[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [中天竺舍衛國祇洹寺圖經](https://indike.org/pramana/in.bauddha.taisho.1899) › 1.53 # 中天竺舍衛國祇洹寺圖經 1.53 中天竺舍衛國祇洹寺圖經 1.53 - **Language:** Classical Chinese ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1899.1.53) 當陽殿中大立像者，碧玉為身，金銀彫鏤。往昔文殊菩薩在拘樓秦佛時，自運手造。普光趺高一丈八尺。如來遊化不在，此像便為人天說法。大像東畔兩鋪立像，紫磨黃金所造，白銀七寶以填鏤之，天人龍鬼一切功思所不能及，舉高丈八。諸有侍衛及供養具有三百事。乃往維衛佛臨涅槃時，手自造立。兩金師子踞在像前。若有天魔外道興惡難問者，師子大吼，地六種振動。魔等怖懼，懷欣而退。往者釋尊在忉利天，此像在殿為諸比丘教戒說法。乃至諸王之不見佛，思慕釋迦，此像為王三度說法。祇園初立，戒壇成時，此像領前徒眾至戒壇所，遶三匝已，步步皆生金色千葉蓮花。每受戒時，花自然開，中有天童奏於天樂。餘時便合，至說戒日，花復開敷，天童作樂讚佛功德。此像眉間有一珠玉，形如鳳鳥。維那鳴鐘，珠便放光，照維那身，唱言：「時至無？」其所造娑竭羅龍。及佛滅後經十三年，還收入海，於彼供養。大像西畔，兩鋪坐像。一是瑪瑙，用金銀玉三種鏤之；一是白銀，以黃金鏤之。二像並用七寶填之，各坐寶蓮花，亦高丈八。是金剛幢菩薩於維式佛時造之。釋迦如來成道經十五年，問此像曰：「過去諸佛說何經？現在有古佛經盡無？」此像答云：「過去有十三億佛，說毘尼教，一一不同。修多羅、阿毘曇，諸陰陽、書數、工巧、算計隨其事理各各不同，今並見在。三藏正典在娑竭龍宮；陰陽、書數在須彌山金剛窟中。今共世尊，往至彼處，可集百億諸大菩薩。」爾時釋迦放眉間光，集諸菩薩，從二世尊，至彼龍宮，取前經論。又至窟中取陰陽等書，於祇園中隨院安置。二像侍衛八部眷屬，有四百二十一種。前二師子，一白銀、一瑪瑙。有二天童子騎上，手執白拂。有諸比丘欲受戒時，此二天童乘師子至戒壇上，舉拂歌持戒功德，轉身盤舞。師子蹀趺，遶壇而歌，清妙無比，飛鳥住聽，遊者應節。諸受具者，聞則皆獲聖位，或登七地。像又放光至天童所，光中天樂，以應歌舞，六曾讚歎持戒功德。受戒既了，各返故處。佛將涅槃，此像送佛至闍維地。彼二天童於金棺上歌涅槃樂，聞證無生。又歌無常苦空等曲，人天聞者多證四沙門果。既闍維已，隨龍還宮，不返祇樹。 > As for the great standing image facing south inside the hall, its body is of jasper, carved and inlaid with gold and silver. In the distant past, Mañjuśrī Bodhisattva, during the time of Krakucchanda Buddha, fashioned it with his own hands. The pedestal of universal radiance is eighteen cubits high. When the Tathāgata went elsewhere to convert beings, this image would preach the Dharma for humans and devas. On the eastern side of the great image are two sets of standing images, made of purple-polished gold, inlaid and carved with silver and the seven jewels; all the mental and physical skill of devas, humans, nāgas, and spirits could not equal it, and they stand eighteen cubits tall. All of their attendants and offering implements number three hundred articles. In the past, when Vipaśyin Buddha was approaching nirvāṇa, he fashioned and erected them with his own hands. Two golden lions crouch in front of the images. If heavenly māras or non-Buddhists should raise malicious and challenging questions, the lions roar greatly, and the earth shakes in six ways; Māra and the others, terrified, retreat filled with reverence. In the past, when the Śākya Honoured One was in Trāyastriṃśa Heaven, this image remained in the hall to teach the precepts and preach the Dharma for the bhikṣus. Even when kings did not see the Buddha and yearned for Śākyamuni, this image preached the Dharma three times for the kings. When the Jetavana was first established and the ordination platform completed, this image led the assembly to the site of the ordination platform, and having circumambulated it three times, golden thousand-petaled lotuses sprang up with every step. Whenever the precepts were conferred, the flowers naturally opened, and within them heavenly youths played heavenly music. At other times they closed, and on the day of the recitation of the precepts, the flowers bloomed again, with heavenly youths making music in praise of the Buddha's virtues. Between the brows of this image is a jewel shaped like a phoenix. When the karmadāna strikes the bell, the jewel emits light that shines upon the karmadāna's body and cries out, "Has the time arrived?" It was created by the nāga Sāgara. Thirteen years after the Buddha's parinirvāṇa, it was taken back into the ocean and worshipped there. On the western