T16n0696_佛說摩訶剎頭經
大正藏第 16 冊 No. 0696 佛說摩訶剎頭經
No. 696 [No. 695]
佛說摩訶剎頭經(亦名灌佛形像經)
西秦沙門釋聖堅譯
「摩訶剎頭、諸天、人民、長老，皆明聽。
「夫得為人難，無上道亦然；人命難得，佛世難值。釋迦文佛本出阿僧祇劫時，佛身作白衣時，累功積德，每生自克；展轉五道，不貪財寶出身施與。自致為王太子，以四月八日，夜半明星出時生。墮地行七步，舉右手而言：『天上天下，我當爲人民作師。』
「太子生時，天地皆為大動。第七梵天、第二忉利天王釋，及第一四天王，皆來下，持十二種香湯、雜華，用浴太子身。太子立身作佛，開視道法，以示天下人。」
佛告天下人民：「十方諸佛，皆用四月八日夜半時生；十方諸佛，皆用四月八日夜半時，去家入山行學道；十方諸佛，皆用四月八日夜半時得佛道；十方諸佛，皆用四月八日夜半時般泥洹。」
佛言：「所以用四月八日者何？春夏之際殃罪悉畢，萬物普生毒氣未行，不寒不熱時氣和適。今是佛生日故，諸天下人民共唸佛功德，浴佛形像如佛在時，是故以示天下人。」
佛言：「我為菩薩在世時，三十六反為天王釋、三十六反作金輪王
【現代漢語翻譯】 現代漢語譯本 《佛說摩訶剎頭經》(亦名灌佛形像經)
西秦沙門釋聖堅譯
『摩訶剎頭（Mahakashyapa，佛陀十大弟子之一）、諸天、人民、長老，都仔細聽好。
『能夠獲得人身很難，證得無上佛道也很難；人命難得，值遇佛陀住世更是難上加難。釋迦文佛（Sakyamuni Buddha）在阿僧祇劫（asamkhya-kalpa，極長的時間單位）之前，當佛陀還是在家居士的時候，就積累功德，每生每世都自我約束；輾轉於五道（指地獄、餓鬼、畜生、人、天），不貪戀財寶，捨身佈施。最終成為王太子，在四月八日，夜半明星出現的時候降生。落地行走七步，舉起右手說：『天上天下，我應當為人民做導師。』
『太子降生時，天地都為之震動。第七梵天（Seventh Brahma Heaven）、第二忉利天王釋（Second Trayastrimsa Heaven King Sakra），以及第一四天王（First Four Heavenly Kings），都降臨下來，拿著十二種香湯、各種鮮花，用來沐浴太子的身體。太子站立成佛的姿態，開啟並展示道法，以此昭示天下人。』
佛告訴天下人民：『十方諸佛，都是在四月八日夜半時降生；十方諸佛，都是在四月八日夜半時，離開家庭入山修行；十方諸佛，都是在四月八日夜半時證得佛道；十方諸佛，都是在四月八日夜半時進入般泥洹（parinirvana，涅槃）。』
佛說：『為什麼要用四月八日呢？因為春夏交替之際，所有的災殃罪過都已結束，萬物普遍生長，毒氣尚未產生，不冷不熱，氣候適宜。現在是佛的誕生日，所以天下的百姓共同唸誦佛的功德，沐浴佛的形像，如同佛陀在世的時候一樣，所以用這種方式來昭示天下人。』
佛說：『我作為菩薩在世的時候，三十六次做天王釋（Sakra，帝釋天），三十六次做金輪王（cakravartin，轉輪聖王）。』
【English Translation】 English version The Sutra of Mahakashyapa Spoken by the Buddha (also known as the Sutra of Bathing the Buddha Image)
Translated by the Shramana Shi Shengjian of the Western Qin Dynasty
『Mahakashyapa (one of the ten great disciples of the Buddha), gods, people, and elders, listen carefully.
