如是我聞。一時薄伽梵在王舍城鷲峯山頂。與大苾芻眾千二百五十人俱。復有無 量無邊大菩薩眾天龍八部悉皆雲集。爾時清淨慧菩薩在眾中坐。為欲愍念諸有情故。 作是思惟。諸佛如來以何因緣。得清淨身相好具足。復作是念。諸眾生類得值如來親 近供養。所獲福報無量無邊。未知如來般涅槃後。所有眾生作何供養修何功德。令彼 善根速能究竟無上菩提。作是念已。即從座起偏袒右肩。頂禮佛足長跪合掌白佛言。 世尊。我欲請問願垂聽許。佛言。善男子。隨汝所問我當為說。爾時清淨慧菩薩白佛 言。諸佛如來應正等覺。以何因緣得清淨身相好具足。又諸眾生得值如來親近供養。 所獲福報無量無邊。未審如來般涅槃後。所有眾生作何供養修何功德。令彼善根速能 究竟無上菩提 爾時世尊告清淨慧菩薩言。善哉善哉。汝能為彼未來眾生發如是問。汝今諦聽。 善思念之。如說修行。吾當為汝分別解說。清淨慧菩薩言。唯然世尊。願樂欲聞 佛告清淨慧菩薩言。善男子。應知布施持戒忍辱精進靜慮智慧。慈悲喜捨。解脫 解脫知見。力無所畏。一切佛法一切種智善清淨故。如來清淨。若於如是諸佛如來。 以清淨心種種供養。香花瓔珞幡蓋敷具。布在佛前種種嚴飾。上妙香水澡浴尊儀。燒 香普熏運心法界。復以飲食鼓樂弦歌。讚詠如來不共功德。發殊勝願迴向無上一切智 海。所生功德無量無邊。乃至菩提常令相續。所以者何。如來福智不可思議無數無等 。善男子。諸佛世尊具有三身。謂法身受用身化身。我涅槃後。若欲供養此三身者。 當供養舍利。然有二種。一者身骨舍利二者法頌舍利。即說頌曰 諸法從緣起 如來說是因 彼法因緣盡 是大沙門說 若男子女人苾芻五眾應造佛像。若無力者下至大如 麥。造窣覩波形如棗許。剎 竿如針。蓋如麩片。舍利如芥子。或寫法頌安置其中。如上珍奇而為供養。隨己力能 至誠殷重。如我現身等無有異。善男子。若有眾生。能作如是勝供養者。成就十五殊 勝功德而自莊嚴。一者常有慚愧。二者發淨信心。三者其心質直。四者親近善友。五 者入無漏慧。六者常見諸佛。七者恒持正法。八者能如說行。九者隨意當生淨佛國土 。十者若生人中大姓尊貴人所敬奉生歡喜心。十一者生在人中自然念佛。十二者諸魔 軍眾不能損惱。十三者能於末世護持正法。十四者十方諸佛之所加護。十五者速得成就五分法身。
我般涅槃後 能供養舍利 或造窣覩波 及以如來像 於彼像塔處 塗拭曼荼羅 以種種香華 散布於其上 以淨妙香水 灌沐於像身 上味諸飲食 盡持以供養 讚歎如來德 無量難思議 方便智神通 速至於彼岸 獲得金剛身 具三十二相 八十隨形好 濟度諸群生
爾時清淨慧菩薩聞是頌已。白佛言。未來眾生云何浴像。佛告清淨慧菩薩言。汝 等當於如來起正念心。勿著二邊迷於空有。於諸善品渴仰無厭。三解脫門善修智慧。 常求出離勿住生死。於諸眾生起大慈悲。願得速成三種身故。善男子。我已為汝說四 真諦十二緣生六波羅蜜。今更為汝及諸國王王子大臣後宮妃后天龍人鬼說浴像法。諸 供養中最為第一。勝以恒河沙等七寶布施。若浴像時。應以牛頭栴檀。白檀紫檀沈水 。熏陸欝金香。龍腦香。零陵藿香等。於淨石上磨作香泥。用為香水置淨器中。於清 淨處以好土作壇。或方或圓隨時大小。上置浴床中安佛像。灌以香湯淨潔洗沐。重澆 清水。所用之水皆須淨瀘勿使損虫。其浴像水兩指瀝取安自頂上。名吉祥水。瀉於淨 地莫令足踏。以細軟巾拭像令淨。燒諸名香周遍香馥安置本處。善男子。由作如是浴 佛像故。能令汝等人天大眾。現受富樂無病延年。於所願求無不遂意。親友眷屬悉皆 安隱。長辭八難永出苦源。不受女身速成正覺。既安置已。更燒諸香親對像前。虔誠 合掌。而說讚曰
佛說此經已。是時眾中有無量無邊菩薩。得無垢三昧。無量諸天得不退智。諸聲 聞眾願求佛果。八萬四千眾生。皆發阿耨多羅三藐三菩提心 爾時清淨慧菩薩白佛言。世尊。幸蒙大師哀愍。我等教浴像法。我今勸化國王大 臣一切信心樂功德者。於日日中澡沐尊儀獲大利益。常當頂受歡喜奉行
The Sutra On The Merit Of Bathing The Buddha
Thus have I heard:
At one time the Blessed One was in Rajagriha, on Eagles Peak, together with one thousand, two hundred and fifty monks. There were also an immeasurable, unlimited multitude of Bodhisattvas and the eight classes of gods, nagas and so forth, who were all assembled. At that time, the Pure Wisdom Bodhisattva was seated in the midst of this assembly. Because he aspired to extend compassion toward all sentient beings, he thought: "by what means do the Buddhas, Tathágatas, obtain the pure body, furnished with the marks of the great person?" Again he thought: "all classes of living beings are able to meet the Tathágata and approach him with offerings. The blessings that are obtained are without measure or limit. I do not yet know, however, what offerings living beings will make or what merit they will cultivate after the death of the Tathágata so as to bring about those roots of good merit that quickly lead to final, supreme enlightenment." After thinking this, he then arose from his seat and bared his right shoulder, having bowed his head at the feet of the Buddha; he knelt upright, with palms in salutation and spoke to the Buddha, saying, "World Honored One, I wish to ask questions and hope that you deign to acknowledge them." The Buddha said, "Noble son, I will teach according to what you ask."
