

佛言：「天主！諸有曾經作佛像者，皆於過去先已解脫，在天眾中尚復無有，況于余處！唯有北方毗沙門子那履沙婆，曾於往昔造菩薩像，以斯福故，后得為王，名頻婆娑羅。復因見我，今得生天，有大勢力，永離惡道。優樓頻螺迦葉、伽耶迦葉、那提迦葉並曾於往世修故佛堂，由此因緣永得解脫。憍梵波提昔作牛身，追求水草，右繞精舍，食諸草竹，因見尊容，發歡喜心，乘茲福故，今得解脫。尸毗羅曾持寶蓋，供養佛像；阿㝹樓䭾然一支燈亦以供養；輸鞞那曾掃佛堂；阿婆摩那于佛像前燃燈施明；難陀比丘愛重尊儀，香水洗沐。有如是等無量諸阿羅漢，皆悉曾於佛像之所薄申供養——乃至極下如那伽波羅，于像座前，以少許黃丹畫一像身，而為供養——由此福故，皆永離苦而得解脫。天主！若復有人能於我法未滅盡來，造佛像者，于彌勒初會皆得解脫。若有眾生非但為已而求出離，乃為欲得無上菩提，造佛像者，當知此則為三十二相之因，能令其人速致成佛。」

爾時優陀延王心自思惟：「云何令我所造之像速得

【現代漢語翻譯】現代漢語譯本：這樣，罪業和煩惱都能消除。當時，如來便面露微笑，種種讚美國王的功德，甚至遙遠地為他授記阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。

當時，三十三天主（Trayastrimsa，佛教神話中的忉利天）問佛說：『世尊！現在人間是否也有人，曾經在過去世製作佛像呢？』

佛說：『天主！所有曾經制作佛像的人，都已經於過去世解脫了。在天眾之中尚且沒有，更何況在其他地方！只有北方毗沙門（Vaisravana，佛教護法神）的兒子那履沙婆（Narishabha），曾經在往昔建造菩薩像，因為這個福報，後來得以成為國王，名叫頻婆娑羅（Bimbisara）。又因為見到我，現在得以昇天，有很大的勢力，永遠脫離惡道。優樓頻螺迦葉（Uruvilva-kasyapa）、伽耶迦葉（Gaya-kasyapa）、那提迦葉（Nadi-kasyapa）都曾經在過去世修繕舊佛堂，由此因緣永遠得到解脫。憍梵波提（Gavampati）過去是牛身，尋找水草，右繞精舍，吃各種草竹，因為見到佛的尊容，生起歡喜心，憑藉這個福報，現在得以解脫。尸毗羅（Sivira）曾經手持寶蓋，供養佛像；阿㝹樓䭾（Aniruddha）點燃一支燈也用來供養；輸鞞那（Subhina）曾經打掃佛堂；阿婆摩那（Apamana）在佛像前燃燈施明；難陀（Nanda）比丘愛重佛的尊容，用香水洗浴。像這樣無數的阿羅漢（Arhat），都曾經在佛像之處略微地表達供養——甚至最下等的，像那伽波羅（Naga-pala），在佛像座前，用少許黃丹畫了一個像身，作為供養——因為這個福報，都永遠脫離痛苦而得到解脫。天主！如果有人能夠在我佛法未滅盡之前，建造佛像，在彌勒（Maitreya）初會時都能得到解脫。如果有眾生不只是爲了自己而求出離，而是爲了想要得到無上菩提（anuttara-bodhi，無上智慧），建造佛像，應當知道這就是三十二相（lakshanas，佛的三十二種殊勝的相）的原因，能夠使這個人迅速成就佛果。』

當時，優陀延王（Udayana）心中思惟：『如何才能使我所造的佛像迅速地……』

【English Translation】 English version: Thus, sins and afflictions can be eliminated. At that time, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) smiled, praising the king's merits in various ways, and even remotely predicted his attainment of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).

At that time, the lord of the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-three Gods in Buddhist cosmology) asked the Buddha, 'World Honored One! Are there also people in the human realm who have made Buddha images in their past lives?'

The Buddha said, 'Lord of the Heavens! All those who have made Buddha images have already been liberated in their past lives. There are none even among the heavenly beings, let alone elsewhere! Only Narishabha (Narishabha), the son of Vaisravana (Vaisravana, a guardian deity in Buddhism) in the north, once made a Bodhisattva image in the past. Because of this merit, he later became a king named Bimbisara (Bimbisara). And because he saw me, he is now reborn in heaven, possessing great power, and is forever free from evil paths. Uruvilva-kasyapa (Uruvilva-kasyapa), Gaya-kasyapa (Gaya-kasyapa), and Nadi-kasyapa (Nadi-kasyapa) all repaired old Buddha halls in their past lives, and by this cause, they have attained eternal liberation. Gavampati (Gavampati) was once a cow, seeking water and grass, circumambulating the monastery to the right, eating various grasses and bamboos. Because he saw the Buddha's dignified appearance, he developed a joyful mind, and by this merit, he is now liberated. Sivira (Sivira) once held a jeweled canopy to offer to the Buddha image; Aniruddha (Aniruddha) also offered a single lamp; Subhina (Subhina) once swept the Buddha hall; Apamana (Apamana) lit lamps and provided illumination before the Buddha image; the Bhikkhu Nanda (Nanda) cherished the Buddha's dignified appearance and bathed it with fragrant water. Countless Arhats (Arhat, a perfected being) like these have all made slight offerings at the Buddha image—even the lowest, like Naga-pala (Naga-pala), who drew a figure on the Buddha's seat with a little yellow cinnabar as an offering—because of this merit, they have all been freed from suffering and attained liberation. Lord of the Heavens! If anyone can make Buddha images before my Dharma is completely extinguished, they will all be liberated at the first assembly of Maitreya (Maitreya, the future Buddha). If there are beings who seek liberation not only for themselves but also desire to attain Anuttara-bodhi (anuttara-bodhi, unsurpassed enlightenment), and make Buddha images, know that this is the cause of the thirty-two marks (lakshanas, the thirty-two auspicious marks of a Buddha), which can enable that person to quickly attain Buddhahood.'

At that time, King Udayana (Udayana) thought to himself, 'How can I make the image I have made quickly...'

成就？」作是念已，語彼匠言：「汝可勤心令功速畢，使我早得瞻仰禮敬。」是時天匠運其工巧，專精匪懈，不日而成。其像加趺，坐高七尺，面及手足皆紫金色。時優陀延王見像得成，相好端嚴，心生凈信，獲柔順忍。既得忍已，益加欣慶，所有業障及諸憂惱並得銷除。譬如日出，霧露皆盡，唯除一業，現身受者，以曾於聖人起惡語故。

其王爾時即以種種殊珍異物賞彼天匠。是時天匠敬白王言：「王今造像，我心隨喜。愿與大王同修此福！今王所賜，非我敢受。若要相與，待余吉日。」作是語已，即于其夜還升本天。

爾時諸大國王阿阇世等，並先于佛心懷渴慕。聞王造像，功已獲成，皆生喜慶。共至王所，各以無量花香、音樂供養佛像，復以種種諸珍寶物贈奉于王，咸作是言：「大王！所作甚為希有，能拔我等愁憂毒箭！」

爾時如來在彼天中為母說法，及諸天眾鹹得利喜，所應作事皆已作訖，復告眾言：「諸天子！諸佛、世尊是常住身，若諸眾生有可度者，即為出現教化說法。若所作事畢，更無有能受法化者，如來於此即便不現。無智之人，謂佛實滅。如來身者，法身、常身，實不滅度。諸天子！一切諸佛法皆如是，為化眾生有現、不現。」

爾時如來複作是言：「汝等當知！此諸

【現代漢語翻譯】現代漢語譯本：『成就？』這樣想著，他對工匠說：『你可要盡心盡力，讓工程儘快完成，使我能早日瞻仰禮敬。』當時，天匠運用他的精巧技藝，專心致志，毫不懈怠，沒幾天就完成了。佛像加上蓮花座，坐高七尺，面部和手足都是紫金色。當時，優陀延王（Udayana，人名，意為出愛）見到佛像完成，相貌莊嚴美好，心中生起清凈的信心，獲得了柔順忍辱。得到忍辱后，更加欣喜慶幸，所有的業障和各種憂愁煩惱都得以消除。譬如太陽升起，霧氣露水都消散殆盡，唯獨有一種業報，現在自身承受，因為曾經對聖人惡語相向的緣故。

當時國王立刻用各種珍奇的寶物賞賜那位天匠。當時，天匠恭敬地對國王說：『大王您建造佛像，我內心非常隨喜讚歎。希望能夠和大王一同修習這份福報！現在大王所賞賜的，我不敢接受。如果要相贈與，等待其他吉日吧。』說完這些話后，當天晚上就返回了本來的天界。

當時，各位大國王，如阿阇世（Ajatasattu，人名，意為未生怨）等，都先前就對佛陀心懷渴慕。聽到國王建造佛像，功德已經完成，都感到歡喜慶幸。一同來到國王的住所，各自用無量的鮮花、香、音樂供養佛像，又用各種珍貴的寶物贈送給國王，都這樣說道：『大王！您所做的事情非常稀有難得，能夠拔除我們心中的憂愁毒箭！』

當時，如來在那天界中為母親說法，以及各位天眾都得到利益和歡喜，所應該做的事情都已經做完，又告訴大家說：『各位天子！諸佛、世尊是常住之身，如果各位眾生有可以被度化的，就為他們出現，教化說法。如果所要做的事情完畢，再也沒有能夠接受教化的人，如來在這裡就不再顯現。沒有智慧的人，認為佛陀真的滅度了。如來的身體，是法身、常身，實際上並沒有滅度。各位天子！一切諸佛的法都是這樣，爲了教化眾生，有顯現和不顯現。』

當時，如來又這樣說：『你們應當知道！這些』

【English Translation】 English version: 'Achievement?' Thinking this, he said to the craftsman, 'You must work diligently to complete the project quickly, so that I can pay homage and respect as soon as possible.' At that time, the heavenly craftsman used his exquisite skills, dedicated and tireless, and completed it in a few days. The statue, including the lotus pedestal, was seven feet tall, and its face and hands and feet were all purple-gold in color. At that time, King Udayana (Udayana, a name meaning 'born of love') saw the statue completed, with its dignified and beautiful appearance, and a pure faith arose in his heart, and he obtained gentleness and forbearance. After obtaining forbearance, he was even more joyful and happy, and all his karmic obstacles and various worries and afflictions were eliminated. It was like the sun rising, and the mist and dew all dissipated, except for one karmic retribution, which he was now suffering in his own body, because he had once spoken evil words to a sage.

At that time, the king immediately rewarded the heavenly craftsman with various rare and precious objects. At that time, the heavenly craftsman respectfully said to the king, 'Your Majesty, I am very happy and delighted that you have built the statue. I hope to cultivate this blessing together with Your Majesty! I dare not accept what Your Majesty has bestowed. If you want to give it to me, wait for another auspicious day.' After saying these words, he returned to his original heaven that night.

At that time, the great kings, such as Ajatasattu (Ajatasattu, a name meaning 'unborn enemy'), and others, had previously longed for the Buddha in their hearts. Hearing that the king had built the statue and that the merit had been completed, they all felt happy and joyful. Together they came to the king's residence, and each offered the Buddha statue with immeasurable flowers, incense, and music, and also presented the king with various precious treasures, all saying, 'Your Majesty! What you have done is very rare and precious, and can remove the poisonous arrows of sorrow from our hearts!'

At that time, the Tathagata was in that heaven preaching the Dharma to his mother, and all the heavenly beings received benefit and joy, and all the things that should be done were completed, and he told everyone, 'O sons of heaven! The Buddhas and World Honored Ones are permanent bodies, and if there are beings who can be saved, they will appear for them, teaching and preaching the Dharma. If the things that need to be done are completed, and there are no more people who can receive the teachings, the Tathagata will no longer appear here. Those without wisdom think that the Buddha has truly passed away. The body of the Tathagata is the Dharma body, the permanent body, and it is not actually extinguished. O sons of heaven! All the Buddhas' Dharma is like this, for the sake of teaching sentient beings, there is appearance and non-appearance.'

At that time, the Tathagata said again, 'You should know! These'

天眾所應度者，皆已度訖。吾今將欲下閻浮提。汝等諸天若念我者，當勤精進，勿復放逸。所以者何？放逸過失故，令汝等不得阿耨多羅三藐三菩提。然汝等以于往昔曾種善根，今得在此受天快樂，便著放逸，不修福行。此諸快樂，無常所隨，一從隕墜，長淪惡道。又汝等諸天煩惱尤重，見有勝己，便生嫉妒，曾不念言：『彼天勝樂由多福業之所感致，我若勤修必亦當得。』又今汝等身色光澤，如日初輝，若懷嫉妒，心黯如死炭，復當令墮大黑闇中，乃至不能自見手掌，后復當作食吐之鬼。又汝等諸天受眾福報，身相嚴潔，威勢勇猛，由嫉妒故，當受女身，永失丈夫威猛之力。

「諸天子！我念昔者有無量諸王，皆為汝等嫉妒之心非理所害。諸天子！昔有阿修羅王名曰鄔羅，修行苦行，戒品清潔，而汝諸天等遣一天女，名鄔婆尸，惑彼王心，令虧凈行。其王染著，威德損減，被那羅延天之所殺害，並無量阿修羅眾同時敗滅。其那羅延天既殺此王，又誅其眾，因即收取鄔婆尸女，而往天宮。復有一王，名曰那訶受，汝等諸天誑惑之語，助諸天眾伐阿修羅。修羅破已，汝等諸天反加其害。又汝等諸天以舍支夫人故，心生忿妒，構行讒毀，令阿伽娑仙人無故被嫌，而興惡愿。又汝等諸天曾為誑惑，謂曀荼王曰：『仙人

【現代漢語翻譯】現代漢語譯本：對於那些應該被天眾所度化的人，都已經度化完畢。我現在將要下到閻浮提（Jambudvipa，指我們所居住的這個世界）。你們這些天人如果思念我的話，應當勤奮精進，不要再放縱懈怠。為什麼呢？因為放縱懈怠的過失，會使你們無法證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。然而你們因為過去曾經種下善根，現在才能在這裡享受天上的快樂，卻因此執著于放縱懈怠，不修習福德善行。這些快樂，都是無常的，一旦從天上墜落，就會長久地沉淪於惡道之中。而且你們這些天人煩惱尤其深重，見到有比自己更殊勝的，便會產生嫉妒之心，從來不曾想過：『那位天人之所以能享受殊勝的快樂，是因為他修習了許多福德善業所感召的，如果我能勤奮修習，必定也能得到。』而且現在你們的身體和容貌都光彩照人，如同初升的太陽，如果懷有嫉妒之心，內心就會像死灰一樣黯淡，還會墮入大黑暗之中，甚至連自己的手掌都看不見，以後還會變成專門吃別人嘔吐物的餓鬼。而且你們這些天人享受著各種福報，身相莊嚴清凈，威勢勇猛，卻因為嫉妒的緣故，將會受到轉生為女身的果報，永遠失去大丈夫的威猛力量。