『It is difficult to obtain a human body, and it is also difficult to attain the unsurpassed path of Buddhahood; human life is rare, and encountering a Buddha in the world is even rarer. Sakyamuni Buddha, in countless asamkhya-kalpas (immeasurably long periods of time) ago, when the Buddha was still a layman, accumulated merit and virtue, disciplining himself in every life; transmigrating through the five paths (hell, hungry ghosts, animals, humans, and gods), he did not covet wealth and treasures, but gave up his body in charity. Eventually, he became a crown prince, and on the eighth day of the fourth month, at midnight when the morning star appeared, he was born. He walked seven steps upon landing, raised his right hand, and said: 『Above and below the heavens, I shall be a teacher for the people.』
『When the prince was born, heaven and earth shook. The Seventh Brahma Heaven, the Second Trayastrimsa Heaven King Sakra, and the First Four Heavenly Kings all descended, holding twelve kinds of fragrant water and various flowers to bathe the prince's body. The prince stood in the posture of becoming a Buddha, opening and displaying the Dharma, to show it to all people.』
The Buddha told the people of the world: 『All Buddhas of the ten directions are born at midnight on the eighth day of the fourth month; all Buddhas of the ten directions leave their homes and enter the mountains to practice the Way at midnight on the eighth day of the fourth month; all Buddhas of the ten directions attain Buddhahood at midnight on the eighth day of the fourth month; all Buddhas of the ten directions enter parinirvana (final nirvana) at midnight on the eighth day of the fourth month.』
The Buddha said: 『Why use the eighth day of the fourth month? Because at the turn of spring and summer, all disasters and sins are over, all things universally grow, poisonous gases have not yet arisen, it is neither cold nor hot, and the climate is pleasant. Now is the Buddha's birthday, so all the people of the world together recite the Buddha's merits and virtues, and bathe the Buddha's image as if the Buddha were in the world, so this is used to show all people.』
The Buddha said: 『When I was a Bodhisattva in the world, I was Sakra (ruler of the Trayastrimsa Heaven) thirty-six times, and I was a cakravartin (wheel-turning king) thirty-six times.』
、三十六反作飛行皇帝。今日諸賢者，誰有好心善意，念釋迦文佛恩德者，以香華浴佛形像求第一福者，諸天鬼神所證明知。」
佛言：「人身難得，佛經難得聞。能自減省，持五家財物，用浴佛形像，自在所愿。欲求度世無為道，長不欲與生死會者，可得；欲求精進勇猛，立身如釋迦文佛者，可得；欲求文殊師利、阿惟越致菩薩飛行教授，人民具相，可得；欲求辟支佛、阿羅漢，可得；欲求閉絕三惡，根本生天上、人間，可得；欲求作第七梵天及第二忉利天王釋，可得；欲作飛行皇帝，可得；欲在世間豪貴，可得；欲求財富巨億萬家生，可得；欲求百子千孫，可得；欲求長壽無病，可得。世間人寧亡身上一臠肉，不欲亡一錢，人生不持一錢來，死亦不持一錢去，財物故留世間，死當受苦惱；持用浴佛，生死與俱，無有斷絕。」
佛言：「閻浮利內外諸天梵釋、鬼神、龍，皆當擁護浴佛形像者，從是因緣，得佛泥洹道。」
佛言：「諸持好香、湯，浴佛形像者，自得其福，所在清凈名聞；持好花上佛者，自得其福，端正好色無比；持繒幡上佛者，自得其福，在所從生常得自然，好衣無極。」
佛言：「我累功積德行善至誠，持戒、忍辱、精進、一心、智慧，乃自致得作佛耳。
「灌佛
【現代漢語翻譯】 現代漢語譯本：三十六反作飛行皇帝。今日各位賢者，誰有好心善意，感念釋迦文佛（Sakyamuni Buddha）的恩德，用香花沐浴佛的形像，以求得第一等的福報，諸天鬼神都會證明知曉。'
佛說：'人身難得，佛經難得聽聞。如果能夠自我節省，拿出五家所有的財物，用來沐浴佛的形像，就能如願以償。想要尋求度脫世間的無為之道，永遠不想再與生死輪迴相遇的，可以得到；想要尋求精進勇猛，立身像釋迦文佛（Sakyamuni Buddha）一樣的，可以得到；想要尋求文殊師利（Manjusri）、阿惟越致（Avaivartika）菩薩飛行教授，人民具足美好相貌的，可以得到；想要尋求辟支佛（Pratyekabuddha）、阿羅漢（Arhat），可以得到；想要尋求斷絕三惡道，從根本上生到天上、人間的，可以得到；想要尋求做第七梵天以及第二忉利天王釋（Sakra），可以得到；想要做飛行皇帝，可以得到；想要在世間成為豪門貴族，可以得到；想要尋求財富巨億萬家，可以得到；想要尋求百子千孫，可以得到；想要尋求長壽無病，可以得到。世間人寧願失去身上一塊肉，也不願意失去一文錢，人生來沒有帶一文錢來，死後也不會帶一文錢去，財物最終還是留在世間，死後只能遭受苦惱；如果用財物來沐浴佛，生死都會伴隨著你，不會斷絕。'
佛說：'閻浮利（Jambudvipa）內外諸天梵釋、鬼神、龍，都應當擁護沐浴佛形像的人，從這個因緣，得到佛的泥洹（Nirvana）之道。'
佛說：'那些拿著好的香、湯，沐浴佛形像的人，自己得到福報，所在之處清凈且名聲遠揚；拿著好的花供奉佛的人，自己得到福報，容貌端正美好無比；拿著繒幡供奉佛的人，自己得到福報，無論投生到哪裡，都能自然得到好的衣服，無窮無盡。'
佛說：'我累積功德，行善至誠，持戒、忍辱、精進、一心、智慧，才最終成就了佛果。'
'灌佛'
【English Translation】 English version: Thirty-six times to be reborn as a flying emperor. Today, all you virtuous ones, who has a good heart and good intentions, remembering the kindness and virtue of Sakyamuni Buddha (Sakyamuni Buddha), using incense and flowers to bathe the Buddha's image, seeking the foremost blessings, all the gods and spirits will testify and know.'
