T16n0697_佛說浴像功德經
大正藏第 16 冊 No. 0697 佛說浴像功德經
No. 697 [No. 698]
佛說浴像功德經
大唐天竺三藏寶思惟譯
如是我聞：一時，薄伽梵在王舍城鷲峰山中，與大苾芻眾及與無量諸大菩薩摩訶薩俱。爾時，會中有一菩薩，名清凈慧，作是思惟：「以何因緣諸佛如來得清凈身？」又復念言：「若佛在世親近供養，及滅度后供養舍利，此二種人所獲福德功德齊不？」作是念已，承佛威神從座而起，頂禮佛足，白言：「世尊！諸佛如來以何因緣得清凈身？若佛在世親近供養，及滅度后供養舍利，此二種人所獲福德其功等不？」
爾時，世尊告清凈慧菩薩言：「善哉，善哉！汝今乃能為未來世諸眾生故，發如是問。汝當善聽，我今為汝分別解說。」
爾時，清凈慧菩薩白佛言：「唯然。世尊！愿樂欲聞。」
佛告清凈慧菩薩言：「諸佛如來為求菩提，于往昔時所修三昧、戒定忍辱智慧、慈悲喜捨、解脫、解脫知見，力、無所畏、一切佛法、一切種智，悉皆清凈，是故如來得清凈身。又以華香幡蓋而以供養；復以香水浴如來身；復以寶蓋彌覆其上；以諸飲食鼓樂絃歌讚詠如來；以此功德迴向一切種智，所得功德無量無邊，乃至得成無上菩提。何
【現代漢語翻譯】 現代漢語譯本 《佛說浴像功德經》
唐朝天竺三藏寶思惟譯
我是這樣聽說的：一時，薄伽梵（Bhagavan，世尊）在王舍城鷲峰山中，與眾多比丘以及無量的大菩薩摩訶薩在一起。當時，法會中有一位菩薩，名叫清凈慧，心中思忖：『諸佛如來是因何種因緣而得到清凈之身呢？』他又想到：『如果佛陀在世時親近供養，以及佛陀滅度后供養舍利，這兩種人所獲得的福德功德相等嗎？』這樣想著，他憑藉佛的威神力從座位上站起來，頂禮佛足，稟告道：『世尊！諸佛如來是因何種因緣而得到清凈之身？如果佛陀在世時親近供養，以及佛陀滅度后供養舍利，這兩種人所獲得的福德功德相等嗎？』
這時，世尊告訴清凈慧菩薩說：『很好，很好！你現在能夠爲了未來世的眾生，提出這樣的問題。你應當好好聽著，我現在為你分別解說。』
當時，清凈慧菩薩對佛說：『是的，世尊！我非常樂意聽聞。』
佛告訴清凈慧菩薩說：『諸佛如來爲了求得菩提（Bodhi，覺悟），在過去世所修的三昧（Samadhi，禪定）、戒定忍辱智慧、慈悲喜捨、解脫（vimoksha，脫離束縛）、解脫知見、十力（十種力量）、四無所畏（四種無所畏懼的品質）、一切佛法、一切種智（對一切事物的智慧），都非常清凈，因此如來得到清凈之身。又用鮮花、香、幡蓋來供養；又用香水沐浴如來的身體；又用寶蓋覆蓋在上面；用各種飲食、鼓樂絃歌讚美歌頌如來；用這些功德迴向一切種智，所得到的功德無量無邊，乃至最終成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？』
【English Translation】 English version The Buddha Speaks of the Merit of Bathing the Buddha Image Sutra
Translated by Tripitaka Master Baosihui from Tianzhu (India) of the Great Tang Dynasty
Thus have I heard: At one time, the Bhagavan (World Honored One) was in Mount Grdhrakuta (Vulture Peak) in the city of Rajagrha (Royal City), together with a large assembly of Bhikshus (monks) and immeasurable great Bodhisattva Mahasattvas (great beings). At that time, in the assembly, there was a Bodhisattva named Pure Wisdom, who thought to himself: 'By what causes and conditions do the Buddhas and Tathagatas (Thus Come Ones) attain pure bodies?' He further thought: 'If one makes offerings to the Buddha while he is in the world, and if one makes offerings to the relics after his Parinirvana (passing away), are the merits and virtues obtained by these two kinds of people equal?' Having thought thus, relying on the Buddha's majestic power, he rose from his seat, prostrated at the Buddha's feet, and said: 'World Honored One! By what causes and conditions do the Buddhas and Tathagatas attain pure bodies? If one makes offerings to the Buddha while he is in the world, and if one makes offerings to the relics after his Parinirvana, are the merits and virtues obtained by these two kinds of people equal?'