『諸位天子！我記得過去有無數的國王，都是因為你們的嫉妒之心而被不合理地加害。諸位天子！過去有一位阿修羅王（Asura，非天）名叫鄔羅（Ura），修行苦行，戒律清凈，而你們這些天人卻派遣一位天女，名叫鄔婆尸（Urvashi），去迷惑那位國王的心，使他喪失清凈的行為。那位國王因為貪戀美色，威德損減，被那羅延天（Narayana，毗濕奴神）所殺害，並且無數的阿修羅眾也同時被消滅。那位那羅延天在殺死這位國王，又誅滅他的部眾之後，就順勢奪取了鄔婆尸女，返回天宮。還有一位國王，名叫那訶受（Nahusha），你們這些天人以虛假的言語欺騙他，幫助天眾討伐阿修羅。阿修羅被擊敗之後，你們這些天人反而加害於他。而且你們這些天人因為舍支夫人（Shachi，因陀羅的妻子）的緣故，心生憤怒嫉妒，編造讒言誹謗，使得阿伽娑仙人（Agastya）無緣無故地受到猜疑，從而發下惡毒的詛咒。而且你們這些天人曾經用謊言欺騙，對曀荼王（Ilavata）說：『仙人』

【English Translation】 English version: Those who were to be delivered among the heavenly beings have all been delivered. I am now about to descend to Jambudvipa (Jambudvipa, referring to the world we live in). If you heavenly beings miss me, you should diligently strive forward and not be lax again. Why? Because the fault of laxity will prevent you from attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). However, because you have planted good roots in the past, you are now able to enjoy heavenly bliss here, but you are therefore attached to laxity and do not cultivate meritorious deeds. These pleasures are all impermanent; once you fall from heaven, you will be trapped in evil paths for a long time. Moreover, your afflictions are especially heavy; when you see someone more superior than yourselves, you become jealous and never think: 'That heavenly being enjoys superior bliss because they have cultivated many meritorious deeds. If I cultivate diligently, I will surely attain it as well.' Furthermore, your bodies and complexions are now radiant, like the newly risen sun. If you harbor jealousy, your hearts will be as dark as dead ashes, and you will fall into great darkness, unable to even see your own palms. Later, you will become hungry ghosts who eat vomit. Moreover, you heavenly beings enjoy various blessings, your forms are dignified and pure, and your power is courageous, but because of jealousy, you will receive the retribution of being reborn as women, forever losing the courageous power of a man.

'Heavenly sons! I remember that in the past, countless kings were unreasonably harmed by your jealous hearts. Heavenly sons! In the past, there was an Asura king (Asura, non-heavenly being) named Ura, who practiced asceticism and maintained pure precepts. But you heavenly beings sent a heavenly maiden named Urvashi to bewitch the king's heart, causing him to lose his pure conduct. Because the king was attached to beauty, his power and virtue diminished, and he was killed by Narayana (Narayana, Vishnu), and countless Asura hosts were destroyed at the same time. After killing the king and destroying his followers, Narayana seized the maiden Urvashi and returned to the heavenly palace. There was also a king named Nahusha, whom you heavenly beings deceived with false words, helping the heavenly hosts to attack the Asuras. After the Asuras were defeated, you heavenly beings harmed him instead. Moreover, because of Shachi (Shachi, Indra's wife), you heavenly beings became angry and jealous, fabricating slander and causing the sage Agastya (Agastya) to be suspected for no reason, thus uttering evil curses. Moreover, you heavenly beings once deceived, telling King Ilavata (Ilavata): 'The sage'

之處，多有真金。』王信此言，逼之令出，仙人由是心生憤恚，即時猛火燒殺其王。昔復有王，名曰提婆，嘗設大會，以為供養，以斯福業威力自在，上此天中，受天快樂。汝諸天等，心懷嫉妒，令從忉利退墮閻浮，所有威勢並皆喪失，如月無光，如河無水。諸天子！世中有人威德自在，或得諸定，或得神通，或有成就四神足等，若起一念嫉妒之心，如是功德一時退失。如提婆達多愚癡厚重，乃於我所生嫉妒意，即時自失五種神通。」

爾時天帝釋白佛言：「世尊！我今有疑，欲有所問。言嫉妒者，云何是耶？」復作是言：「世尊！若有眾生見他勝己，生如是念：『云何令我獲彼所得？』如是之心，是嫉妒不？」

佛言：「不也！此是貪心，非為嫉妒。天主！其嫉妒者，自求名利，不欲他有，于有之人而生憎恚，是為嫉妒。」

爾時諸天眾皆從座起，右膝著地，合掌向佛，而作是言：「如佛所誨，我諸天眾皆當奉行。如來、世尊為父、為主、為尊重者、為最勝者，能於我等起大慈悲而來至此，令諸天眾皆得利益。我等所愿，猶為未滿，欲于如來重請一事。世尊！世間之人於我等諸天多生輕慢。何以故？以諸佛、如來人中生故，復於人中成正覺故；人中多有諸阿羅漢而得果故；諸大威德、辟支佛復于

【現代漢語翻譯】現代漢語譯本：『某地有很多真金。』國王相信了這些話，強迫仙人交出真金，仙人因此心生憤恨，立刻用猛火燒死了國王。過去還有一位國王，名叫提婆（Deva，天），曾經舉辦盛大的集會，用以供養，憑藉這種福業的威力和自在，上升到天界，享受天上的快樂。你們這些天人，心懷嫉妒，讓他從忉利天（Trayastrimsa Heaven，三十三天）退墮到閻浮提（Jambudvipa，人間），所有的威勢都喪失了，如同月亮失去了光芒，如同河流失去了水。諸位天子！世間有人威德自在，或者證得各種禪定，或者獲得神通，或者成就四神足等等，如果生起一念嫉妒之心，這樣的功德就會一時退失。如同提婆達多（Devadatta，佛陀的堂兄弟）愚癡深重，竟然對我產生嫉妒之心，立刻就失去了五種神通。」

當時，天帝釋（Sakra，帝釋天）對佛說：「世尊！我現在有疑問，想要請教。所說的嫉妒，究竟是什麼呢？」又說道：「世尊！如果眾生看到別人勝過自己，產生這樣的念頭：『要怎樣才能讓我獲得他所得到的呢？』這樣的心，是嫉妒嗎？」

佛說：「不是的！這是貪心，不是嫉妒。天主！所謂的嫉妒，是自己追求名利，不希望別人擁有，對於擁有的人產生憎恨，這就是嫉妒。」

當時，各位天人大眾都從座位上站起來，右膝著地，合掌向佛，說道：「如佛所教誨，我們各位天人都應當奉行。如來、世尊是我們的父親、是我們的主宰、是值得尊重的人、是最殊勝的人，能夠對我們生起大慈悲心而來到這裡，讓各位天人都得到利益。我們所希望的，還沒有滿足，想要向如來再次請求一件事。世尊！世間的人對我們這些天人多有輕慢。為什麼呢？因為諸佛、如來在人間出生，又在人間成就正覺；人間有很多阿羅漢（Arhat，已證悟者）而得到果位；諸位大威德的辟支佛（Pratyekabuddha，緣覺佛）又在

【English Translation】 English version: 『In such and such a place, there is much real gold.』 The king believed these words and forced the immortal to hand it over. The immortal, feeling resentment, immediately burned the king to death with fierce fire. In the past, there was also a king named Deva (天, Heaven), who once held a grand assembly as an offering. Through the power and freedom of this meritorious act, he ascended to the heavens and enjoyed heavenly bliss. You gods, harboring jealousy, caused him to fall from Trayastrimsa Heaven (忉利天, Thirty-three Heavens) to Jambudvipa (閻浮提, the human world), losing all his power and influence, like a moon without light, like a river without water. O sons of gods! If someone in the world possesses majestic virtue and freedom, or attains various samadhis (定, meditative states), or gains supernatural powers, or accomplishes the four divine abodes, and then generates a single thought of jealousy, such merits will be lost immediately. Like Devadatta (提婆達多, Buddha's cousin), who was foolish and dense, and actually harbored jealousy towards me, he immediately lost his five supernatural powers.』

At that time, Sakra (天帝釋, the Lord of Gods) said to the Buddha, 『World Honored One! I now have a doubt and wish to ask about it. What exactly is this thing called jealousy?』 He further said, 『World Honored One! If beings see others surpassing themselves and have thoughts like, 『How can I obtain what they have obtained?』 Is such a mind jealousy?』

The Buddha said, 『No! This is greed, not jealousy. Lord of Gods! Jealousy is seeking fame and gain for oneself, not wanting others to have it, and harboring hatred towards those who do have it. This is jealousy.』

At that time, all the heavenly beings rose from their seats, knelt on their right knees, joined their palms towards the Buddha, and said, 『As the Buddha has taught, we heavenly beings shall all follow. The Tathagata (如來, Thus Come One), the World Honored One, is our father, our lord, the one worthy of respect, the most supreme one, who has come here with great compassion for us, benefiting all the heavenly beings. Our wishes are not yet fulfilled, and we wish to request one more thing from the Tathagata. World Honored One! People in the world often show disrespect towards us heavenly beings. Why is that? Because all Buddhas and Tathagatas are born in the human world and attain perfect enlightenment in the human world; there are many Arhats (阿羅漢, enlightened beings) in the human world who attain the fruit; and the Pratyekabuddhas (辟支佛, solitary Buddhas) of great power and virtue are also in

人間而出現故。如來今者，若不住此，下閻浮提，世間之人謂我等諸天，不知如來有大威德，應受諸天如法供養，復謂我等不能供養諸佛、世尊。唯愿如來少住於此，受我微供！令彼人間知我等諸天供養于佛。」於時世尊默然許可。

爾時佛告大目揵連：「汝可先往閻浮提，問訊四眾，作如是言：『一切眾生憶念我者，咸應集會僧伽尸國。卻後七日，皆當見我。』」

爾時大目揵連頂禮佛足。禮佛足已，如一瞬頃到閻浮提，以佛所敕告諸四眾。時優陀延王等及一切眾生，聞佛此言，若身若心歡喜踴躍，皆除憂惱，普得清涼。

爾時四眾比丘、比丘尼、優婆塞、優婆夷欲共往詣僧伽尸國，並先來集王舍城中，互相謂言：「如來、世尊下閻浮提，誰能先得恭敬禮拜，法未盡來恒為上首！」

爾時摩訶迦旃延聞此語已，心懷不悅，恐比丘尼得為上首。何以故？彼眾之中，有優波難陀、蓮花色二比丘尼，善能通達諸佛法藏，所得神通唯除目連更無等故。作是念已，種種訶責比丘尼眾。

時蓮花色比丘尼告諸尼言：「我等女人在於俗間常被尊貴，縱使種族卑賤之者，仍得丈夫恭敬、禮重、承事、供養。又佛法中諸比丘尼，父母、眷屬多是王種，精進持戒，不犯威儀，具諸德業，仍令禮敬初戒比丘

【現代漢語翻譯】現代漢語譯本：人間出現這種情況的原因是。如來現在，如果不在這裡停留，下到閻浮提（Jambudvipa，指我們所居住的這個世界），世間的人會認為我們這些天人，不知道如來有大威德，應該接受諸天如法的供養，又認為我們不能供養諸佛、世尊。唯愿如來稍微停留在這裡，接受我們微薄的供養！讓那些人間的人知道我們這些天人供養佛陀。』當時世尊默然允許。

當時佛告訴大目犍連（Mahā-Maudgalyāyana，佛陀十大弟子之一，以神通第一著稱）: 『你可以先去閻浮提（Jambudvipa），問候四眾弟子，這樣告訴他們: 『一切憶念我的人，都應該前往僧伽尸國（Sankissa，佛陀從忉利天返回人間之處）。七天之後，都將見到我。』

當時大目犍連（Mahā-Maudgalyāyana）頂禮佛足。頂禮佛足后，像一瞬間就到了閻浮提（Jambudvipa），把佛的旨意告訴了四眾弟子。當時優陀延王（Udayana，古代印度憍賞彌國國王，傳說中最早製作佛像的人）等以及一切眾生，聽到佛的這些話，身心都歡喜踴躍，一切憂愁煩惱都消除了，普遍感到清涼。

當時四眾弟子——比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）想要一起前往僧伽尸國（Sankissa），並且先聚集在王舍城（Rajagriha，古代印度摩揭陀國的首都）中，互相說道: 『如來、世尊下到閻浮提（Jambudvipa），誰能先得到恭敬禮拜的機會，在佛法未消失之前，就永遠是領頭人！』

當時摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）聽到這些話后，心中不悅，擔心比丘尼（bhiksuni）得到領先的機會。為什麼呢？因為她們之中，有優波難陀（Upananda）和蓮花色（Utpalavarna）兩位比丘尼（bhiksuni），善於通達諸佛的法藏，所獲得的神通除了目連（Maudgalyayana）之外沒有人能比得上。這樣想著，就用各種方式呵斥比丘尼（bhiksuni）們。

當時蓮花色（Utpalavarna）比丘尼（bhiksuni）告訴眾比丘尼（bhiksuni）說: 『我們女人在世俗間常常受到尊重，即使是種族卑賤的人，仍然能得到丈夫的恭敬、禮重、承事、供養。而且佛法中的比丘尼（bhiksuni），父母、眷屬大多是王族，精進持戒，不違犯威儀，具備各種德行，卻仍然要禮敬初受戒的比丘（bhiksu）嗎？』

【English Translation】 English version: This is the reason why such things appear in the human realm. If the Tathagata (Tathāgata, 'the Thus Come One', an epithet of the Buddha) does not stay here now and descends to Jambudvipa (Jambudvipa, the continent where we live), people in the world will think that we devas (devas, gods) do not know that the Tathagata (Tathāgata) has great power and virtue and should receive the lawful offerings of the devas (devas), and they will also think that we cannot make offerings to all the Buddhas and World-Honored Ones. We only wish that the Tathagata (Tathāgata) would stay here for a short time and receive our humble offerings! Let those in the human realm know that we devas (devas) are making offerings to the Buddha.' At that time, the World-Honored One silently permitted it.

Then the Buddha said to Mahā-Maudgalyāyana (Mahā-Maudgalyāyana, one of the Buddha's ten great disciples, known for his foremost supernatural powers): 'You may go to Jambudvipa (Jambudvipa) first and greet the four assemblies, saying to them: 'All beings who remember me should go to Sankissa (Sankissa, the place where the Buddha returned to the human world from the Trayastrimsa Heaven). After seven days, they will all see me.'

Then Mahā-Maudgalyāyana (Mahā-Maudgalyāyana) bowed at the Buddha's feet. After bowing at the Buddha's feet, he arrived in Jambudvipa (Jambudvipa) in an instant and told the four assemblies the Buddha's command. At that time, King Udayana (Udayana, the king of Kausambi in ancient India, who is said to have made the first Buddha statue) and all beings, hearing these words of the Buddha, rejoiced in body and mind, and all sorrows and afflictions were removed, and they all felt cool and refreshed.