The Buddha said, 'It is difficult to obtain a human body, and it is difficult to hear the Buddha's teachings. If one can be frugal and use the wealth of five families to bathe the Buddha's image, one can fulfill one's wishes. Those who seek the inaction path of liberation from the world and never want to meet with birth and death again can obtain it; those who seek to be diligent and courageous, establishing themselves like Sakyamuni Buddha (Sakyamuni Buddha), can obtain it; those who seek Manjusri (Manjusri), Avaivartika (Avaivartika) Bodhisattvas to fly and teach, and for the people to have perfect appearances, can obtain it; those who seek Pratyekabuddhas (Pratyekabuddha) and Arhats (Arhat) can obtain it; those who seek to cut off the three evil paths and be born in the heavens and among humans from the root can obtain it; those who seek to become the Seventh Brahma Heaven and the Second Heaven King Sakra (Sakra) can obtain it; those who seek to become a flying emperor can obtain it; those who seek to be noble and wealthy in the world can obtain it; those who seek wealth of billions of families can obtain it; those who seek hundreds of sons and thousands of grandsons can obtain it; those who seek longevity and freedom from illness can obtain it. People in the world would rather lose a piece of flesh from their body than lose a penny. People are born without bringing a penny, and they die without taking a penny away. Wealth ultimately remains in the world, and one will suffer after death; if one uses wealth to bathe the Buddha, it will accompany one through birth and death, without end.'
The Buddha said, 'All the gods, Brahmas, Sakras, ghosts, spirits, and dragons within and outside Jambudvipa (Jambudvipa) should protect those who bathe the Buddha's image. From this cause and condition, they will attain the Nirvana (Nirvana) path of the Buddha.'
The Buddha said, 'Those who hold good incense and soup to bathe the Buddha's image will obtain their own blessings, and their place will be pure and renowned; those who hold good flowers to offer to the Buddha will obtain their own blessings, and their appearance will be upright, beautiful, and unparalleled; those who hold silk banners to offer to the Buddha will obtain their own blessings, and wherever they are born, they will always obtain natural, good clothes without end.'
The Buddha said, 'I accumulated merit, practiced good deeds with sincerity, upheld the precepts, practiced patience, diligence, single-mindedness, and wisdom, and thus attained Buddhahood.'