At that time, the World Honored One said to the Bodhisattva Pure Wisdom: 'Excellent, excellent! You are now able to ask such a question for the sake of all sentient beings in the future. You should listen carefully, and I will now explain it to you in detail.'
At that time, the Bodhisattva Pure Wisdom said to the Buddha: 'Yes, World Honored One! I am eager to hear.'
The Buddha said to the Bodhisattva Pure Wisdom: 'The Buddhas and Tathagatas, in order to seek Bodhi (enlightenment), cultivated Samadhi (meditative absorption), precepts, concentration, patience, wisdom, loving-kindness, compassion, joy, equanimity, Vimoksha (liberation), knowledge and vision of liberation, the ten powers, the four fearlessnesses, all Buddha-dharmas, and all-knowing wisdom in the past. All these are pure, therefore the Tathagata attains a pure body. Furthermore, they make offerings with flowers, incense, banners, and canopies; they bathe the Tathagata's body with fragrant water; they cover it with jeweled canopies; they praise the Tathagata with various foods, drums, music, stringed instruments, and songs; they dedicate these merits to all-knowing wisdom. The merits obtained are immeasurable and boundless, and ultimately they attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Why?'
以故？如來智慧無量無邊不可思議，所有福德亦復如是！
「清凈慧！我滅度後有二種舍利：一者、法身，二者、化身。若善男子，善女人等，供養舍利，造佛形像如大麥等，造塔如庵羅果，表剎如針、蓋如浮萍；持佛舍利，如芥子大安置其中，所得功德，如我在世等無差別。
「如是之人得十五種功德：一者、得凈念心。二者、得順法心。三者、得慚愧心。四者、得見如來。五者、發凈信心。六者、能持正法。七者、如說修行。八者、得親近諸佛。九者、諸佛國土隨意受生。十者、若生人中生大姓家，其心柔軟人所敬重。十一者、才生人中得唸佛心。十二者、諸魔軍眾不能惱亂。十三者、于末法時能護正法。十四者、常得十方諸佛如來恒加覆護。十五者、速得成就五分法身。」
爾時世尊而說頌曰：
「若以清凈心， 于如來滅后， 供養舍利者； 或造于塔廟， 及如來形像； 于彼塔像前， 掃涂漫陀羅， 以種種花香， 散佈于其上， 以諸妙香水， 而浴于佛像， 上妙諸飲食， 凈持以供養， 贊禮佛功德。 無量難思議， 智慧及神通， 諸善巧方便， 悉皆到彼岸。」
爾時，清凈慧菩薩聞佛世尊說是頌已，而白佛言：「世尊！若佛
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？因為如來（Tathagata，佛的稱號）的智慧是無量無邊、不可思議的，所有的福德也是如此！
『清凈慧（Vimalamati，菩薩名）！我滅度（Nirvana，佛教術語，指佛或阿羅漢斷絕輪迴后的境界）後有兩種舍利（Sarira，佛教用語，指佛或高僧圓寂後遺留的骨灰、骨骼等）：一是法身（Dharmakaya，佛教術語，指佛所證的真如法性之身），二是化身（Nirmanakaya，佛教術語，指佛為度化眾生而顯現的應化之身）。如果善男子、善女人等，供養舍利，建造佛的形像，小到像大麥那麼大，建造佛塔，小到像庵羅果（Amra，一種水果）那麼大，表剎（Mast，佛塔頂端的裝飾）像針一樣，蓋子像浮萍一樣；持有佛的舍利，小到像芥子那麼大，安置在其中，所得到的功德，就像我在世時一樣，沒有差別。
『這樣的人可以得到十五種功德：一是得到清凈的念頭。二是得到順應佛法的心。三是得到慚愧的心。四是得見如來。五是發起清凈的信心。六是能夠護持正法。七是能夠如所說的那樣修行。八是能夠親近諸佛。九是在諸佛的國土可以隨意受生。十是如果生在人間，會出生在大姓人家，心地柔軟，受人敬重。十一是才生在人間就能得到唸佛的心。十二是各種魔軍眾不能擾亂。十三是在末法時期能夠護持正法。十四是常常得到十方諸佛如來恒常地加持覆護。十五是迅速成就五分法身（五分法身指戒、定、慧、解脫、解脫知見五種功德聚集而成的法身）。』
這時，世尊（Bhagavan，佛的稱號）用偈頌說道：
『如果以清凈的心，在如來滅度后，供養舍利的人；或者建造佛塔廟宇，以及如來的形像；在那塔像前，打掃塗抹曼陀羅（Mandala，壇場），用各種各樣的花香，散佈在上面，用各種美妙的香水，沐浴佛像，用上好的各種飲食，清凈地拿來供養，讚美禮敬佛的功德。 無量難以思議，智慧以及神通，各種善巧方便，全部到達彼岸。』
這時，清凈慧菩薩（Vimalamati Bodhisattva）聽了佛世尊說的偈頌后，對佛說：『世尊！如果佛
【English Translation】 English version: Why? Because the Tathagata's (如來，title for Buddha) wisdom is immeasurable, boundless, and inconceivable, and all merits are likewise!