At that time, the four assemblies—bhikshus (bhiksu, ordained monks), bhikshunis (bhiksuni, ordained nuns), upasakas (upasaka, laymen), and upasikas (upasika, laywomen)—wanted to go to Sankissa (Sankissa) together and first gathered in Rajagriha (Rajagriha, the capital of the ancient Indian kingdom of Magadha), saying to each other: 'When the Tathagata (Tathāgata), the World-Honored One, descends to Jambudvipa (Jambudvipa), whoever can be the first to respectfully bow will always be the leader before the Dharma disappears!'

At that time, Mahākātyāyana (Mahākātyāyana, one of the Buddha's ten great disciples, known for his foremost debating skills) was displeased when he heard these words, fearing that the bhikshunis (bhiksuni) would get the chance to be the leader. Why? Because among them, there were two bhikshunis (bhiksuni), Upananda (Upananda) and Utpalavarna (Utpalavarna), who were skilled in understanding the Dharma treasury of all Buddhas, and whose supernatural powers were unmatched except by Maudgalyayana (Maudgalyayana). Thinking this way, he scolded the bhikshunis (bhiksuni) in various ways.

At that time, the bhikshuni (bhiksuni) Utpalavarna (Utpalavarna) said to the other bhikshunis (bhiksuni): 'We women are often respected in the secular world, and even those of humble birth still receive the respect, reverence, service, and offerings of men. Moreover, the parents and relatives of the bhikshunis (bhiksuni) in the Buddha's Dharma are mostly of royal descent, diligently upholding the precepts, not violating the rules of conduct, possessing all kinds of virtues, yet they are still required to pay respect to newly ordained bhikshus (bhiksu)?'

。又尊者迦旃延，今復作此種種呵責。我為汝等設諸方便，令比丘尼出過于彼。」作是語已，與諸四眾即時往赴僧伽尸城。

爾時波斯匿王、阿阇世王及毗舍離國嚴熾王等，各將四兵，前後導從，有大勢力，所乘象馬，皆以種種寶物莊嚴，幡蓋、香花並眾妓樂，威容肅穆，狀若諸天，皆亦往詣僧伽城所。

爾時優陀延王嚴整四兵以為侍從，乘大白象珍寶綺飾，躬自荷戴所造之像，花幡音樂隨逐供養，從其本國向僧伽尸城。

爾時毗首羯磨天並諸天眾，知佛將欲下閻浮提，作三道寶階，從僧伽尸城至忉利天，其階中道琉璃所成，兩邊階道悉用黃金，足所踐處布以白銀，諸天七寶而為間飾。

爾時帝釋遣使往詣夜摩天、兜率陀天、化樂天、他化自在天及於梵世，而告之曰：「如來不久下閻浮提。欲有供養，愿來至此！」復遣使往四天王天、大海龍王、揵闥婆、緊那羅、夜叉等眾，而謂之言：「世尊今欲下閻浮提，可持所有來此供養！」時彼諸天及龍、神等聞此語已，靡不雲集忉利天中。

爾時世尊在須彌山頂，與諸天眾將欲下時，一切諸天前後翼從，威德熾盛，光明赫奕。如滿月在空，眾星共繞；如旭日初出，彩霞紛映。時佛眾會，其狀如是。

爾時閻浮提中，以佛威神有五種希有

【現代漢語翻譯】現代漢語譯本：尊者迦旃延現在又這樣責難。我為你們設立種種方便，讓比丘尼超越他們。』說完這些話，佛陀就和四眾弟子立即前往僧伽尸城（Saṃkāśya，古印度城市）。當時，波斯匿王（Prasenajit，拘薩羅國國王）、阿阇世王（Ajātasattu，摩揭陀國國王）以及毗舍離國（Vaiśālī，古印度城市）的嚴熾王等，各自率領軍隊，前後護衛，聲勢浩大。他們乘坐的象和馬都用各種寶物裝飾，還有幡蓋、香花以及各種樂器，威嚴莊重，如同諸天一般，也都前往僧伽尸城。當時，優陀延王（Udayana，憍賞彌國國王）整頓軍隊作為侍從，乘坐用珍寶裝飾的大白象，親自頂戴自己所造的佛像，用花幡和音樂跟隨供養，從他的國家前往僧伽尸城。當時，毗首羯磨天（Viśvakarman，工巧天）和諸天眾知道佛陀將要下到閻浮提（Jambudvīpa，人世間），就建造了三道寶階，從僧伽尸城通往忉利天（Trāyastriṃśa，三十三天），中間的階梯由琉璃構成，兩邊的階梯全部用黃金製成，腳踩的地方鋪設白銀，用各種天界的七寶作為裝飾。當時，帝釋（Indra，眾神之王）派遣使者前往夜摩天（Yāmadeva，夜摩天）、兜率陀天（Tuṣita，兜率天）、化樂天（Nirmāṇarati，化樂天）、他化自在天（Paranirmita-vaśavartin，他化自在天）以及梵世（Brahma-loka，梵天界），告訴他們說：『如來不久將下到閻浮提。想要供養的，請到這裡來！』又派遣使者前往四天王天（Cāturmahārājika，四天王天）、大海龍王（Nāga-rāja，龍王）、揵闥婆（Gandharva，香神）、緊那羅（Kiṃnara，人非人）、夜叉（Yakṣa，藥叉）等眾，對他們說：『世尊現在要下到閻浮提，可以把你們所有的東西拿來供養！』當時，那些天神、龍神等聽到這些話后，沒有不聚集到忉利天中的。當時，世尊在須彌山頂（Sumeru，須彌山），與諸天眾將要地獄時，一切諸天前後簇擁，威德熾盛，光明閃耀。如同滿月在空中，眾星環繞；如同旭日初昇，彩霞紛飛。當時佛陀的盛大集會，景象就是這樣。當時，在閻浮提中，因為佛陀的威神力，出現了五種稀有的景象。

【English Translation】 English version: Moreover, Venerable Kātyāyana is now making all sorts of reproaches. I have set up various expedient means for you, so that the Bhikṣuṇīs may surpass them.' Having spoken these words, the Buddha, together with the fourfold assembly, immediately went to Saṃkāśya (an ancient Indian city). At that time, King Prasenajit (King of Kosala), King Ajātasattu (King of Magadha), and King Yamachī of Vaiśālī (an ancient Indian city), each leading their fourfold armies, guarded the front and rear, with great power. The elephants and horses they rode were adorned with various treasures, banners, canopies, incense, flowers, and various musical instruments, their demeanor solemn and dignified, like that of the gods. They all went to Saṃkāśya. At that time, King Udayana (King of Kauśāmbī) arranged his fourfold army as attendants, riding a great white elephant adorned with precious jewels, personally carrying the image he had made, with flower banners and music following in offering, from his own country towards Saṃkāśya. At that time, Viśvakarman (the celestial architect) and the assembly of gods, knowing that the Buddha was about to descend to Jambudvīpa (the human world), created three jeweled stairways, from Saṃkāśya to Trāyastriṃśa (the Heaven of Thirty-three Gods). The middle stairway was made of crystal, the stairways on both sides were made entirely of gold, the places where feet stepped were covered with silver, and the gods adorned them with the seven treasures. At that time, Indra (King of the Gods) sent messengers to Yāmadeva (the Yama Heaven), Tuṣita (the Tuṣita Heaven), Nirmāṇarati (the Heaven of Delight), Paranirmita-vaśavartin (the Heaven of Free Enjoyment of Transformations), and the Brahma-loka (the Brahma World), and told them: 'The Tathāgata will soon descend to Jambudvīpa. Those who wish to make offerings, please come here!' He also sent messengers to Cāturmahārājika (the Heaven of the Four Heavenly Kings), the Nāga-rāja (Dragon Kings of the Great Ocean), the Gandharva (celestial musicians), the Kiṃnara (half-human, half-divine beings), the Yakṣa (demons), and other beings, and said to them: 'The World-Honored One is now about to descend to Jambudvīpa, you may bring all that you have to make offerings here!' At that time, those gods, dragons, and spirits, upon hearing these words, all gathered in Trāyastriṃśa. At that time, when the World-Honored One was on the summit of Sumeru (Mount Sumeru), about to descend with the assembly of gods, all the gods surrounded him, their majestic virtue flourishing, their light blazing. Like the full moon in the sky, surrounded by stars; like the rising sun, with colorful clouds reflecting. Such was the scene of the Buddha's great assembly. At that time, in Jambudvīpa, due to the Buddha's majestic power, five rare occurrences appeared.

之事：一者、令彼諸天不見人間不凈之物；二者、令諸女人見彼天男而無慾想；三者、亦令丈夫見諸天女不生染意；四者、令於人間遙見諸天種種供養；五者、諸天之身光潔細妙，非人所睹，以佛神力顯然明著，皆可得見。

爾時世尊從天初下，足蹈寶階。梵王在右，手執白蓋；帝釋在左，手持白拂。其餘諸天皆乘虛空，隨佛而下，一時同奏種種音樂，各自捧持幢幡、寶蓋，散花供養。凈居天眾側塞虛空，無量百千諸天婇女，持寶珠、瓔珞歌贊佛德。復有諸天于虛空中雨種種香及種種花，諸龍雨于微細香雨。於時空中凈無雲曀，雷聲美妙，聞者喜悅。揵闥婆神、緊那羅神奏提婆那伽微妙之曲，歌贊如來本生之事。

於時閻浮提內，王及臣人並四眾等，周匝遍滿僧伽尸城，或散香花或持幡蓋，吹螺擊鼓，種種音樂向空供養，舉手合掌，瞻仰于佛。人、天名花，上、下交散，繽紛而下，積至於膝。諸外道眾見斯事者，咸亦發心，歸依禮敬。

爾時世尊足蹈寶階，次第而下，至於半路。四天王天即于其所，廣設供養。此供殊妙，劫初已來，未曾有也！

爾時如來受天供畢，復與大眾巡階而下，至最下級。欲踐地時，其蓮花色比丘尼即變其身，作轉輪王，領四種兵七寶前導，從空來下疾至佛所。諸國

【現代漢語翻譯】現代漢語譯本：這些事情是：第一，讓那些天人看不見人世間不乾淨的東西；第二，讓那些女人看見天上的男子而沒有情慾的想法；第三，也讓丈夫們看見天上的女子不產生愛戀的念頭；第四，讓人間的人們遠遠地看見天上的各種供養；第五，天人們的身體光潔細妙，不是凡人所能看見的，憑藉佛的神力，顯現得清清楚楚，都可以看見。

那時，世尊從天上初次下來，腳踩在寶階上。梵王（Brahmā，色界天之主）在右邊，手裡拿著白色的傘蓋；帝釋（Indra，欲界天之主）在左邊，手裡拿著白色的拂塵。其餘的眾天人都乘著虛空，跟隨著佛陀下來，一時一同演奏各種音樂，各自捧著幢幡、寶蓋，散花供養。凈居天（Śuddhāvāsa，色界天的最高層）的眾天人擁擠在虛空中，無數百千的天女，拿著寶珠、瓔珞歌頌讚美佛的功德。又有諸天在虛空中降下各種香和各種花，諸龍降下細微的香雨。那時，空中清凈沒有云彩，雷聲美妙，聽的人都感到喜悅。揵闥婆神（Gandharva，天界的樂神）、緊那羅神（Kiṃnara，天界的歌神）演奏提婆那伽（Devanāga，天龍）微妙的樂曲，歌頌讚美如來（Tathāgata，佛的稱號）往昔的生平事蹟。

那時，在閻浮提（Jambudvīpa，我們所居住的這個世界）內，國王以及臣民和四眾弟子等，周圍遍佈在僧伽尸城（Saṃkāśya，佛陀從忉利天下降的城市），有的散香花，有的拿著幡蓋，吹螺擊鼓，用各種音樂向空中供養，舉手合掌，瞻仰佛陀。人間的和天上的名花，從上到下交錯散落，繽紛而下，堆積到膝蓋那麼高。那些外道看見這些事情，都生起了信心，歸依禮敬。

那時，世尊腳踩在寶階上，依次下來，走到半路。四天王天（Cāturmahārājikakāyikas，欲界天的第一層）就在那裡，廣設供養。這種供養非常殊勝美妙，從劫初以來，從未有過啊！

那時，如來接受了天人的供養完畢，又和大眾沿著臺階下來，到最下層。將要踩到地面的時候，那位蓮花色比丘尼（Utpalavarṇā，佛陀的女弟子）就變化她的身體，變成轉輪王（cakravartin，統治世界的理想君王），帶領四種軍隊和七寶在前引導，從空中下來，快速地來到佛陀所在的地方。各個國家

【English Translation】 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

王等各興是念：「此轉輪王從何所來？」於時尊者須菩提在自房中見佛下來，即整衣服，遙申禮敬。時蓮花色比丘尼舍輪王身，還複本形，遽即頂禮佛、世尊足。

爾時世尊種種呵責彼比丘尼，而謂之曰：「汝今知不！須菩提已先禮我。汝得誰教，變作輪王？汝得預出家，受具足戒，已過其分。汝智慧微少，諂詐無邊，慈悲報恩，如露一滴。豈能於我法中而為上首！」

時蓮花色比丘尼聞佛教誨，深生愧恥，即白佛言：「世尊！我今自知為過不少。從今以往，不敢復更變現神通！」

爾時閻浮提內，國王、大臣並四部眾，皆以所持種種供具供養于佛。時優陀延王頂戴佛像，並諸上供珍異之物，至如來所而以奉獻。佛身相好，具足端嚴，在諸天中殊特明顯。譬如滿月離眾云曀。所造之像而對於佛，猶如堆阜比須彌山，不可為喻，但有螺髻及以玉毫少似於佛，而令四眾知是佛像。

爾時優陀延王白佛言：「世尊！如來過去于生死中為求菩提，行無量無邊難行苦行，獲是最上微妙之身，無與等者。我所造像不似於佛，竊自思惟，深為過咎！」

爾時世尊告彼王言：「非為過咎！汝今已作無量利益，更無有人與汝等者。汝今於我佛法之中初為軌則，以是因緣故，令無量眾生得大信利。汝今已獲

【現代漢語翻譯】現代漢語譯本國王等各自心中想：『這位轉輪王是從哪裡來的？』當時尊者須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在自己的房中看見佛陀降臨，立即整理衣服，遙遠地表達敬意。這時蓮花色比丘尼（Utpalavarna，以神通著稱的比丘尼）捨棄了轉輪王的身相，恢復了本來的形貌，趕緊頂禮佛陀、世尊的足。當時世尊種種呵責那位比丘尼，並且對她說：『你現在知道嗎！須菩提已經先向我頂禮了。你得到誰的教唆，變化成轉輪王？你能夠預先出家，受具足戒，已經超過了你的本分。你智慧微少，諂媚虛詐沒有邊際，慈悲報恩之心，像露水一樣微不足道。怎麼能夠在我的佛法中成為領導者！』當時蓮花色比丘尼聽了佛陀的教誨，深深地感到慚愧，立即對佛陀說：『世尊！我現在自己知道犯下的過錯不少。從今以後，不敢再變化顯現神通！』當時閻浮提（Jambudvipa，指我們所居住的這個世界）內，國王、大臣以及四部眾（比丘、比丘尼、優婆塞、優婆夷）都用所持的種種供具供養佛陀。當時優陀延王（King Udayana）頭頂著佛像，以及各種上等的供品和珍奇之物，來到如來（Tathagata，佛陀的稱號之一）所在的地方，奉獻給佛陀。佛陀的身體相好莊嚴，在諸天之中特別明顯。譬如滿月脫離了眾云的遮蔽。所造的佛像和佛陀相比，猶如小土堆比須彌山（Mount Sumeru，佛教宇宙觀中的聖山），無法相比，只有螺髻（ushnisha，佛頂的肉髻）以及玉毫（urna，兩眉之間的白毫）稍微相似於佛陀，而讓四眾知道這是佛像。當時優陀延王對佛陀說：『世尊！如來過去在生死輪迴中爲了求得菩提（Bodhi，覺悟），行了無量無邊艱難的苦行，才獲得這最上微妙的身體，沒有誰可以與之相比。我所造的佛像不像佛陀，私下思量，深感過錯！』當時世尊告訴那位國王說：『這不是過錯！你現在已經做了無量的利益，再也沒有人可以和你相比。你現在在我的佛法之中，最初成為榜樣，因為這個因緣，讓無量的眾生得到巨大的信心和利益。你現在已經獲得…』

【English Translation】 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...'