At that time the Pure Wisdom Bodhisattva spoke to the Buddha saying, "By what means do the Buddhas, Tathágatas, perfectly enlightened ones obtain the pure body, furnished with the marks of the great person? Also, all living beings are able to meet the Tathágata and approach him with offerings. The blessings that are obtained are without merit or limit. I have not yet discerned what offerings living beings will make or what merit they will cultivate after the death of the Tathágata so as to bring about those good qualities that quickly lead to final, supreme enlightenment."
At that time, the World Honored One said to the Pure Wisdom Bodhisattva: "excellent, excellent, that you are able for the sake of future beings to bring forth such questions! Now listen carefully, reflect on this well, and practice as I say. I will explain for you in detail."
The Pure Wisdom Bodhisattva said, "So be it, World Honored One, I dearly wish to listen."
The Buddha explained to the Pure Wisdom Bodhisattva: "Noble son, you should know that because giving, morality, patience, vigor, meditation, and wisdom; benevolence, compassion, delight, and should know that because giving, morality, patience, vigor, meditation, and knowledge and experience of liberation; the ten strengths and the four confidences are all the characteristics of the Buddha and are all various kinds of knowledge, virtue, and purity, they are the purity of the Tathágata.
If the Buddhas, Tathágatas, are in this way given various offerings with a pure heart—incense, flowers, gems, garlands, banners, parasols, and cushions—displayed before the Buddha, multifariously adorning him, and the marvelously scented water is used to bathe his noble form, the dark smoke of the burning incense will carry your mind to the Dharma realm. Furthermore, you celebrate the extraordinary merit of the Tathágata with food and drink, percussion and stringed music; you will manifest the superb vow to direct your mind to the supreme ocean of omniscience. The merit thereby produced will be immeasurable and without limit; it will be perpetually continued through successive rebirths to the point of enlightenment. Why is this? The blessed wisdom of the Tathágata is inconceivable, infinite, and unequaled.
Noble son, all Buddhas, World Honored Ones, have three bodies. They are known as the Dharma body or Dharmakaya, the glorified body or the Sambhogakaya, and the manifestation body or the Nirmanakaya. After my Nirvana, if you wish to do homage to these three bodies then you should do homage to my relics. But these are of two kinds: the first is the bodily relic; the second is the Dharma-verse relic. I will now recite the verse:"
All things arise from a cause.
The Tathágata has explained their cause
and the cessation of the cause of these things.
This the great ascetic has explained.
"If men, women, or the five groups of mendicants would build an image of the Buddha; or if those without strength would deposit one as large as a grain of barley, or build a stupa—its body the size of a jujube, its mast the size of a needle, its parasol equal to a flake of bran, its relic like a mustard seed—or if someone writes the Dharma verse and installs it inside the stupa, it would be like doing homage by offering up a rare jewel. If in accordance with one’s own strength and ability one can be truly sincere and respectful, it (the image or stupa) would be like my present body, equal without difference.
Noble son, if there are beings who are able to make such excellent offerings, they will glorify themselves by achieving the fifteen superb virtues. First, they will always be modest. Second, they will manifest a mind of pure faith. Third, their hearts will be simple and honest. Fourth, they will cleave to good friends. Fifth, they will enter a state of passionless wisdom. Sixth, they will constantly encounter Buddhas. Seventh, they will always maintain the correct teaching. Eighth, they will be able to act according to my teaching. Ninth, they will be reborn in pure Buddha fields according to their wishes. Tenth, if they are reborn among men, they will be noblemen of great families; being respected among men, they will produce joyous thoughts. Eleventh, being born among men, they will naturally set their minds on the Buddha. Twelfth, an army of demons will not be able to harm them. Thirteenth, they will be able in the final age to protect and maintain the True Dharma. Fourteenth, they will be protected by the Buddhas of the ten directions. Fifteenth, they will be able to quickly obtain the five attributes of the Dharma body."