'Vimalamati (清凈慧，name of a Bodhisattva)! After my Nirvana (滅度，Buddhist term for the state after a Buddha or Arhat passes away), there will be two kinds of Sarira (舍利，Buddhist term for relics of the Buddha or high monks): one is Dharmakaya (法身，the body of the Dharma), and the other is Nirmanakaya (化身，the transformation body). If good men and good women offer Sarira, build Buddha images as small as barley grains, build pagodas as small as Amra fruits (庵羅果，a type of fruit), make mast (表剎，decoration on top of a pagoda) like needles, and covers like duckweed; and hold Buddha's Sarira as small as mustard seeds and place them inside, the merits obtained will be the same as when I was alive.
'Such a person will obtain fifteen kinds of merits: First, they will obtain a pure mind. Second, they will obtain a mind that accords with the Dharma. Third, they will obtain a mind of shame and remorse. Fourth, they will see the Tathagata. Fifth, they will generate pure faith. Sixth, they will be able to uphold the Proper Dharma. Seventh, they will practice as taught. Eighth, they will be able to be close to all Buddhas. Ninth, they can be reborn at will in the Buddha lands. Tenth, if they are born among humans, they will be born into a great family, with a gentle heart and respected by people. Eleventh, they will have the mind to be mindful of the Buddha as soon as they are born. Twelfth, all the demon armies will not be able to disturb them. Thirteenth, they will be able to protect the Proper Dharma during the Dharma-ending Age. Fourteenth, they will always be constantly blessed and protected by all the Buddhas and Tathagatas of the ten directions. Fifteenth, they will quickly achieve the five-fold Dharmakaya (五分法身, the five aggregates of the Dharma body).'
At that time, the Bhagavan (世尊，another title for Buddha) spoke in verse:
'If with a pure mind, after the Nirvana of the Tathagata, one offers Sarira; or builds pagodas and temples, and images of the Tathagata; in front of those pagodas and images, sweeps and paints Mandalas (曼陀羅，sacred diagrams), with all kinds of flowers and incense, scatters them on top, with all kinds of wonderful fragrant water, bathes the Buddha images, with supreme and wonderful foods and drinks, purely holds them to make offerings, praises and reveres the merits of the Buddha. Immeasurable and inconceivable, wisdom and supernatural powers, all skillful means, all reach the other shore.'
At that time, Vimalamati Bodhisattva (清凈慧菩薩) heard the verses spoken by the Buddha, and said to the Buddha: 'Bhagavan! If the Buddha
在世及滅度后未來世中，諸眾生等，云何浴像？唯愿如來為眾生故，開示演說。」
佛言：「清凈慧！如佛在世，諸眾生等發起凈心，于佛滅后亦應如是，不作執空有想，于諸善品心懷渴仰不生疲厭，何以故？為成就如來法報身故。我已曾為汝說四真諦法、十二因緣、六波羅蜜，我今為汝說浴像法，諸供養中最為殊勝。
「善男子！若欲沐像，應以牛頭栴檀、紫檀、多摩羅香、甘松、芎藭、白檀、鬱金、龍腦、沉香、麝香、丁香，以如是等種種妙香，隨所得者，以為湯水置凈器中，先作方壇敷妙床座，于上置佛；以諸香水次第浴之；用諸香水周遍訖已，復以凈水于上淋洗。其浴像者，各取少許洗像之水，置自頭上，燒種種香以為供養。
「初于像上下水之時，應誦以偈：
「『我今灌沐諸如來， 凈智功德莊嚴聚； 五濁眾生令離垢， 愿證如來凈法身。』
「燒香之時當誦斯偈：
「『戒定慧解知見香， 遍十方剎常芬馥； 愿此香菸亦如是， 回作自他五種身。』」
爾時世尊說是法已，眾中有無量菩薩摩訶薩獲得清凈無垢三昧，即從座而起；無量天人得不退轉無上菩提。
爾時阿難白佛言：「世尊！當何名此經？我等云何奉持？」
佛言：「
【現代漢語翻譯】 現代漢語譯本：這時，清凈慧菩薩問佛：『世尊，在您在世以及滅度后的未來世中，眾生應該如何浴佛像呢？希望如來爲了眾生的緣故，開示演說。』
佛說：『清凈慧！如佛在世時一樣，眾生髮起清凈心，在佛滅度后也應該如此，不要執著于空或有的觀念，對於各種善行心懷渴望，不生疲倦厭煩。為什麼呢？爲了成就如來的法身和報身。我曾經為你講過四聖諦法、十二因緣、六波羅蜜，現在我為你講浴佛像的方法，這是所有供養中最殊勝的。』
『善男子！如果想要沐浴佛像，應該用牛頭栴檀（一種檀香）、紫檀（一種檀香）、多摩羅香（一種香料）、甘松（一種香料）、芎藭（一種藥材）、白檀（一種檀香）、鬱金（一種香料）、龍腦（一種香料）、沉香（一種香料）、麝香（一種香料）、丁香（一種香料）等各種妙香，根據自己能得到的，用來做成香湯，放在乾淨的器皿中。先做一個方形的壇，鋪上美妙的床座，在上面安放佛像；用各種香水依次沐浴佛像；用各種香水周遍沐浴完畢后，再用清水淋洗。沐浴佛像的人，各自取少量洗佛像的水，放在自己的頭上，焚燒各種香來供養。』
『最初在佛像上下水的時候，應該誦唸以下偈頌：』
『我今灌沐諸如來，凈智功德莊嚴聚；五濁眾生令離垢，愿證如來凈法身。』
『焚香的時候應當誦唸這個偈頌：』
『戒定慧解知見香，遍十方剎常芬馥；愿此香菸亦如是，回作自他五種身。』