無量福德、廣大善根。」

時天帝釋復告王言：「王今於此勿懷憂懼！如來先在天上及此人間，皆稱讚于王造像功德，凡諸天眾悉亦隨喜。未來世中有信之人，皆因王故，造佛形像而獲勝福。王今宜應歡喜自慶！」

佛說大乘造像功德經卷上大正藏第 16 冊 No. 0694 佛說大乘造像功德經

佛說大乘造像功德經卷下

大唐于闐三藏提云般若奉　制譯

爾時世尊于僧伽尸道場坐師子座。時諸四眾心各念言：「我等愿聞如來演說造像功德。若有眾生作佛形像，設不相似，得幾所福？」

爾時彌勒菩薩摩訶薩知其念，即從座起，偏袒右肩，長跪合掌，白佛言：「世尊！今優陀延王造佛形像，若佛在世、若已涅槃，其有信心能隨造者，所獲功德，唯愿世尊廣說其相！」

佛告彌勒菩薩言：「彌勒！諦聽，諦聽！善思念之！當爲汝說。若有凈信善男子、善女人，于佛功德專精繫念，常觀如來威德自在，具足十力、四無所畏、十八不共法、大慈大悲、一切智智、三十二種大人之相、八十隨形好，一一毛孔皆有無量異色光明，百千億種殊勝福德莊嚴成就，無量智慧，明瞭通達無量三昧、無量法忍、無量陀羅尼、無量神通。如是等一切功德皆無有量，離眾過失，無與等

【現代漢語翻譯】『無量的福德，廣大的善根。』

這時，天帝釋（Devendra，眾神之王）又告訴國王說：『大王您現在不必為此感到憂愁和恐懼！如來（Tathagata，佛的稱號）先前在天上和人間，都稱讚您塑造佛像的功德，所有的天眾也都隨喜讚歎。未來世中，有信心的人，都會因為您的緣故，塑造佛的形象而獲得殊勝的福報。大王您現在應該歡喜，為自己慶賀！』

《佛說大乘造像功德經》捲上大正藏第16冊 No. 0694 《佛說大乘造像功德經》

《佛說大乘造像功德經》卷下

大唐于闐（Khotan，古國名，位於今新疆一帶）三藏提云般若（Devaprajna，譯經師）奉旨翻譯

這時，世尊（Bhagavan，佛的稱號）在僧伽尸（Samghasi，地名）道場，坐在獅子座上。當時，在場的比丘、比丘尼、優婆塞、優婆夷（佛教四眾弟子）各自心中想著：『我們希望聽如來演說塑造佛像的功德。如果有人塑造佛的形象，即使不完全相似，能得到多少福報呢？』

這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，未來佛）知道他們的想法，就從座位上站起來，袒露右肩，長跪合掌，對佛說：『世尊！現在優陀延王（King Udayana，國王名）塑造佛的形象，無論是佛在世時，還是已經涅槃（Nirvana，佛教術語，指解脫）后，有信心的人能夠跟隨他塑造佛像，所獲得的功德，希望世尊詳細地解說其中的情形！』

佛告訴彌勒菩薩說：『彌勒！仔細聽，仔細聽！好好地思量！我將為你解說。如果有具清凈信心的善男子、善女人，對於佛的功德專心致志地憶念，常常觀想如來的威德自在，具足十力（Ten Powers of a Buddha，佛的十種力量）、四無所畏（Four Fearlessnesses，佛的四種無畏）、十八不共法（Eighteen Unique Qualities of a Buddha，佛的十八種不共之法）、大慈大悲（Great loving-kindness and great compassion，偉大的慈愛和偉大的悲憫）、一切智智（Omniscience，對一切事物的智慧）、三十二種大人之相（Thirty-two Marks of a Great Man，佛的三十二種大丈夫相）、八十隨形好（Eighty Minor Marks，佛的八十種隨形好），每一個毛孔都有無量異色的光明，百千億種殊勝的福德莊嚴成就，無量的智慧，明瞭通達無量的三昧（Samadhi，禪定）、無量的法忍（Tolerance of the Dharma，對佛法的忍耐力）、無量的陀羅尼（Dharani，總持，咒語）、無量的神通（Supernatural Powers，超自然能力）。像這些等等一切功德都是無量的，遠離各種過失，沒有可以與之相比的。』

【English Translation】 'Immeasurable blessings and vast roots of goodness.'

At that time, Devendra (the king of gods) further said to the king: 'Great King, do not harbor worry or fear about this! The Tathagata (the title of a Buddha) previously in the heavens and in this human world, has praised the merit of your making Buddha images, and all the heavenly beings rejoice in it as well. In future ages, people of faith will, because of you, make Buddha images and obtain supreme blessings. Great King, you should now rejoice and congratulate yourself!'

'The Sutra on the Merit of Making Images According to the Great Vehicle,' Volume 1 Taisho Tripitaka Volume 16, No. 0694 'The Sutra on the Merit of Making Images According to the Great Vehicle'

'The Sutra on the Merit of Making Images According to the Great Vehicle,' Volume 2

Translated under imperial decree by Tripitaka Master Devaprajna (a translator) from Khotan (an ancient kingdom in present-day Xinjiang) of the Great Tang Dynasty

At that time, the Bhagavan (the World-Honored One, title of a Buddha) was sitting on a lion throne in the Samghasi (a place name) Bodhimanda (place of enlightenment). At that time, the four assemblies (Buddhist disciples: monks, nuns, laymen, and laywomen) each thought in their minds: 'We wish to hear the Tathagata expound on the merit of making images. If there are sentient beings who make Buddha images, even if they are not completely similar, how much merit will they obtain?'

At that time, Maitreya Bodhisattva-Mahasattva (the future Buddha) knew their thoughts, and immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World-Honored One! Now King Udayana (name of a king) is making Buddha images. Whether the Buddha is in the world or has already entered Nirvana (the state of enlightenment), if there are people of faith who can follow him in making images, what merit will they obtain? May the World-Honored One explain the details of this situation!'

The Buddha told Maitreya Bodhisattva: 'Maitreya! Listen carefully, listen carefully! Think about it well! I will explain it to you. If there are virtuous men and virtuous women with pure faith, who focus their minds on the Buddha's merits, constantly contemplate the Tathagata's majestic virtue and freedom, possessing the Ten Powers of a Buddha, the Four Fearlessnesses, the Eighteen Unique Qualities of a Buddha, great loving-kindness and great compassion, Omniscience, the Thirty-two Marks of a Great Man, the Eighty Minor Marks, each pore of which has immeasurable light of different colors, adorned and accomplished with hundreds of thousands of millions of kinds of supreme blessings, immeasurable wisdom, clear understanding of immeasurable Samadhi (meditative absorption), immeasurable Tolerance of the Dharma, immeasurable Dharani (mantras), and immeasurable Supernatural Powers. All such merits are immeasurable, free from all faults, and without equal.'

者。此人如是諦念思惟，深生信樂，依諸相好而作佛像，功德廣大，無量無邊，不可稱數。

「彌勒！若有人以眾雜彩而為繢飾，或復镕鑄金、銀、銅、鐵、鉛、錫等物，或有雕刻栴檀香等，或複雜以真珠、螺貝、錦繡織成，丹土、白灰、若泥、若木如是等物，隨其力分而作佛像，乃至極小如一指大，能令見者知是尊容。其人福報，我今當說。

「彌勒！如是之人于生死中雖複流轉，終不生在貧窮之家，亦不生於邊小國土、下劣種姓、孤獨之家，又亦不生迷戾車等，商估、販賃、屠膾等家，乃至不生卑賤伎巧、不凈種族、外道苦行、邪見等家；除因願力，並不生彼。是人常生轉輪聖王，有大勢力種姓之家，或生凈行婆羅門，富貴自在、無過失家。所生之處，常遇諸佛，承事供養。或得為王，能持正法，以法教化，不行非道。或作轉輪聖王，七寶成就，千子具足，騰空而行，化四天下，盡其壽命，自在豐樂。或作帝釋、夜摩天王、兜率天王、化樂天王、他化自在天王，人、天快樂靡不皆受，如是福報相續不絕。所生之處，常作丈夫，不受女身，亦復不受黃門、二形卑賤之身。所受之身，無諸醜惡，目不盲眇，耳不聾聵，鼻不曲戾，口不喎斜，唇不下垂，亦不皺澀，齒不疏缺，不黑不黃，舌不短急，項無瘤癭

【現代漢語翻譯】現代漢語譯本：『彌勒（Maitreya，未來佛）！如果有人這樣真誠地憶念、思維，深深地產生信賴和喜悅，依據佛的各種相好來製作佛像，那麼他的功德廣大，無量無邊，不可計數。』『彌勒！如果有人用各種顏色的顏料來繪畫裝飾，或者熔化鑄造金、銀、銅、鐵、鉛、錫等金屬，或者雕刻栴檀香等香木，或者用真珠、螺貝、錦繡織物，以及丹土、白灰，或者泥土、木頭等材料，根據自己的能力來製作佛像，乃至極小如一指大小，能夠讓見到的人知道這是佛的尊容。這個人所獲得的福報，我現在就來講述。』『彌勒！這樣的人在生死輪迴中，雖然還會流轉，但終究不會出生在貧窮的家庭，也不會出生在邊遠小國、低劣種姓、孤獨的家庭，也不會出生在迷戾車（Mleccha，邊境民族）等，從事商業、販賣租賃、屠宰等行業的人家，乃至不會出生在卑賤的伎巧行業、不潔凈的種族、外道苦行、邪見等人家；除非是由於往昔的願力，否則不會出生在這些地方。這樣的人常常出生在轉輪聖王（Chakravarti，統治世界的理想君主）的家庭，擁有巨大勢力和高貴種姓，或者出生在清凈修行的婆羅門（Brahmin，印度教祭司）家庭，富貴自在，沒有過失。所出生的地方，常常遇到諸佛，承事供養。或者能夠成為國王，能夠秉持正法，用佛法教化，不走邪路。或者成為轉輪聖王，七寶成就，擁有一千個兒子，能夠騰空飛行，教化四天下，盡其壽命，自在豐樂。或者成為帝釋（Indra，忉利天之主）、夜摩天王（Yama，夜摩天之主）、兜率天王（Tushita，兜率天之主）、化樂天王（Nirmanarati，化樂天之主）、他化自在天王（Paranirmitavasavartin，他化自在天之主），人、天的快樂沒有不享受的，這樣的福報相續不斷。所出生的地方，常常是男子之身，不會受女身，也不會受黃門（eunuch，太監）、二形（hermaphrodite，雙性人）等卑賤之身。所受的身體，沒有各種醜陋，眼睛不瞎，耳朵不聾，鼻子不歪，嘴巴不斜，嘴唇不下垂，也不皺澀，牙齒不稀疏缺損，不黑不黃，舌頭不短促，脖子沒有瘤子。』

【English Translation】 English version: 'Maitreya (the future Buddha)! If someone sincerely contemplates and reflects in this way, deeply generating faith and joy, and creates Buddha images based on the various auspicious marks and characteristics of the Buddha, their merits will be vast, boundless, immeasurable, and uncountable.' 'Maitreya! If someone uses various colored pigments to paint and decorate, or melts and casts metals such as gold, silver, copper, iron, lead, and tin, or carves sandalwood and other fragrant woods, or uses pearls, shells, brocade fabrics, as well as red clay, white ash, or materials such as mud and wood, making Buddha images according to their ability, even if they are as small as a finger, enabling those who see them to recognize the venerable appearance of the Buddha. I will now describe the blessings that this person will receive.' 'Maitreya! Such a person, although still transmigrating in the cycle of birth and death, will ultimately not be born into a poor family, nor will they be born in a remote small country, a low-class family, or a solitary household, nor will they be born among the Mlecchas (barbarians), or in families engaged in commerce, trading, renting, or butchering, nor will they be born into lowly skilled trades, unclean races, ascetic practices of external paths, or families with heretical views; unless due to past vows, they will not be born in those places. Such a person will often be born into the family of a Chakravarti (ideal universal ruler), possessing great power and noble lineage, or born into a pure-practicing Brahmin (Hindu priest) family, wealthy, free, and without faults. In the places where they are born, they will often encounter Buddhas, serving and making offerings. Or they may become a king, able to uphold the Dharma, teaching and transforming with the Dharma, not following wrong paths. Or they may become a Chakravarti, possessing the seven treasures, having a thousand sons, able to fly through the air, transforming the four continents, enjoying freedom and abundance throughout their life. Or they may become Indra (lord of the Trayastrimsa Heaven), Yama (lord of the Yama Heaven), Tushita (lord of the Tushita Heaven), Nirmanarati (lord of the Nirmanarati Heaven), Paranirmitavasavartin (lord of the Paranirmitavasavartin Heaven), enjoying all the pleasures of humans and gods, such blessings continuing without interruption. In the places where they are born, they will often be in a male body, not receiving a female body, nor receiving the lowly bodies of eunuchs or hermaphrodites. The body they receive will be without any ugliness, eyes not blind, ears not deaf, nose not crooked, mouth not twisted, lips not drooping, nor wrinkled, teeth not sparse or missing, not black or yellow, tongue not short or stiff, neck without tumors.'