side of the great image are two sets of seated images. One is of agate, carved with gold, silver, and jade; the other is of silver, carved with gold. Both images are inlaid with the seven jewels, each seated on a jewel lotus, also eighteen cubits high. They were made by Vajradhvaja Bodhisattva in the time of Vipaśyin Buddha. Fifteen years after Śākyamuni Tathāgata attained the Way, he asked this image, saying: "What scriptures did the past Buddhas preach? Are the scriptures of the ancient Buddhas now exhausted?" This image replied, saying: "In the past there were 1.3 billion Buddhas who preached the Vinaya teachings, each one different. The sūtras, the abhidharma, the systems of yinyang, books, mathematics, arts and crafts, and calculation were each different according to their principles and affairs; they are now all extant. The orthodox scriptures of the Tripiṭaka are in Sāgara's nāga palace; the yinyang, books, and mathematics are in the Vajra Cave of Mount Sumeru. If you now go there together with the World-Honoured One, you can assemble ten billion great bodhisattvas." Thereupon, Śākyamuni emitted light from between his brows, gathered the bodhisattvas, and, following the two World-Honoured Ones, went to that nāga palace and retrieved the former sūtras and treatises. They also went to the cave and retrieved the books on yinyang and the like, depositing them in the Jetavana according to the appropriate courtyards. The attendants and retinue of the eight classes for the two images number four hundred and twenty-one kinds. In front are two lions, one of silver and one of agate. Two heavenly youths ride atop them, holding white chowries in their hands. When bhikṣus wish to receive the ordination, these two heavenly youths ride the lions to the ordination platform, raise their chowries, sing of the merit of upholding the precepts, and turn their bodies in a circling dance. The lions tread rhythmically, circling the platform as they sing, matchless in pure sublimity; flying birds pause to listen, and wanderers move in time to the rhythm. All those receiving the full ordination, upon hearing it, attain the sage rank or ascend to the seventh ground. The image also emits light toward the heavenly youths, and heavenly music sounds within the light in response to the singing and dance, praising the merit of upholding the precepts on six levels. When the ordination is completed, each returns to their original place. When the Buddha was about to enter nirvāṇa, this image escorted the Buddha to the cremation ground. Those two heavenly youths sang the music of nirvāṇa atop the golden coffin, and upon hearing it, beings realized the non-arising \[of dharmas\]. They also sang melodies on impermanence, suffering, and emptiness, and among the humans and devas who heard them, many realized the four fruits of the śramaṇa. Once the cremation was done, they followed the nāga back to his palace and did not return to Jeta's Grove. > — English (machine translation) (machine translation) - [Previous: 1.52](https://indike.org/pramana/in.bauddha.taisho.1899.1.52) - [Next: 1.54](https://indike.org/pramana/in.bauddha.taisho.1899.1.54) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1899.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1899~en-mt.1.53) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1899.1.53](https://indike.org/pramana/in.bauddha.taisho.1899.1.53) · Pramāṇa