這時，世尊說完這個法之後，眾中有無量菩薩摩訶薩獲得清凈無垢三昧（一種禪定），立即從座位上站起來；無量天人得到不退轉的無上菩提（最高的覺悟）。
這時，阿難（佛陀的弟子）問佛：『世尊！這部經應該叫什麼名字？我們應該如何奉行？』
佛說：
【English Translation】 English version: At that time, Pure Wisdom Bodhisattva asked the Buddha: 'World Honored One, how should sentient beings bathe the Buddha's image in the future, both during your lifetime and after your Parinirvana (complete extinction)? I hope that the Tathagata (another name for Buddha) will explain and expound for the sake of sentient beings.'
The Buddha said: 'Pure Wisdom! Just as sentient beings generate pure minds when the Buddha is in the world, they should do the same after the Buddha's Parinirvana, without clinging to notions of emptiness or existence. They should cherish a longing for all good qualities and not become weary or厭倦. Why? In order to accomplish the Dharmakaya (body of the law) and Sambhogakaya (body of bliss) of the Tathagata. I have already spoken to you about the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Paramitas (perfections). Now I will speak to you about the method of bathing the Buddha's image, which is the most excellent of all offerings.'
'Good man! If you wish to bathe the image, you should use sandalwood from the head of an ox (a type of sandalwood), Zitan (red sandalwood), Tamala incense (a type of incense), Jatamansi (a type of incense), Ligusticum wallichii (a medicinal herb), white sandalwood (a type of sandalwood), turmeric (a spice), borneol (a type of incense), agarwood (a type of incense), musk (a type of incense), cloves (a spice), and other such wonderful fragrances, whatever you can obtain, to make fragrant water and place it in a clean vessel. First, make a square altar and spread out a beautiful seat, and place the Buddha image on it. Bathe the Buddha image with the various fragrant waters in order; after bathing it all around with the various fragrant waters, wash it again with clean water. Those who bathe the image should each take a small amount of the water used to wash the image and place it on their heads, and burn various incenses as offerings.'
'When pouring water on the image for the first time, one should recite the following verse:'
'I now bathe all the Tathagatas, with the pure wisdom and merit of adorned aggregates; May the sentient beings of the five turbidities be freed from defilement, and may they attain the pure Dharmakaya of the Tathagata.'
'When burning incense, one should recite this verse:'
'The incense of precepts, samadhi (meditation), wisdom, liberation, knowledge, and vision, pervades the ten directions and is always fragrant; May this incense smoke also be like this, returning to make the five bodies of oneself and others.'
At that time, after the World Honored One finished speaking this Dharma, countless Bodhisattva Mahasattvas (great beings) attained the pure and undefiled Samadhi (a state of meditative consciousness), and immediately arose from their seats; countless devas (gods) and humans attained irreversible Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment).
At that time, Ananda (Buddha's disciple) said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?'
The Buddha said:
此經名為『洗浴諸佛得身清凈』，應如是持。」
說是經已，一切眾會皆大歡喜，信受奉行。
佛說浴像功德經
【現代漢語翻譯】 現代漢語譯本： 這部經名為『洗浴諸佛得身清凈』，應當這樣受持奉行。
說完這部經后，所有在場的聽眾都非常歡喜，相信並接受，然後去實踐。
佛說浴像功德經
【English Translation】 English version: This sutra is named 『Bathing all Buddhas to Obtain a Pure Body』; it should be upheld in this way.
After this sutra was spoken, all those assembled were filled with great joy, believed, accepted, and practiced it.
The Sutra on the Merit of Bathing Buddha Images Spoken by the Buddha