，形不傴僂，色不斑駁，臂不短促，足不𤼣跛，不甚瘦，不甚肥，亦不太長，亦不太短，如是一切不可喜相悉皆無有。其身端正，面貌圓滿，發紺青色，軟澤光凈，唇如丹果，目若青蓮，舌相廣長，齒白齊密，發言巧妙，能令聞者無不喜悅。臂肘傭長，掌平坦厚，腰髀充實，胸臆廣大，手足柔軟，如兜羅綿，諸相具足無所缺減，如那羅延天有大筋力。

「彌勒！譬如有人墮圊廁中，從彼得出，刮除糞穢，凈水洗沐，以香涂身，著新潔衣。如是此人，比在廁中猶未得出，凈穢香臭相去幾何？此事懸隔，無有等倍。彌勒！若有人于生死中，能發信心造佛形像，比未造時相去懸隔，亦復如是。當知此人在在所生凈除業障，種種伎術無師自解。雖生人趣，得天六根；若生天中，超越眾天。所生之處無諸疾苦，無疥癩，無癰疽，不為鬼魅之所染著。無有癲狂、干痟等病，癀瘧、癥瘕、惡瘡、隱疾、吐痢無度、飲食不消、舉體痠疼、半身痿躄如是等病，四百四種，皆悉無有。亦復不為毒藥、兵仗、虎、狼、師子、水、火、怨賊如是橫緣之所傷害，常得無畏，不犯諸罪。

「彌勒！若有眾生宿造惡業，當受種種諸苦惱事，所謂枷鎖、杻械，打罵燒炙，剝皮拔髮，反系高懸，乃至或被分解支節；若發信心，造佛形像，如是

【現代漢語翻譯】現代漢語譯本：『他的形體不會彎腰駝背，膚色不會斑駁，手臂不會短小，腳不會跛瘸，不會太瘦，也不會太胖，既不太長，也不太短，像這樣一切令人不悅的相貌全都不會有。他的身形端正，面容圓滿，頭髮呈紺青色，柔軟潤澤光亮，嘴唇像紅色的丹果，眼睛像青色的蓮花，舌相寬廣而長，牙齒潔白整齊緊密，說話巧妙，能讓聽者無不歡喜。手臂肘部修長，手掌平坦厚實，腰和臀部豐滿，胸懷寬廣，手腳柔軟，像兜羅綿一樣，各種相好都具備，沒有絲毫欠缺，就像那羅延天（Narayana，印度教主神之一，毗濕奴的化身）一樣具有強大的力量。

『彌勒（Maitreya，未來佛）！譬如有人掉進糞坑裡，從那裡出來后，刮掉身上的糞便污穢，用乾淨的水洗浴，再用香塗抹身體，穿上嶄新潔凈的衣服。像這樣的人，與還在糞坑裡沒有出來相比，乾淨與污穢、香與臭相差多少呢？這件事的懸隔，無法用等倍來衡量。彌勒！如果有人在生死輪迴中，能夠發起信心塑造佛像，與未塑造佛像時相比，相差也同樣懸隔。應當知道此人在生生世世都能清除業障，各種技能技巧無需老師就能自然通曉。即使生在人道，也能得到天人的六根；如果生在天界，就能超越其他天人。所出生的地方沒有各種疾病痛苦，沒有疥瘡、癩病、癰疽，不會被鬼魅所染著。沒有癲狂、干痟等疾病，也沒有瘧疾、癥瘕、惡瘡、隱疾、吐瀉無度、飲食不消化、全身痠痛、半身不遂等疾病，像這樣的四百零四種疾病，全都不會有。也不會被毒藥、兵器、老虎、狼、獅子、水、火、怨賊等橫禍所傷害，常常能夠得到無畏，不觸犯各種罪過。

『彌勒！如果有眾生過去造作惡業，應當承受各種痛苦煩惱的事情，比如枷鎖、刑具，被打罵燒灼，剝皮拔髮，反綁高懸，甚至是被分解肢體；如果發起信心，塑造佛像，像這樣

【English Translation】 English version: 'His form is not hunched over, his complexion is not mottled, his arms are not short, his feet are not lame, he is neither too thin nor too fat, neither too tall nor too short. All such undesirable characteristics are completely absent. His body is upright, his face is perfectly round, his hair is the color of dark blue, soft, lustrous, and clean. His lips are like red vermillion fruit, his eyes are like blue lotuses, his tongue is broad and long, his teeth are white, even, and closely set. His speech is skillful, capable of bringing joy to all who hear it. His arms and elbows are long and graceful, his palms are flat and thick, his waist and hips are full, his chest is broad, his hands and feet are soft like cotton. He possesses all the marks of greatness, lacking nothing, like Narayana (one of the principal deities of Hinduism, an avatar of Vishnu) who has great strength.

'Maitreya (the future Buddha)! Suppose a person falls into a latrine, and after getting out, scrapes off the filth, washes himself with clean water, anoints his body with fragrance, and puts on new, clean clothes. How much difference is there between this person and when he was still in the latrine, before he got out—the difference between cleanliness and filth, fragrance and stench? The separation is immeasurable, beyond comparison. Maitreya! If someone in the cycle of birth and death can generate faith and create an image of the Buddha, the difference between before and after creating the image is equally vast. Know that this person, in every life, will purify karmic obstacles, and will understand all kinds of skills and arts without a teacher. Even if born in the human realm, he will attain the six faculties of the devas (gods); if born in the heavens, he will surpass all the devas. In the places where he is born, there will be no illnesses or suffering, no scabies, no leprosy, no carbuncles, and he will not be defiled by ghosts or demons. There will be no madness, consumption, or other such diseases, no malaria, abdominal masses, malignant sores, hidden ailments, uncontrolled vomiting and diarrhea, indigestion, body aches, or paralysis. All such diseases, four hundred and four in number, will be absent. Furthermore, he will not be harmed by poison, weapons, tigers, wolves, lions, water, fire, or vengeful thieves. He will always be fearless and will not commit any sins.

'Maitreya! If there are sentient beings who have created evil karma in the past and should suffer various painful and distressing things, such as yokes, shackles, beatings, scoldings, burning, peeling skin, pulling hair, being hung upside down, or even having their limbs dismembered; if they generate faith and create an image of the Buddha, like this

苦報皆悉不受。若寇賊侵擾，城邑破壞，惡星變怪，饑饉疾疫如是之處，不生其中。若言生者，斯則妄說。」

爾時彌勒菩薩摩訶薩復白佛言：「世尊！如來常說善、不善業皆不失壞。若有眾生作諸重罪，當生卑賤種姓之家，貧窮疾苦，壽命夭促。后發信心，造佛形像。此眾罪報為更當受？為不受耶？」

佛告彌勒菩薩言：「彌勒！汝今諦聽！當爲汝說。若彼眾生作諸罪已，發心造像，求哀懺悔，決定自斷，誓不重犯，先時所作皆得銷滅。我今為汝廣明此事。彌勒！譬若有人宿行慳吝，以是緣故，受貧窮苦，無諸財寶，資用匱乏。忽遇比丘先入滅定，從定初起，即以飲食恭敬奉施，此人施已永舍貧窮，凡有所須悉如其意。彌勒！彼貧窮人，先世惡業及所得報，今何在耶？」

彌勒菩薩言：「世尊！由施食故，先世惡業皆悉滅盡，永離貧窮，大富充足。」

佛言：「彌勒！如汝所言，當知此人亦復如是。由造像故，彼諸惡業永盡無餘，所應受報皆不復受。彌勒！業有三種：一者、現受；二者、生受；三者、后受。此三種業中，一一皆有定與不定。若人信心，造佛形像，唯現定業少分容受，余皆不受。」

爾時彌勒菩薩摩訶薩復白佛言：「世尊！如來常說有五種業最為深重，決定墮于無間

【現代漢語翻譯】現代漢語譯本：所有痛苦的果報都不會承受。如果遇到盜賊侵擾，城池被破壞，不祥的星象變化，饑荒和瘟疫等情況，不會出生在這些地方。如果說會出生在這些地方，那就是妄語。

這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）又對佛說：『世尊！如來（Tathāgata，佛的稱號）常說善業和不善業都不會消失。如果有眾生造作各種重罪，應當出生在卑賤的種姓之家，貧窮困苦，壽命短促。後來生起信心，建造佛的形像。這些罪惡的果報是仍然要承受呢？還是不再承受呢？』

佛告訴彌勒菩薩說：『彌勒！你現在仔細聽！我將為你解說。如果那些眾生造作各種罪業之後，發心建造佛像，懇求哀憐懺悔，決心斷除惡行，發誓不再重犯，先前所造作的罪業都能夠消滅。我現在為你詳細說明這件事。彌勒！譬如有人前世非常吝嗇，因為這個緣故，遭受貧窮困苦，沒有各種財寶，生活物資匱乏。忽然遇到一位比丘（bhikṣu，出家修行的男子）先進入滅盡定（nirodha-samāpatti，一種甚深的禪定），從禪定中剛出來，就用飲食恭敬地供養他，這個人供養之後永遠擺脫貧窮，凡是需要的都能如願以償。彌勒！那個貧窮的人，前世的惡業以及應當得到的果報，現在在哪裡呢？』

彌勒菩薩說：『世尊！由於佈施食物的緣故，前世的惡業全都消滅乾淨，永遠脫離貧窮，變得非常富有。』

佛說：『彌勒！正如你所說，應當知道這個人也是這樣。由於建造佛像的緣故，那些惡業永遠消失無餘，所應該承受的果報都不再承受。彌勒！業有三種：一是現世受報；二是來世受報；三是以後受報。這三種業中，每一種都有定業和不定業。如果有人有信心，建造佛的形像，只有現世的定業會稍微承受一部分，其餘的都不再承受。』

這時，彌勒菩薩摩訶薩又對佛說：『世尊！如來常說有五種業最為深重，必定墮入無間（Avīci，地獄名）

【English Translation】 English version: All painful retributions will not be received. If there are invasions by bandits, destruction of cities, ominous stellar changes, famine, and plagues, one will not be born in such places. If it is said that one will be born in such places, then that is false speech.

At that time, Maitreya Bodhisattva Mahāsattva (the future Buddha) again said to the Buddha: 'World Honored One! The Tathāgata (title of the Buddha) always says that good and bad karma are never lost. If there are sentient beings who commit various grave sins, they should be born into families of low caste, poor and suffering, with short lifespans. Later, they develop faith and create Buddha images. Will these retributions of sins still be received, or will they not be received?'

The Buddha told Maitreya Bodhisattva: 'Maitreya! Listen carefully now! I will explain it to you. If those sentient beings, after committing various sins, develop the mind to create images, seek repentance with sorrow, resolutely cut off evil deeds, and vow not to repeat them, all the sins committed in the past can be extinguished. I will now explain this matter to you in detail. Maitreya! For example, if someone was stingy in a past life, and because of this, suffers poverty, lacking all wealth and resources. Suddenly, they encounter a bhikṣu (monk) who has first entered nirodha-samāpatti (a deep state of meditation), and as he arises from that samādhi, they respectfully offer him food. After this person makes the offering, they are forever freed from poverty, and all their needs are fulfilled as they wish. Maitreya! Where are the past evil karma and the retributions that the poor person should have received?'

Maitreya Bodhisattva said: 'World Honored One! Because of the offering of food, all the evil karma from past lives has been completely extinguished, and they are forever freed from poverty, becoming very wealthy.'

The Buddha said: 'Maitreya! Just as you said, you should know that this person is also like that. Because of creating Buddha images, those evil karmas are forever exhausted without remainder, and the retributions that should be received are no longer received. Maitreya! There are three types of karma: first, karma that is received in the present life; second, karma that is received in the next life; and third, karma that is received in a later life. Within these three types of karma, each has fixed and unfixed karma. If a person has faith and creates Buddha images, only a small portion of the fixed karma in the present life will be received, and the rest will not be received.'

At that time, Maitreya Bodhisattva Mahāsattva again said to the Buddha: 'World Honored One! The Tathāgata always says that there are five types of karma that are the most grave, and one is certain to fall into Avīci (name of a hell)'

地獄，所謂殺父、害母、殺阿羅漢、以惡逆心出佛身血、破和合僧。若有眾生先作此罪，後於佛所生凈信心，造佛形像，此人為更墮于地獄？為不墮耶？」

佛告彌勒菩薩言：「彌勒！我今為汝重說譬喻。如或有人手執強弓，于樹林間向上射葉，其箭徹往，曾無所礙。若有眾生犯斯逆罪，後作佛像，誠心懺悔，得無根信，我想微薄，雖墮地獄還即出離，如箭不停，此亦如是。又如比丘得神足通，從海此岸到于彼岸，周旋四洲，無能礙者。此人亦爾，由先所犯暫墮地獄，非彼宿業所能為礙。」

爾時彌勒菩薩摩訶薩復白佛言：「世尊！諸佛、如來是法性身，非色相身。若以色相為佛身者，難陀比丘與轉輪聖王皆應是佛，以悉具有諸相好故。或有眾生壞佛法身，法說非法、非法說法，后發信心而造佛像，此之重罪為亦銷滅？為不得滅？」

佛告彌勒菩薩言：「彌勒！若彼眾生，法說非法、非法說法，唯以口言而不壞見，後生信樂，造佛形像，此先惡業但于現身而受輕報，不墮惡道，然于生死未即解脫。」

爾時彌勒菩薩摩訶薩復白佛言：「世尊！若有人盜佛塔物，盜僧祇物、四方僧物、現前僧物，自用與人，如己物想。世尊常說用佛塔物及僧物者其罪甚重。然彼眾生作是罪已，深自悔責，起凈信

【現代漢語翻譯】現代漢語譯本：『地獄』，指的是殺父、害母、殺阿羅漢（arhat，已證得涅槃的聖者）、以惡毒的心意使佛陀身體出血、破壞僧團的和合。如果有人先前犯下這些罪行，後來對佛產生清凈的信心，塑造佛的形象，這個人還會再次墮入地獄嗎？還是不會墮入呢？」

佛告訴彌勒菩薩（Maitreya Bodhisattva）說：『彌勒！我現在為你再說一個比喻。比如有人手持強弓，在樹林間向上射箭，箭能穿透過去，沒有阻礙。如果有人犯下這些逆罪，後來塑造佛像，真心懺悔，獲得無根信（anuloma-ksanti-jnana，順忍智，一種對真理的接受），但我想微薄，即使墮入地獄也能立即脫離，就像箭不停留一樣，情況也是如此。又如比丘（bhikkhu，佛教僧侶）獲得神足通（神通之一，能隨意飛行），從海的此岸到達彼岸，周遊四洲（Sumeru，須彌山為中心的四大洲），沒有人能夠阻礙他。這個人也是如此，因為先前所犯的罪業暫時墮入地獄，但過去的業力不能成為他的阻礙。』

當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，大菩薩）又對佛說：『世尊！諸佛、如來（Tathagata，佛的稱號之一）是法性身（Dharmakaya，佛的法身），不是色相身（Rupakaya，佛的色身）。如果以色相作為佛身，那麼難陀比丘（Nanda Bhikkhu）和轉輪聖王（Chakravartin，統治世界的理想君主）都應該是佛，因為他們都具有各種相好。如果有人破壞佛的法身，將正法說成非法，將非法說成正法，後來生起信心而塑造佛像，這種嚴重的罪業也能消滅嗎？還是不能消滅呢？』