'Bathing the Buddha'
形像所得多少，當作三分分之：一者為佛錢、二者為法錢、三者為比丘僧錢。佛錢繕作佛形像，若金、若銅、若木、若泥、若塑、若畫，以佛錢修治之；法錢者，架立樓塔、精舍、籬落、墻壁、內外屋，是為法錢；比丘僧有萬錢，千比丘當共分之。若無眾比丘，但一分作，有以一分給與法錢。數人亦三分分之，出以一分。持后法錢、僧錢，一文以上不可妄用，私取一錢自私用，以為施惠，見世貧極，后長受苦。寧以利刀割肉，以施惠人，不以灌佛一錢，私作恩惠；寧吞洋銅，不以灌佛一錢以作恩分；寧自投大火中，不以灌佛一錢與妻子，若共持治，生飯食也，今現世當受恐怖，後世魂神，當受是痛。世人多有發意求所愿者，佈施之日，不計少多，趣使充饒事業，必敬者疲極。眾家殘餚饌，啖食不盡，當持那置。」
佛言：「少多皆當，送以給與，守嵩寺中，持法沙門。眾僧自共分，以出物當望生。云何春種食之，福那得生耶？不應各各竟分、分歸與妻子。是為種于石上，根株焦盡終無生時。今以佈施者余福，重以施眾僧，是為施一得萬倍。
「四月八日浴佛法，都梁、藿香、艾納，合三種草香，挼而漬之，此則青色水；若香少，可以紺黛、秦皮，權代之矣。鬱金香手挼而漬之於水中，挼之以作赤水；若香
【現代漢語翻譯】 現代漢語譯本 將所得的財物分成三份：一份用於佛錢（用於修繕佛像的錢），一份用於法錢（用於建造寺廟等設施的錢），一份用於比丘僧錢（供養僧侶的錢）。佛錢用於修繕佛像，無論是金、銅、木、泥、塑像還是繪畫，都用佛錢來修繕；法錢用於建造樓塔、精舍、籬笆、墻壁、內外房屋，這就是法錢的用途；比丘僧如果有萬錢，應該由千名比丘共同分配。如果沒有眾多比丘，就只分作一份，並將其中一份給予法錢。如果是幾個人，也應該分成三份，拿出一份。持有剩餘的法錢和僧錢，一文錢以上都不可隨意使用，私自拿取一文錢自用，或者用來施恩惠，今生會極其貧困，來世將長久受苦。寧願用利刀割肉，用來施捨給他人，也不要用供養佛的錢，私自用來施恩惠；寧願吞下熔化的銅，也不要用供養佛的錢來分給他人；寧願自己跳入大火中，也不要用供養佛的錢給妻子兒女，或者共同用來維持生計，購買食物，今生會遭受恐懼，來世的靈魂，將遭受這種痛苦。世人多有發願求願望的，佈施的時候，不要計較多少，只要能夠充分滿足事業的需求，一定要恭敬，即使疲憊不堪。各家剩餘的飯菜，吃不完的，應當拿到哪裡放置呢？」
佛說：『無論多少，都應當送去，供給守嵩寺中的，持守佛法的沙門（出家修道的人）。眾僧自己共同分配，用拿出的物品來期望獲得新生。如果像春天播種一樣吃掉它，福報怎麼能產生呢？不應該各自爭搶瓜分，分給妻子兒女。這就像在石頭上播種，根株焦枯，最終不會有生長的時候。現在用佈施的剩餘福報，再次施捨給眾僧，這就是施捨一份得到萬倍的回報。
『四月八日浴佛的方法，用都梁（一種香草）、藿香（一種香草）、艾納（一種香草），將這三種香草混合在一起，揉搓后浸泡，這就是青色的水；如果香料少了，可以用紺黛（一種青黑色的顏料）、秦皮（一種中藥材），暫時替代。鬱金香（一種香料）用手揉搓后浸泡在水中，揉搓後製成紅色水；如果香料
【English Translation】 English version The amount of wealth obtained should be divided into three parts: one part for Buddha money (money for repairing Buddha statues), one part for Dharma money (money for building temples and other facilities), and one part for Bhikkhu Sangha money (money for supporting monks). Buddha money is used to repair Buddha statues, whether they are made of gold, copper, wood, clay, sculptures, or paintings; Dharma money is used to build towers, monasteries, fences, walls, inner and outer houses, this is the use of Dharma money; if a Bhikkhu Sangha has ten thousand coins, it should be divided among a thousand Bhikkhus. If there are not many Bhikkhus, it should only be divided into one part, and one part should be given to Dharma money. If there are several people, it should also be divided into three parts, taking out one part. Holding the remaining Dharma money and Sangha money, not even a single coin should be used arbitrarily, secretly taking a coin for personal use, or using it to bestow favors, one will be extremely poor in this life and suffer for a long time in the next life. It is better to cut flesh with a sharp knife to give to others than to use the money for offering to the Buddha to bestow favors privately; it is better to swallow molten copper than to use the money for offering to the Buddha to distribute to others; it is better to throw oneself into a great fire than to use the money for offering to the Buddha for one's wife and children, or to jointly use it to maintain a livelihood and buy food, one will suffer fear in this life, and one's soul will suffer this pain in the next life. Many people in the world make vows to seek wishes, when giving alms, do not be concerned about the amount, as long as it can fully meet the needs of the undertaking, one must be respectful, even if exhausted. The leftover food from each household, what cannot be eaten, where should it be placed?'