At that time, the World Honored One uttered these verses:
After my death
You will be able to honor my relics
Some will build stupas
Or images of the Tathágata.
At the place of the image or stupa,
One who anoints that spot of ground
With various incenses and flowers
Scattering them over its surface
Uses pure, beautifully scented water
To pour onto the body of this image,
Offers it various flavorful drinks and foods,
Fully maintaining it with oblations,
Eulogizes the virtue of the Tathágata,
Which is endlessly difficult to conceive;
Through the wisdom of skillful means and the supernatural power of the Buddha
Such a one will quickly reach the other shore of Nirvana.
He will obtain the diamond body
Complete with the thirty-two marks of a great person
And the eighty minor signs of excellence.
He will ferry the multitude of living beings to the shore of Nirvana.
At that time, the Pure Wisdom Bodhisattva, having heard these verses, addressed the Buddha saying, "Future living beings will ask, ‘why bathe the image?’"
The Buddha answered the Pure Wisdom Bodhisattva: "Because you will equal the Tathágata in producing right mindfulness. You will not be attached to the two sides that deceive people with ‘emptiness’ and ‘being.’ You will long insatiably for virtuous conduct. The three emancipations, morality, and wisdom will be constantly sought to escape the endless cycle of birth and death. You will produce great compassion toward all living beings. You will aspire to obtain and quickly perfect the three kinds of bodies.
Noble son, I have already expounded for your sake the four noble truths, the twelve conditioned co-productions and the six perfections. Now I teach the method of bathing the image for your sake and the sake of the various kings, princes, ministers, concubines, princesses, gods, nagas, men and demons. Among the various types of homage, this (the bathing of the image) is the best. It excels the giving of the seven jewels equal to the sands of the Ganges.
When you bathe the image, you should use ox-head sandalwood, white sandalwood, red sandalwood, or aloe-wood incenses. You should burn Mountain Top Tulip incense, ‘Dragons Brain’ incense, Ling-ling (Mountain) incense, and so forth. On the surface of a clean stone you should grind these to make paste; use this paste to make scented water and place it in a clean vessel. At a clean spot, make an altar with good earth, square or round, its size suited to the circumstances. On top establish the bathing platform and place the Buddha image in the middle. Pour on the scented hot water, purifying and cleansing it, repeatedly pouring the pure water over it. The water that is used must be completely filtered so as not to cause harm to insects. Drops from two fingers of the water with which you bathed the image should be taken and placed on your own head—this is called ‘good luck water.’ Drain off the water onto clean ground without allowing your feet to tread upon it. With a fine, soft towel wipe the image, making it clean. Burn the above name incenses spreading the aroma all around and put the image back in its original place.
"Noble son, the consequence of performing this bathing of the Buddha image is that you and the great multitude of men and gods will presently receive wealth, happiness, and long life without sickness; your every wish will be fulfilled. Your relatives, friends, and family will all be at ease. You will bid a long farewell to the eight conditions of trouble and forever escape the fount of suffering. You will never again receive the body of a woman and will quickly achieve enlightenment.
When you have set up the image and burned the various incenses, face the image, clasp your palms together in pious salutation and recite these praises:
I now bathe the Tathágata.
His pure wisdom and virtue adorn the assembly.
I vow that those living beings of this period of the five impurities
May quickly witness the pure Dharma body of the Tathágata.
May the incense of morality, meditation, wisdom and the knowledge and experience of liberation
Constantly perfume every realm of the ten directions.
I vow that the smoke of this incense will likewise
Do the Buddhas work of salvation without measure or limit.
I also vow to put a stop to the three hells and the wheel of samsara,
Completely extinguishing the fires and obtaining the coolness of relief
So that all may manifest the thought of unsurpassed enlightenment
Perpetually escaping the river of desires and advancing to the other shore of Nirvana."
The Buddha finished expounding this Sutra. At this time there were among this assembly an immeasurable, unlimited number of Bodhisattvas who obtained stainless concentration. The countless gods obtained never lapsing wisdom. The multitude of Voice Hearers vowed to seek the fruits of Buddhahood. The eighty-four thousand living beings all manifested the thought toward unexcelled, complete enlightenment.
At that time, the Pure Wisdom Bodhisattva said to the Buddha: "World Honored One, being fortunate to receive the compassion and pity of the Great Teacher (the Buddha), we shall teach the method of bathing the image. I will now convert kings, ministers, and all those of good faith, cheer, or merit. Every day I will bathe the noble image to procure great blessings. I pledge to always receive and carry out with pleasure "The Sutra On The Merit Of Bathing The Buddha."