佛告訴彌勒菩薩說：『彌勒！如果那個人，將正法說成非法，將非法說成正法，只是口頭上說說而不改變自己的見解，後來生起信心，塑造佛的形象，那麼先前所造的惡業只會在現世受到較輕的報應，不會墮入惡道，但在生死輪迴中還不能立即解脫。』

當時，彌勒菩薩摩訶薩又對佛說：『世尊！如果有人盜取佛塔（stupa，佛教建築物，通常存放聖物）中的物品，盜取僧眾的物品，包括四方僧物（屬於來自四面八方的僧眾的物品）和現前僧物（屬於目前僧眾的物品），自己使用或送給他人，認為就像自己的東西一樣。世尊常說，使用佛塔和僧眾的物品罪過非常嚴重。然而，這個人犯下這些罪行后，深深地後悔自責，生起清凈的信心

【English Translation】 English version: 『Hell』 refers to killing one's father, harming one's mother, killing an Arhat (a perfected being who has attained Nirvana), with malicious intent causing a Buddha to bleed, and disrupting the harmony of the Sangha (Buddhist monastic community). If a being commits these offenses first, and then develops pure faith in the Buddha and creates an image of the Buddha, will this person fall into hell again, or will they not?』

The Buddha told Maitreya Bodhisattva: 『Maitreya! I will now repeat a simile for you. For example, if someone holds a strong bow and shoots arrows upwards in a forest, the arrows will pass through without any obstruction. If a being commits these heinous offenses, and later creates an image of the Buddha, sincerely repents, and attains rootless faith (anuloma-ksanti-jnana, acceptance of truth), but their 'I' thought is weak, even if they fall into hell, they will immediately escape, just like an arrow does not stop. It is the same in this case. Furthermore, if a Bhikkhu (Buddhist monk) attains supernatural powers (Siddhi), reaching the other shore of the sea from this shore, traveling around the four continents (Sumeru, the four continents centered on Mount Sumeru), no one can hinder him. This person is also like that; due to the offenses committed earlier, they temporarily fall into hell, but their past karma cannot obstruct them.』

At that time, Maitreya Bodhisattva-Mahasattva further said to the Buddha: 『World Honored One! All Buddhas, Tathagatas (one of the titles of the Buddha) are Dharmakaya (the body of the Dharma), not Rupakaya (the body of form). If form is taken as the body of the Buddha, then Nanda Bhikkhu and Chakravartin (the ideal universal ruler) should both be Buddhas, because they all possess various auspicious marks and qualities. If a being destroys the Dharmakaya of the Buddha, speaks of the Dharma as non-Dharma, and speaks of non-Dharma as Dharma, and later generates faith and creates an image of the Buddha, can this grave offense also be extinguished, or can it not be extinguished?』

The Buddha told Maitreya Bodhisattva: 『Maitreya! If that being speaks of the Dharma as non-Dharma, and speaks of non-Dharma as Dharma, only with their mouth and does not change their views, and later generates faith and creates an image of the Buddha, then the evil karma created earlier will only receive a lighter retribution in this present life, and will not fall into evil realms, but will not be immediately liberated from the cycle of birth and death.』

At that time, Maitreya Bodhisattva-Mahasattva further said to the Buddha: 『World Honored One! If someone steals objects from a Buddha's stupa (Buddhist structure, usually containing relics), steals objects belonging to the Sangha, including objects belonging to the Sangha from all directions (belonging to monks from all directions) and objects belonging to the present Sangha (belonging to the current monks), using them themselves or giving them to others, thinking of them as their own. The World Honored One often says that the offense of using objects from a Buddha's stupa and the Sangha is very grave. However, after committing these offenses, this person deeply regrets and blames themselves, and generates pure faith

心而造佛像，如是等罪為滅不耶？」

佛告彌勒菩薩言：「彌勒！若彼眾生曾用此物，后自省察，深懷愧悔，依數酬倍，誓更不犯。我今為汝說一譬喻。如有貧人，先多負債，忽遇伏藏，得無量寶，還其債已，長有餘財。當知此人亦復如是，酬倍彼物，又造佛像，免諸苦患，永得安樂。」

爾時彌勒菩薩摩訶薩復白佛言：「世尊！如佛所說，于佛法中犯波羅夷不名為生。或復有人作斯罪已，發心憶念諸佛功德而造佛像，于佛法中得再生不？又於今生、第二、第三、第四生中，獲證法不？」

佛告彌勒菩薩言：「彌勒！譬如有人身被五縛，若得解脫，如鳥出網，至無礙處。此人亦爾，若發信心，唸佛功德而造佛像，一切業障皆得銷除，于生死中速出無礙。彌勒當知！乘有三種，所謂聲聞乘、獨覺乘及以佛乘。此人隨於何乘而起愿樂，即於此乘而得解脫。若但為成佛，不求余報，雖有重障而得速滅，雖在生死而無苦難，乃至當證無上菩提，獲清凈土，具諸相好，所得壽命常無有盡。」

爾時會中有未發大乘心者，皆生疑念：「如來過去為造佛像？為不作耶？設若作者，云何壽命而有限極，有病，有苦？所居國土多諸穢濁，不得清凈？」

時波斯匿王承佛威神，即從座起，長跪合掌，白佛言

【現代漢語翻譯】現代漢語譯本：『如果有人用偷盜來的財物建造佛像，這樣的罪業能夠消除嗎？』佛告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『彌勒！如果那些眾生曾經用這些財物，後來自己反省，深深感到慚愧後悔，按照偷盜的數量加倍償還，並且發誓不再犯同樣的錯誤。我現在為你舉一個譬喻。比如有一個貧窮的人，先前欠了很多債，忽然遇到埋藏的寶藏，得到無量的財寶，還清了債務之後，還有剩餘的財富。應當知道這個人也是這樣，加倍償還那些財物，又建造佛像，就能免除各種苦難，永遠得到安樂。』這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，大菩薩）又對佛說：『世尊！正如佛所說，在佛法中犯了波羅夷（Parajika，斷頭罪）罪的人不被認為是活著。如果有人做了這樣的罪業之後，發心憶念諸佛的功德而建造佛像，在佛法中能夠得到再生嗎？又在今生、第二生、第三生、第四生中，能夠獲得證悟佛法的機會嗎？』佛告訴彌勒菩薩說：『彌勒！譬如有一個人身上被五花大綁，如果得到解脫，就像鳥兒從網中飛出，到達沒有阻礙的地方。這個人也是這樣，如果發起信心，憶念佛的功德而建造佛像，一切業障都能夠消除，在生死輪迴中迅速解脫，沒有阻礙。彌勒，你應該知道，乘（Yana，交通工具，比喻修行方法）有三種，分別是聲聞乘（Sravakayana，小乘）、獨覺乘（Pratyekabuddhayana，中乘）以及佛乘（Buddhayana，大乘）。這個人隨於哪一種乘而發起願望和喜好，就能在那一種乘中得到解脫。如果只是爲了成就佛果，不求其他的回報，即使有很重的業障也能迅速消除，即使在生死輪迴中也沒有苦難，乃至最終證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），獲得清凈的佛土，具備各種殊勝的相好，所得到的壽命永遠沒有盡頭。』這時，法會中有些沒有發起大乘心的人，都產生了疑問：『如來（Tathagata，佛的稱號）過去是建造過佛像呢？還是沒有建造過呢？如果建造過，為什麼壽命會有期限，有疾病，有痛苦？所居住的國土有很多污穢，不能得到清凈呢？』當時，波斯匿王（King Pasenadi，古印度拘薩羅國國王）承蒙佛的威神之力，立即從座位上站起來，長跪合掌，對佛說：

【English Translation】 English version: 'If someone uses stolen property to build a Buddha image, can such sins be eradicated?' The Buddha told Maitreya Bodhisattva (the future Buddha): 'Maitreya! If those beings once used these things, and later reflect on themselves, deeply feeling ashamed and remorseful, repaying double the amount stolen, and vowing never to commit the same mistake again. I will now give you an analogy. For example, there is a poor person who previously owed a lot of debt, but suddenly encounters a buried treasure, obtaining immeasurable wealth, and after repaying the debt, still has wealth remaining. You should know that this person is also like this, repaying double the amount of those things, and also building a Buddha image, can avoid all kinds of suffering and obtain eternal happiness.' At this time, Maitreya Bodhisattva-Mahasattva (Great Bodhisattva) again said to the Buddha: 'World Honored One! Just as the Buddha said, in the Buddha-dharma, one who commits the Parajika (defeat) offense is not considered alive. If someone commits such a sin and then resolves to remember the merits of all Buddhas and builds a Buddha image, can they be reborn in the Buddha-dharma? And in this life, the second, third, and fourth lives, can they obtain the opportunity to realize the Dharma?' The Buddha told Maitreya Bodhisattva: 'Maitreya! For example, if a person is bound by five ropes, if they are freed, it is like a bird flying out of a net, reaching a place without obstacles. This person is also like this, if they develop faith, remember the merits of the Buddha, and build a Buddha image, all karmic obstacles can be eliminated, and they can quickly escape from the cycle of birth and death without hindrance. Maitreya, you should know that there are three types of Yana (vehicle, metaphor for the path of practice), namely Sravakayana (the Vehicle of Hearers), Pratyekabuddhayana (the Vehicle of Solitary Buddhas), and Buddhayana (the Buddha Vehicle). Whichever Yana this person aspires to and delights in, they can attain liberation in that Yana. If it is only for the sake of attaining Buddhahood, without seeking other rewards, even if there are heavy obstacles, they can be quickly eliminated, and even if they are in the cycle of birth and death, there will be no suffering, until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), obtain a pure Buddha-land, possess all kinds of excellent marks and qualities, and the lifespan obtained will be eternally without end.' At this time, some in the assembly who had not developed the Mahayana (Great Vehicle) mind all had doubts: 'Did the Tathagata (Thus Come One, an epithet of the Buddha) build Buddha images in the past? Or did he not build them? If he built them, why is his lifespan limited, with illness and suffering? The land he dwells in has many impurities and cannot be pure?' At that time, King Pasenadi (King of Kosala in ancient India), relying on the Buddha's majestic power, immediately rose from his seat, knelt down with his palms together, and said to the Buddha:

：「世尊！我見如來諸根相好，及以種族皆悉第一，其心決定，無有所疑。然佛、世尊曾於一時，被佉陀羅木刺傷其足；又於一時遇提婆達多推山迸石，傷足出血；昔復一時唱言有病，命遣耆婆調下利藥；又一時中曾患背病，令摩訶迦葉誦七菩提分，所苦得除；復於一時曾有所患，使阿難陀往婆羅門家，乞求牛乳；往復一時于娑羅村中，三月安居唯食馬麥；復曾一時乞食不得，空缽而還。如世尊言：『若有人作佛像者，所有業障皆得除滅，離眾苦惱，無諸疾病。』世尊往昔為曾作像？為不曾作？若於昔時作佛像者，何因而有如是等事？」

佛告波斯匿王言：「諦聽，諦聽！善思念之！當爲大王分別解說。大王！我于往世為求菩提，以眾寶、栴檀、彩畫等事而作佛像，過此會中人、天之數。以斯福故，雖在生死未盡諸惑，然所受身堅如金剛，不可損壞。大王！我念過去于無量劫生死之中造佛形像，爾時尚有貪、瞋等無量煩惱而共相應。然未曾於一念之間以罪業故，有四大不調及惡鬼神諸少病苦，所須之物莫不充備，況我於今已得阿耨多羅三藐三菩提，而有如是不如意事。大王！若我昔時曾作佛像，今有殘業受斯報者，我復云何作無畏說，言造佛像決定能盡諸惡業耶？大王！我於過去給施無量飲食、財寶，云何今時

【現代漢語翻譯】現代漢語譯本：『世尊！我見如來諸根（指眼、耳、鼻、舌、身、意六根）相好（指佛的三十二相、八十種好），以及種族（指出生），都非常殊勝，我的心已經確定無疑。然而，佛您也曾有被佉陀羅木（一種樹木）刺傷腳的時候；也有被提婆達多（佛陀的堂兄弟，後背叛佛陀）推山迸石傷到腳，流血的時候；過去也曾說自己生病，命耆婆（一位名醫）調配瀉藥；也曾患背痛，讓摩訶迦葉（佛陀的十大弟子之一）誦七菩提分（三十七道品中的七個部分），才得以解除痛苦；還曾生病，讓阿難陀（佛陀的十大弟子之一，以記憶力強著稱）去婆羅門（古印度祭司階層）家乞求牛奶；也曾在娑羅村中，三個月安居（指僧侶在雨季停止遊歷，集中修行）期間只吃馬麥（粗劣的飼料）；也曾乞食不得，空缽而回。如果像世尊您所說：『如果有人制作佛像，所有的業障都能消除，遠離各種痛苦煩惱，沒有疾病。』那麼，世尊您過去是否做過佛像？如果沒有做過？如果過去做過佛像，為什麼還會發生這些事情呢？』

佛告訴波斯匿王（古印度拘薩羅國國王）說：『仔細聽，仔細聽！好好思考！我將為大王詳細解釋。大王！我在過去爲了求得菩提（覺悟），用各種珍寶、栴檀（一種香木）、彩畫等來製作佛像，數量超過了這次法會中的人、天之數。因為這個福報，即使還在生死輪迴中，沒有完全消除各種迷惑，但所受的身體堅固如金剛，不可損壞。大王！我記得過去在無量劫的生死輪迴中塑造佛像，那時還有貪、瞋（嗔）、等無量煩惱與我相應。但從未在一念之間因為罪業的緣故，有四大（地、水、火、風）不調和以及惡鬼神帶來的小病小痛，所需要的物品沒有不充足的，更何況我現在已經證得阿耨多羅三藐三菩提（無上正等正覺），怎麼會有這些不如意的事情呢？大王！如果我過去做過佛像，現在還有殘餘的業報，那我又怎麼能無所畏懼地說，建造佛像一定能消除所有惡業呢？大王！我過去佈施了無量的飲食、財寶，為什麼現在有時還會乞食不得呢？』

【English Translation】 English version: 『World Honored One! I see that the Tathagata's (another name for Buddha) faculties (the six senses: eyes, ears, nose, tongue, body, and mind) and auspicious marks (the 32 major and 80 minor marks of a Buddha), as well as lineage (birth), are all supreme, and my mind is certain and without doubt. However, the Buddha, World Honored One, was once wounded in the foot by a thorn from a Khadira tree (a type of tree); also, there was a time when Devadatta (Buddha's cousin who later betrayed him) pushed a mountain and flying rocks injured your foot, causing it to bleed; in the past, you also once said you were ill and ordered Jivaka (a famous physician) to prepare a purgative medicine; also, you once suffered from back pain and had Mahakasyapa (one of Buddha's ten great disciples) recite the Seven Factors of Enlightenment (seven parts of the thirty-seven factors of enlightenment), which relieved the suffering; also, you once had an ailment and sent Ananda (one of Buddha's ten great disciples, known for his memory) to a Brahmin (ancient Indian priestly class) family to beg for milk; also, there was a time in the Salar village when you spent three months in retreat (referring to monks stopping traveling during the rainy season and concentrating on practice), eating only horse barley (coarse feed); and there was also a time when you begged for food and returned with an empty bowl. If, as the World Honored One says, 'If someone makes a Buddha image, all karmic obstacles will be eliminated, and they will be free from all suffering and afflictions, without diseases,' then, World Honored One, have you made Buddha images in the past? Or have you not made them? If you have made Buddha images in the past, why do these things still happen?』