The Buddha said: 'No matter how much, it should be sent to provide for the Shramanas (ascetics) who uphold the Dharma in the Shou Song Temple. The Sangha will distribute it among themselves, using the items taken out to hope for rebirth. If you eat it like sowing seeds in spring, how can blessings arise? You should not each scramble to divide it and give it to your wives and children. This is like sowing on stone, the roots wither and eventually there will be no growth. Now, using the remaining blessings from almsgiving, give alms to the Sangha again, this is giving one and receiving ten thousandfold in return.'
'The method of bathing the Buddha on the eighth day of the fourth month, use Duhuo (a kind of fragrant herb), Patchouli (a kind of fragrant herb), and Aina (a kind of fragrant herb), mix these three kinds of fragrant herbs together, rub them and soak them, this is blue water; if there is less fragrance, you can temporarily replace it with indigo (a kind of blue-black pigment) and Qinpi (a kind of Chinese medicine). Turmeric (a kind of spice) is rubbed by hand and soaked in water, rubbed to make red water; if the spice
少若乏無者，可以面色權代之。丘隆香搗而後漬之，以作白色水；香少可以胡粉足之，若乏無者，可以白粉權代之。白附子搗而後漬之，以作黃色水；若乏無白附子者，可以梔子權代之。玄水為黑色，最後為清凈，今見井華水名玄水耳。
「右五色水灌，如上疏。
「以水清凈灌像訖，以白練若白綿拭之矣，斷後自佔更灌，名曰清凈灌。其福與第一福無異也。」
佛說摩訶剎頭經
(此經，宋藏即云：灌洗佛形像經，法炬譯。撿尋經文，與宋藏中《摩訶剎頭經》相濫，即宋藏錯亂。今按丹本，此經卻是《摩訶剎頭經》，聖堅譯者，今從丹本，換其經題及譯者云)。
【現代漢語翻譯】 現代漢語譯本： 如果缺少淺色顏料，可以用面色來代替。將丘隆香搗碎后浸泡，用來製作白色水；如果香料不足，可以用胡粉來補充，如果還是缺少，可以用白粉來代替。將白附子搗碎后浸泡，用來製作黃色水；如果缺少白附子，可以用梔子來代替。玄水是黑色的，最後一步是爲了清凈，現在所見的井華水也被稱為玄水。
『右邊這五種顏色的水，按照上面的方法準備。』
『用清凈的水灌洗佛像完畢后，用白色的絲綢或棉布擦拭乾凈，之後自行占卜決定是否再次灌洗，這被稱為清凈灌。其功德與第一次灌洗的功德沒有差別。』
佛說摩訶剎頭經（Mahakashyapa Sutra）
（這部經，在宋藏中被稱為《灌洗佛形像經》，由法炬翻譯。檢查經文，發現與宋藏中的《摩訶剎頭經（Mahakashyapa Sutra）》相混淆，是宋藏的錯誤。現在根據丹本，這部經實際上是《摩訶剎頭經（Mahakashyapa Sutra）》，由聖堅翻譯，現在按照丹本，更換其經題和譯者。）
【English Translation】 English version: If light-colored pigments are lacking, complexion can be used as a substitute. Grind Qiulong incense and then soak it to make white water; if there is insufficient incense, white lead powder can be added, and if that is lacking, white powder can be used as a substitute. Grind Bai Fu Zi (Typhonium giganteum) and then soak it to make yellow water; if Bai Fu Zi (Typhonium giganteum) is lacking, gardenia can be used as a substitute. Xuan water is black, and the final step is for purification; the well water seen now is also called Xuan water.
'The five colors of water on the right are prepared according to the above method.'
'After the image has been washed with clean water, wipe it with white silk or white cotton. After that, determine by divination whether to wash it again, which is called purification washing. Its merit is no different from the merit of the first washing.'
The Sutra Spoken by the Buddha on Mahakashyapa (Mahakashyapa Sutra)
(This sutra, in the Song Dynasty Tripitaka, is called 'The Sutra on Bathing the Buddha Image,' translated by Dharma Torch. Examining the text, it is confused with the 'Mahakashyapa Sutra (Mahakashyapa Sutra)' in the Song Dynasty Tripitaka, which is an error in the Song Dynasty Tripitaka. Now, according to the Dan version, this sutra is actually the 'Mahakashyapa Sutra (Mahakashyapa Sutra),' translated by Sage Firm. Now, according to the Dan version, the title of the sutra and the translator are changed.)