大唐西域記 8.40

8.40

精舍既成，招募工人，欲圖如來初成佛像。曠以歲月，無人應召。久之，有婆羅門來告眾曰：「我善圖寫如來妙相。」眾曰：「今將造像，夫何所須？」曰：「香泥耳。宜置精舍之中，并一燈照，我入已，堅閉其戶，六月後乃可開門。」時諸僧眾皆如其命。尚餘四日，未滿六月，眾咸駭異，開以觀之。見精舍內佛像儼然，結加趺坐，右足居上，左手斂，右手垂，東面而坐，肅然如在。座高四尺二寸，廣丈二尺五寸，像高丈一尺五寸，兩膝相去八尺八寸，兩肩六尺二寸，相好具足，慈顏若真，唯右乳上圖瑩未周。既不見人，方驗神鑒，眾咸悲歎，慇懃請知。有一沙門，宿心淳質，乃感夢見往婆羅門而告曰：「我是慈氏菩薩，恐工人之思不測聖容，故我躬來圖寫佛像。垂右手者，昔如來之將證佛果，天魔來嬈，地神告至，其一先出，助佛降魔，如來告曰：『汝勿憂怖，吾以忍力，降彼必矣。』魔王曰：『誰為明證？』如來乃垂手指地，言：『此有證。』是時第二地神踊出作證，故今像手倣昔下垂。」眾知靈鑒，莫不悲感。於是乳上未周，填廁眾寶，珠瓔寶冠，奇珍交飾。設賞迦王伐菩提樹已，欲毀此像，既覩慈顏，心不安忍，迴駕將返，命宰臣曰：「宜除此佛像，置大自在天形。」宰臣受旨，懼而歎曰：「毀佛像則歷劫招殃，違王命乃喪身滅族，進退若此，何所宜行！」乃召信心以為役使，遂於像前橫壘甎壁，心慚冥闇，又置明燈，甎壁之前畫自在天。功成報命，王聞心懼，舉身生皰，肌膚攫裂，居未久之，便喪沒矣。宰臣馳返，毀除障壁，時經多日，燈猶不滅。像今尚在，神工不虧。既處奧室，燈炬相繼，欲覩慈顏，莫由審察，必於晨朝持大明鏡，引光內照，乃覩靈相。夫有見者，自增悲感。

Then the priests did as he directed. After four months, the six not being passed, the priests being astonished at the strange circumstance, opened the door to see what had happened. In the vihâra they found a beautiful figure of Buddha in a sitting position, the right foot uppermost, the left hand resting, the right hand hanging down. He was sitting facing the east, and as dignified in appearance as when alive. The throne was 4 feet 2 inches high, and 12 feet 5 inches broad. The figure was 11 feet 5 inches high; the two knees were 8 feet 8 inches apart, and the two shoulders 6 feet 2 inches. The signs and marks (of a Buddha) were perfectly drawn. The loving expression of his face was like life, only above his right breast the material was not yet completely rounded off. Having seen no man, they were satisfied that this was a miracle, and all of them were filled with strong emotion (piteously sighed) as they diligently sought to find out the secret (earnestly inquired in order to know). Now there was a Sramana who was passing the night there. He was of an honest and truthful heart, and being affected by the circumstance (just related), he had a dream, in which he saw the forementioned Brahman, who addressed him thus:

"I am Maitreya Bodhisattva. Fearing that the mind of no artist could conceive the beauty of the sacred features, therefore I myself have come to paint and delineate the figure of Buddha. His right hand hangs down in token that when he was about to reach the fruit of a Buddha, and the enticing Mara came to fascinate him, then the earth-spirits came to tell him thereof. The first who came forth advanced to help Buddha to resist Mara, to whom Tathagata said, 'Fear not! By the power of patience he must be subdued!' Mara-raja said, 'Who will bear witness for you?' Tathagata dropped his hand and pointed to the ground, saying, 'Here is my witness.' On this a second earth-spirit leapt forth to bear witness (to testify). Therefore the present figure is so drawn, in imitation of the old posture of Buddha." The brethren having understood this sacred miracle (spiritual reflection), were all moved with a tender emotion, and they placed above the breast, where the work was as yet unfinished, a necklace of precious stones and jewels, whilst on the head they placed a diadem of encircling gems, exceedingly rich. Sasanka-raja having cut down the Bodhi tree, wished to destroy this image; but having seen its loving features, his mind had no rest or determination, and he returned with his retinue homewards. On his way he said to one of his officers, "We must remove that statue of Buddha and place there a figure of Mahesvara."

The officer having received the order, was moved with fear, and, sighing, said, "If I destroy the figure of Buddha, then during successive kalpas I shall reap misfortune; if I disobey the king, he will put me to a cruel death and destroy my family; in either case, whether I obey or disobey, such will be the consequences; what, then, shall I do?" On this he called to his presence a man with a believing heart (i.e., a believer in Buddha) to help him, and sent him to build up across the chamber and before the figure of Buddha a wall of brick. The man, from a feeling of shame at the darkness, placed a burning lamp (with the concealed figure) ; then on the interposing wall he drew a figure of (or, he made a figure of) Maheśvara-deva. The work being finished, he reported the matter. The king hearing it, was seized with terror ; his body produced sores and his flesh rotted off, and after a short while he died. Then the officer quickly ordered the intervening wall to be pulled down again, when, although several days had elapsed, the lamp was still found to be burning (unextinguished).

The god said, "If you wish to plant a superior root (growth) of merit, then seek a superior field (in which to acquire it). The Bôdhi tree is the place for attaining the fruit of a Buddha. You should straightway return there, and by the Bôdhi tree erect a large vihâra, and excavate a large tank, and devote all kinds of religious offerings (to the service). You will then surely obtain your wishes." The Brahmans having received the divine communication, conceived a believing heart, and they both returned to the place. The elder brother built the vihâra, the younger excavated the tank, and then they prepared large religious offerings, and sought with diligence their heart's desire (vow). The result followed at once. The Brahman became the great minister of the king. He devoted all his emoluments to the work of charity. Having finished the vihâra, he invited the most skilful artists to make a figure (likeness) of Tathâgata when he first reached the condition of Buddha. Years and months passed without result; no one answered the appeal. At length there was a Brahman who came and addressed the congregation thus: "I will thoroughly execute (paint and mark) the excellent figure (or distinguishing points) of Tathâgata." They replied, "For the purpose of doing this, what do you require?" "Place in the vihâra a pile of scented earth and a lighted lamp; then when I have gone in, fasten the doors. After six months you may open them again."

The figure still exists in its perfect state as it was made by the sacred art of the god. It stands in a dark chamber ; lamps and torches are kept burning therein ; but those who wish to see the sacred features cannot do so by coming into the chamber; they should in the morning reflect the sunlight by means of a great mirror on the interior of the room ; the sacred marks may then be seen. Those who behold them find their religious emotions much increased. Tathāgata obtained complete enlightenment (Samyak sambodhi) on the eighth day of the latter half of the Indian month Vaiśākha (Fei-she-kie), which is with us the eighth day of the third month. But the Sthavira school (Shang-tso-pu) say on the fifteenth day of the second half of Vaiśākha, which corresponds with us to the fifteenth day of the third month. Tathāgata was then thirty years old, or, according to others, thirty-five years.