The Buddha told King Prasenajit (King of Kosala in ancient India), 'Listen carefully, listen carefully! Think about it carefully! I will explain it to the King in detail. Great King! In the past, in order to seek Bodhi (enlightenment), I made Buddha images with various treasures, sandalwood (a type of fragrant wood), colored paintings, and so on, exceeding the number of people and gods in this assembly. Because of this merit, even though I am still in the cycle of birth and death and have not completely eliminated all delusions, the body I receive is as strong as diamond and cannot be damaged. Great King! I remember that in the past, in countless kalpas (eons) of birth and death, I sculpted Buddha images, and at that time, I still had greed, anger, and countless other afflictions associated with me. But never for a single moment, because of sinful karma, did I have imbalances in the four elements (earth, water, fire, wind) or minor illnesses and pains caused by evil ghosts and spirits, and there was nothing lacking in the things I needed, let alone now that I have attained Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment), how could I have these unsatisfactory things? Great King! If I had made Buddha images in the past and now have residual karma to receive this retribution, then how could I fearlessly say that building Buddha images can definitely eliminate all evil karma? Great King! In the past, I gave limitless food, drink, and treasures in charity, why is it that now I sometimes still cannot get food when begging?』

乞求不得，而食馬麥？儻今此事而有實者，云何我于無量經中種種讚歎檀波羅蜜，說其福業終不虛也？大王！我是真實語者，不誑語者。我若欺誑，況餘人乎！大王！我已久斷一切惡業，能捨難捨，能行難行，所捨身命過百千億，已造無量諸佛形像，已悔無量諸罪惡業，豈得有斯毀傷、病苦、食啖馬麥、飢渴等事？若曾得勝果，今還退失，何假勸修此眾福善？大王！諸佛、如來常身法身，為度眾生故現斯事，非為實也！傷足、患背、乞乳、服藥，乃至涅槃，以其舍利分佈起塔，皆是如來方便善巧，令諸眾生見如是相。大王！我於世間現於如是眾患事者，欲示眾生業報不失，令生怖畏，斷一切罪，修諸善行，然後了知常身、法身壽命無限，國土清凈。大王！諸佛、如來無有虛妄，純一大悲，智慧善巧，故能如是種種示現。」是時波斯匿王聞此說已，歡喜踴躍，與無量百千眾生，皆發阿耨多羅三藐三菩提心。

爾時彌勒菩薩摩訶薩復白佛言：「世尊！有諸女人志意狹小，多懷嫉恚，輕薄諂曲，有恨不捨，知恩不報，設求菩提莫能堅守，常欲誑惑一切眾生，亦復為他之所誑惑。世尊！若此女人造佛形像，如是諸業得除滅不？當來得作勇健丈夫，求佛果不？得作知恩報恩人不？得具智慧大慈悲不？于生死法能厭離不？除

【現代漢語翻譯】現代漢語譯本：難道是因為我沒有佈施乞求，所以只能吃餵馬的麥子嗎？如果現在發生在我身上的事情是真的，那麼為什麼我在無量經中種種讚歎檀波羅蜜（Dān bō luó mì，佈施）的功德，說它的福報不會落空呢？大王！我是說真話的人，不說謊話的人。如果我欺騙，更何況其他人呢！大王！我早已斷除一切惡業，能捨棄難以捨棄的，能實行難以實行的，所捨棄的身命超過百千億，已經造了無量諸佛的形像，已經懺悔了無量諸罪惡業，怎麼會有這樣的毀傷、病苦、吃餵馬的麥子、飢渴等事呢？如果曾經得到殊勝的果報，現在又退失了，又何必勸人修習這些眾多的福善呢？大王！諸佛、如來是常身法身（cháng shēn fǎ shēn，永恒不變的法身），爲了度化眾生才示現這些事情，不是真實的！受傷、背痛、乞乳、服藥，乃至涅槃（niè pán，寂滅），以及將舍利（shè lì，遺骨）分佈各地建塔，都是如來的方便善巧，讓眾生看到這些表相。大王！我在世間示現這些眾多的患難之事，是想告訴眾生業報不會落空，使他們產生畏懼，斷除一切罪惡，修習各種善行，然後才能了知常身、法身壽命無限，國土清凈。大王！諸佛、如來沒有虛妄，只有廣大的慈悲，智慧善巧，所以才能這樣種種示現。」當時波斯匿王（Bō sī nì wáng，Prasenajit）聽到這些話后，歡喜踴躍，與無量百千眾生，都發起了阿耨多羅三藐三菩提心（Ā nòu duō luó sān miǎo sān pú tí xīn，無上正等正覺之心）。這時彌勒菩薩摩訶薩（Mí lè pú sà mó hē sà，Maitreya Bodhisattva Mahasattva）又對佛說：「世尊！有些女人心胸狹窄，多懷嫉妒怨恨，輕浮虛偽，心懷怨恨不肯放下，知恩不報，即使求菩提（pú tí，覺悟）也不能堅守，常常想要欺騙迷惑一切眾生，也常常被他人欺騙迷惑。世尊！如果這些女人塑造佛的形像，這些罪業能夠消除嗎？將來能夠轉產生為勇健的男子，求得佛果嗎？能夠成為知恩報恩的人嗎？能夠具備智慧和大慈悲心嗎？對於生死輪迴能夠厭離嗎？

【English Translation】 English version: 'Is it because I did not beg for alms that I have to eat horse barley? If what is happening to me now is real, then why have I praised Dānapāramitā (Dānapāramitā, perfection of giving) in countless sutras, saying that its blessings will never be in vain? Great King! I am a speaker of truth, not a liar. If I deceive, what about others! Great King! I have long severed all evil deeds, able to give up what is difficult to give up, able to practice what is difficult to practice, having given up bodies and lives more than hundreds of thousands of billions of times, having already created countless images of all Buddhas, having already repented for countless sinful deeds, how could I have such injuries, illnesses, eating horse barley, hunger, and thirst? If I had once attained supreme fruit, and now have fallen back, why would I encourage the cultivation of these many blessings and virtues? Great King! The Buddhas and Tathāgatas are eternal Dharma bodies (cháng shēn fǎ shēn, eternal Dharma body), appearing in these forms for the sake of saving sentient beings, not for real! Injury to the feet, back pain, begging for milk, taking medicine, and even Nirvana (niè pán, extinction), and the distribution of relics (shè lì, remains) to build pagodas everywhere, are all skillful means of the Tathāgata, allowing sentient beings to see these appearances. Great King! My appearance in the world with these many afflictions is to show sentient beings that karmic retribution is not lost, causing them to be fearful, to cut off all sins, to cultivate all good deeds, and then to understand that the eternal Dharma body has infinite life, and the land is pure. Great King! The Buddhas and Tathāgatas have no falsehood, only great compassion, skillful wisdom, and thus can manifest in various ways.' At that time, King Prasenajit (Bō sī nì wáng, Prasenajit) heard these words and rejoiced greatly, and with countless hundreds of thousands of beings, all aroused the mind of Anuttarā-samyak-saṃbodhi (Ā nòu duō luó sān miǎo sān pú tí xīn, unsurpassed perfect enlightenment). At that time, Maitreya Bodhisattva Mahasattva (Mí lè pú sà mó hē sà, Maitreya Bodhisattva Mahasattva) again said to the Buddha: 'World Honored One! Some women have narrow minds, harbor much jealousy and resentment, are frivolous and deceitful, hold grudges and do not let go, are ungrateful, and even if they seek Bodhi (pú tí, enlightenment), they cannot firmly uphold it, often wanting to deceive and confuse all sentient beings, and are also often deceived and confused by others. World Honored One! If these women create images of the Buddha, can these sins be eliminated? Can they be reborn as brave and strong men in the future, and attain Buddhahood? Can they become people who know and repay kindness? Can they possess wisdom and great compassion? Can they be disgusted with the cycle of birth and death?'

因願力得更不受女人之身，如瞿曇彌及佛母摩耶夫人不？」

佛告彌勒菩薩言：「彌勒！若有女人能造佛像，永不復受女人之身。設受其身，則為女寶，尊勝第一。然諸女人有五種德，此女所得出過諸女。何等為五？一者、生孕子息；二者、種族尊貴；三者、稟性貞良；四者、質相殊絕；五者、姿容美正。

「彌勒！一切女人有八種因緣，恒受女身。云何為八？一者、愛好女身；二者、貪著女欲；三者、口常讚美女人容質；四者、心不正直，覆藏所作；五者、厭薄自夫；六者、念重他人；七者、知人有恩而已背逆；八者、邪偽莊飾，欲他迷戀。若能永斷如是八事而造佛像，乃至成佛常作丈夫，更受女身無有是處。

「彌勒！有四種因緣，令諸男子受女人身。何等為四？一者、以女人聲，輕笑喚佛及諸菩薩一切聖人；二者、于凈持戒人，以誹謗心說言犯戒；三者、好行諂媚，誑惑於人；四者、見他勝己，心生嫉妒。若有丈夫行此四事，命終之後必受女身，復經無量諸惡道苦。若深發信心，悔先所作而造佛像，則其罪皆滅，必更不受女人之報。

「彌勒！有四種因緣，令諸男子受黃門身。何等為四？一者、殘害他形乃至畜生；二者、于持戒沙門瞋笑、謗毀；三者、情多貪慾，故心犯戒；四者、親

【現代漢語翻譯】現代漢語譯本：『是否可以通過願力而不再受女人之身，就像瞿曇彌（Gotami，佛陀的姨母）和佛母摩耶夫人（Maya，佛陀的生母）那樣？』

佛陀告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『彌勒！如果有女人能夠塑造佛像，將永遠不再受女人之身。即使受了女身，也是女中之寶，尊貴殊勝第一。然而，女人們有五種美德，此女所獲得的將超過其他女人。是哪五種呢？一是生育子嗣；二是種族尊貴；三是天性貞潔善良；四是資質相貌特別出衆；五是姿態容貌美好端正。』

『彌勒！一切女人有八種因緣，恒常受女身。是哪八種呢？一是喜愛女身；二是貪戀女欲；三是口中常常讚美女人的容貌姿色；四是內心不正直，隱瞞所作所為；五是厭惡輕視自己的丈夫；六是思念看重其他男人；七是明知別人有恩于自己卻背叛違逆；八是用虛假邪惡的裝飾，想要迷惑他人。如果能夠永遠斷除這八件事而塑造佛像，乃至成佛都常為丈夫之身，不再受女身，沒有這樣的道理。』

『彌勒！有四種因緣，使男子受女人身。是哪四種呢？一是用女人的聲音，輕慢嘲笑佛和諸位菩薩以及一切聖人；二是對清凈持戒的人，用誹謗的心說他們犯戒；三是喜歡行諂媚之事，欺騙迷惑他人；四是看到別人勝過自己，心中產生嫉妒。如果有丈夫做了這四件事，命終之後必定受女身，還要經歷無量諸惡道的痛苦。如果深深地發起信心，懺悔先前所做的事情而塑造佛像，那麼他的罪業都會消滅，必定不再受女人的果報。』

『彌勒！有四種因緣，使男子受黃門（eunuch）之身。是哪四種呢？一是殘害其他形體，乃至畜生；二是對持戒的沙門（sramana，出家修行者）嗔怒嘲笑、誹謗毀壞；三是情慾過多，故意違犯戒律；四是親近……』

【English Translation】 English version: 'Is it possible to, through the power of vows, no longer be reborn in a woman's body, like Gotami (Gotami, Buddha's aunt) and Buddha's mother Maya (Maya, Buddha's mother)?'

The Buddha told Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha): 'Maitreya! If a woman can create a Buddha image, she will never again be reborn in a woman's body. Even if she is born as a woman, she will be a jewel among women, the most honored and supreme. However, women have five virtues, and this woman will attain more than other women. What are the five? First, the ability to bear children; second, noble lineage; third, a virtuous and kind nature; fourth, exceptional qualities and appearance; fifth, beautiful and upright demeanor.'

'Maitreya! All women have eight causes and conditions that lead to constant rebirth as women. What are the eight? First, fondness for the female body; second, attachment to female desires; third, constantly praising the appearance and beauty of women; fourth, dishonesty in the heart, concealing one's actions; fifth, dislike and contempt for one's own husband; sixth, thinking highly of other men; seventh, knowing that others have been kind but betraying and going against them; eighth, using false and wicked adornments to delude others. If one can permanently abandon these eight things and create a Buddha image, one will always be reborn as a man until becoming a Buddha, and there is no possibility of being reborn as a woman.'

'Maitreya! There are four causes and conditions that cause men to be reborn as women. What are the four? First, using a woman's voice to disrespectfully laugh at the Buddha, all Bodhisattvas, and all sages; second, slandering those who purely uphold the precepts, saying that they have broken them; third, being fond of flattery and deceiving others; fourth, feeling jealous when seeing others surpass oneself. If a man engages in these four actions, he will surely be reborn as a woman after death and will experience immeasurable suffering in evil realms. If one deeply generates faith, repents of past actions, and creates a Buddha image, then all of their sins will be extinguished, and they will surely not receive the retribution of being a woman again.'

'Maitreya! There are four causes and conditions that cause men to be born as eunuchs. What are the four? First, harming other beings, even animals; second, being angry, laughing at, slandering, and destroying sramanas (sramana, renunciates) who uphold the precepts; third, having excessive lust and intentionally breaking the precepts; fourth, being close to...'

犯戒人，復勸他犯。若有男子先行此事，後起信心造佛形像，乃至成佛不受斯報，常作丈夫，諸根具足。

「彌勒！有四種業，能令丈夫受二形身，一切人中最為其下。何等為四？一者、于尊敬所而有烝穢；二者、于男子身非處染著；三者、即于自己而行欲事；四者、詃賣女色而與他人。若有眾生曾行此事，深自咎責，悔先所犯，起凈信心，造佛形像，乃至成佛不受此身。

「彌勒！復有四緣，令諸男子其心常生女人愛慾，樂他於己行丈夫事。何等為四？一者、或嫌或戲，謗毀於人；二者、樂作女人，衣服莊飾；三者、于親族女行淫穢事；四者、實無勝德，妄受其禮。以此因緣，令諸丈夫起于如是別異煩惱。若悔先犯，更不造新，心生信樂，作佛形像，其罪既滅，此心亦息。

「彌勒！有五種慳，能壞眾生。何等為五？一者、慳惜所住鄰邑，由此當於曠野中生；二者、慳惜所居宅宇，當作蠱身，恒居糞穢；三者、慳惜端正好色，當感醜惡、不如意形；四者、慳惜所有資財，當受貧窮、衣食乏少；五者、慳惜所知之法，當有頑鈍畜生等報。若悔己先業，造佛尊儀，則永離慳心，無前所受。

「彌勒！復有五緣，令諸眾生生邊夷之處及無佛法時。何者為五？一者、於三寶良田不生凈信；二者、背

【現代漢語翻譯】現代漢語譯本『如果有人自己犯戒，還勸別人也去犯戒，罪過很大。但如果有人先前做了這種事，後來生起信心，塑造佛像，乃至最終成佛，也不會再受這種惡報，仍然會是大丈夫之身，諸根完具。

『彌勒（Maitreya，菩薩名）！有四種惡業，能使大丈夫遭受二形之身（指同時具有男女兩性的身體），在一切人中最為低下。是哪四種呢？第一種，對尊敬的對象行淫穢之事；第二種，對男子身體的非正常部位產生染著；第三種，對自己進行手淫等行為；第四種，誘騙販賣女子以供他人淫樂。如果有人曾經做過這些事，深刻地自我譴責，懺悔以往的罪過，生起清凈的信心，塑造佛像，乃至最終成佛，也不會再受這種身體。

『彌勒（Maitreya，菩薩名）！又有四種因緣，使男子心中常常生起對女人的愛慾，喜歡別人對自己行丈夫之事。是哪四種呢？第一種，或許是嫌棄或戲弄，誹謗毀壞他人；第二種，喜歡打扮成女人，穿著女人的衣服，裝飾自己；第三種，對親族中的女子行淫穢之事；第四種，實際上沒有殊勝的德行，卻妄自接受別人的禮敬。因為這些因緣，使大丈夫生起這樣特殊的煩惱。如果懺悔以往的罪過，不再造新的罪業，心中生起信樂，塑造佛像，罪業就會消滅，這種心念也會止息。

『彌勒（Maitreya，菩薩名）！有五種慳吝，能敗壞眾生。是哪五種呢？第一種，吝惜所居住的村落，因此將會在曠野中出生；第二種，吝惜所居住的宅院，將會變成寄生蟲，永遠居住在糞穢之中；第三種，吝惜端正美好的容貌，將會感得醜陋、不如意的形貌；第四種，吝惜所有的資財，將會遭受貧窮，衣食缺乏；第五種，吝惜自己所知道的佛法，將會得到愚鈍、畜生等的果報。如果懺悔自己以往的罪業，塑造佛的莊嚴儀容，那麼將永遠離開慳吝之心，不再遭受以前所受的果報。

『彌勒（Maitreya，菩薩名）！又有五種因緣，使眾生出生在邊遠地區以及沒有佛法的時候。是哪五種呢？第一種，對於三寶（指佛、法、僧）良田不生清凈的信心；第二種，背

【English Translation】 English version 『If someone violates the precepts and then encourages others to do the same, the transgression is very great. However, if someone has done this before, but later develops faith and creates Buddha images, even to the point of becoming a Buddha, they will not suffer this retribution. They will remain a man, with all faculties intact.』

『Maitreya (Maitreya, name of a Bodhisattva)! There are four kinds of karma that can cause a man to be born with two forms (referring to a body with both male and female characteristics), the lowest of all people. What are the four? First, engaging in impure acts with someone who is respected; second, developing attachment to inappropriate parts of a man's body; third, engaging in self-gratification; fourth, deceiving and selling women for the pleasure of others. If someone has done these things, deeply reproaches themselves, repents of past offenses, generates pure faith, and creates Buddha images, even to the point of becoming a Buddha, they will not be born with this kind of body.』

『Maitreya (Maitreya, name of a Bodhisattva)! There are also four conditions that cause men to constantly have desires for women and to enjoy being treated as a man by others. What are the four? First, perhaps out of dislike or jest, slandering and defaming others; second, enjoying dressing up as a woman, wearing women's clothes, and adorning oneself; third, engaging in impure acts with female relatives; fourth, actually lacking superior virtues but falsely accepting the respect of others. Because of these conditions, men develop such unusual afflictions. If they repent of past offenses, no longer create new offenses, generate faith and joy in their hearts, and create Buddha images, their sins will be extinguished, and these thoughts will cease.』

『Maitreya (Maitreya, name of a Bodhisattva)! There are five kinds of stinginess that can ruin sentient beings. What are the five? First, being stingy with the village where one lives, which will cause one to be born in a wilderness; second, being stingy with the house where one lives, which will cause one to become a parasite, always living in filth; third, being stingy with one's own good looks, which will cause one to be born with an ugly and undesirable appearance; fourth, being stingy with one's wealth, which will cause one to suffer poverty and lack of food and clothing; fifth, being stingy with the Dharma (Buddhist teachings) that one knows, which will result in dullness and rebirth as a livestock. If one repents of one's past karma and creates a dignified image of the Buddha, then one will forever be free from stinginess and will not suffer the consequences of the past.』

『Maitreya (Maitreya, name of a Bodhisattva)! There are also five conditions that cause sentient beings to be born in border regions and at times when there is no Buddha Dharma. What are the five? First, not generating pure faith in the fields of merit of the Three Jewels (referring to the Buddha, Dharma, and Sangha); second, turning away

實虧理，妄行教誡；三者、不如理實而有教授；四者、破和合僧，令成二部；五者、極少乃至破二比丘，令不和合。若永斷斯業，造佛形像，則常遇佛興，恒聞法要。

「彌勒！眾生復有五種因緣，常被於人之所厭逐，乃至至親亦不喜見。云何為五？一者、兩舌；二者、惡口；三者、多諍；四者、多瞋；五者、巧說相似之言，以行誹謗。后若發心造佛形像，悔先惡業，誓不重作，其所作罪並得除滅，為一切人之所愛敬。何以故？諸佛有無量無邊勝福德故、無量無邊大智慧故、無量無邊三昧解脫等、種種希有功德法故。

「善男子！假使有人以三千大千國土末為微塵。復碎彼塵，一一塵分等彼三千大千國土微塵之數，有如是等碎微塵數三千大千國土。設復有人取一碎塵，以神通力往于東方，一剎那頃過彼所碎微塵數三千大千國土，第二、第三後後剎那皆亦如是，乃至終彼碎塵數劫，彼諸劫中所有剎那，一一剎那各為一劫，經爾許劫剎那剎那，皆度如前碎微塵數三千大千國土。如是畢已，乃下此塵。是人還來，更取一塵，復往東方過前一倍，下塵而返，至第三塵，倍于第二。如是次第轉倍於前，乃至盡此碎微塵數。如說東方，南、西、北方皆亦如是。是人四方所經之處，一切國土盡末為塵。此諸微塵，一切眾

【現代漢語翻譯】現代漢語譯本背離真理，虛妄地進行教誡；三是，不符合真理卻進行教授；四是，破壞和諧的僧團，使之分裂成兩派；五是，哪怕只是破壞兩位比丘的和合，使他們不和。如果永遠斷絕這些惡業，建造佛像，那麼就能常常遇到佛出世，恒常聽聞佛法的精要。

『彌勒（Maitreya，未來佛）！眾生又有五種因緣，常常被人厭惡驅逐，甚至至親也不喜歡見到。是哪五種呢？一是，兩舌（speaking divisively）；二是，惡口（harsh speech）；三是，多爭（frequent disputes）；四是，多嗔（frequent anger）；五是，巧妙地說一些相似真實的話，來誹謗他人。之後如果發心建造佛像，懺悔之前的惡業，發誓不再重犯，那麼他所造的罪業都能消除，被一切人所愛戴尊敬。為什麼呢？因為諸佛有無量無邊的殊勝福德，無量無邊的大智慧，無量無邊的三昧（samadhi，禪定）、解脫等等，種種稀有功德之法。』

『善男子！假設有人將三千大千世界（three thousand great thousand worlds）磨成微塵。又將這些微塵再次粉碎，每一粒塵埃的數量都等於三千大千世界的微塵數，有如此之多的碎微塵數的三千大千世界。假設又有人取一粒碎塵，以神通力前往東方，在一剎那（ksana，極短的時間單位）間，超過那些碎微塵數的三千大千世界，第二、第三個剎那之後也都是這樣，乃至窮盡那些碎微塵數的劫（kalpa，極長的時間單位），那些劫中所有的剎那，每一個剎那都算作一個劫，經過如此之多的劫，剎那接剎那，都像之前一樣度過碎微塵數的三千大千世界。這樣結束之後，才放下這粒塵埃。這人回來后，再取一粒塵埃，又往東方，超過之前的一倍，放下塵埃返回，到第三粒塵埃時，是第二粒塵埃的兩倍。像這樣依次比之前增加一倍，乃至用盡這些碎微塵數。像說東方一樣，南、西、北方也都是這樣。這人在四方所經過的地方，一切國土都磨成微塵。這些微塵，一切眾

【English Translation】 English version To falsely instruct by deviating from the truth; third, to teach without accordance to the truth; fourth, to break up the harmonious Sangha (community of monks), causing it to split into two factions; fifth, even to the extent of disrupting the harmony between two Bhikkhus (monks), causing them to be discordant. If one were to permanently cease these negative actions and create Buddha images, one would constantly encounter the emergence of Buddhas and always hear the essential teachings of the Dharma.

『Maitreya (the future Buddha)! Sentient beings also have five causes and conditions that lead to being constantly disliked and rejected by others, even by their closest relatives. What are these five? First, divisive speech (speaking divisively); second, harsh speech (harsh speech); third, frequent disputes (frequent disputes); fourth, frequent anger (frequent anger); fifth, skillfully using words that seem truthful to slander others. If later, they develop the aspiration to create Buddha images, repent their past misdeeds, and vow not to repeat them, then the sins they have committed will be eradicated, and they will be loved and respected by all. Why is this so? Because the Buddhas possess immeasurable and boundless supreme merits, immeasurable and boundless great wisdom, immeasurable and boundless Samadhi (meditative absorption), liberation, and various rare and virtuous qualities of the Dharma.』

『Good man! Suppose someone were to grind the three thousand great thousand worlds (three thousand great thousand worlds) into dust. And then further crush those dust particles, with each dust particle equaling the number of dust particles in the three thousand great thousand worlds, resulting in that many crushed dust particles of three thousand great thousand worlds. Suppose someone were to take one crushed dust particle and, with supernatural power, travel eastward, in a ksana (an extremely short unit of time), surpassing those crushed dust particles of three thousand great thousand worlds. The second and third ksanas would be the same, and so on, until exhausting those crushed dust particles of kalpas (an extremely long unit of time). In those kalpas, every ksana would be counted as one kalpa, and for that many kalpas, ksana after ksana, they would traverse the same number of crushed dust particles of three thousand great thousand worlds as before. After completing this, they would then drop this dust particle. This person would return, take another dust particle, and travel eastward, surpassing the previous distance by double, drop the dust particle, and return. The third dust particle would be twice the distance of the second. In this way, they would successively double the distance, until exhausting all those crushed dust particles. Just as described for the east, the south, west, and north would be the same. The places this person travels in the four directions, all the lands would be ground into dust. All these dust particles, all the

生共挍計籌量，容可知數；于如來身一毛孔分所有功德，不可知也！何以故？諸佛、如來所有功德無有限量，不思議故。

「善男子！假使如前微塵等數舍利弗等所有智慧，不及如來一念之智。何以故？如來於唸唸中常能出現過前塵數三昧、解脫、陀羅尼等種種無量勝功德故，諸佛功德，一切聲聞、辟支佛，于其名字亦不能知。是故若有凈信之心，造佛形像，一切業障莫不除滅，所獲功德無量無邊，乃至當成阿耨多羅三藐三菩提，永拔眾生一切苦惱。」

佛說此經已，彌勒菩薩及三十三天，優陀延王，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。

佛說大乘造像功德經卷下

【現代漢語翻譯】現代漢語譯本：即使是眾多生命共同計算籌劃衡量，其數量也是可以知道的；但對於如來（Tathagata，佛的稱號）身上一個毛孔所包含的所有功德，是無法知道的！為什麼呢？因為諸佛、如來所有的功德是無盡的，不可思議的。

『善男子！假設有如前面所說的微塵數量一樣多的舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等人的智慧，也比不上如來一念之間的智慧。為什麼呢？因為如來在每一個念頭中，都能顯現出超過前面所說微塵數量的三昧（Samadhi，禪定）、解脫（Moksha，從輪迴中解脫）、陀羅尼（Dharani，總持，記憶和保持正法的能力）等等種種無量殊勝的功德，諸佛的功德，一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，緣覺，不依師教而獨自悟道的修行者），對於這些功德的名字都不能完全知曉。因此，如果有人以清凈的信心，建造佛的形象，一切業障沒有不被消除的，所獲得的功德無量無邊，乃至最終能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，最高的覺悟），永遠拔除眾生的一切苦惱。』

佛說完這部經后，彌勒菩薩（Maitreya Bodhisattva，未來佛）以及三十三天（Trayastrimsa Heaven，欲界六天之一），優陀延王（Udayana，古代印度國王），一切世間的天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天上的音樂家）等，聽聞佛所說，都非常歡喜，相信並接受，並且遵照奉行。

《佛說大乘造像功德經》卷下

【English Translation】 English version: Even if numerous beings collectively calculate, plan, and measure, their number can be known; but the merit contained within a single pore of the body of the Tathagata (Tathagata, 'Thus Gone One,' an epithet of the Buddha) is unknowable! Why? Because the merits of all Buddhas and Tathagatas are inexhaustible and inconceivable.

'Good man! Suppose the wisdom of as many Sariputras (Sariputra, one of the Buddha's ten principal disciples, known for his wisdom) as there are dust particles mentioned earlier, it would still not equal the wisdom of a single thought of the Tathagata. Why? Because in every thought, the Tathagata can manifest Samadhi (Samadhi, meditative absorption), Moksha (Moksha, liberation from the cycle of rebirth), Dharani (Dharani, mnemonic devices, retention of teachings), and various other immeasurable and supreme merits that exceed the number of dust particles mentioned earlier. The merits of all Buddhas are such that all Sravakas (Sravaka, 'hearers,' disciples who learn by listening to the teachings) and Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas,' those who attain enlightenment on their own) cannot even fully know their names. Therefore, if someone with pure faith creates an image of the Buddha, all karmic obstacles will be eliminated, and the merits obtained will be immeasurable and boundless, ultimately leading to the attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), forever eradicating all suffering of sentient beings.'

After the Buddha finished speaking this sutra, Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), the Thirty-three Heavens (Trayastrimsa Heaven, one of the six heavens of the desire realm), King Udayana (Udayana, an ancient Indian king), and all the gods, humans, Asuras (Asura, a type of demigod), Gandharvas (Gandharva, a celestial musician), and others in the world, hearing what the Buddha said, were all greatly delighted, believed and accepted it, and practiced accordingly.

The Sutra of the Merit of Making Images (Mahayana) Spoken by the Buddha, Volume 2