四川、重庆地区作为中国石窟艺术集中分布区,保存有大量的药师佛造像,但因分布十分零散,数量与影响又不及西方、弥勒净土之类的其他造像,故一直以来缺乏深入系统的专门性探究。从总体分布来看,川北时代较早,组合较简单,越向南发展则年代相对较晚,组合也越趋复杂化,同时更加世俗化,并不严格遵照佛典仪轨,体现出更多的民间化倾向。这与整个川渝地区石窟造像的传播演化趋势、民间造像兴盛等状况是相一致的。从龛形而言,药师佛龛大多为双层龛,这是川渝地区特有的龛形,表现出其独特性。在造像特征上,药师佛多着双领下垂式佛衣,以宝珠、药钵、锡杖等为标志,除了单尊及常见的“东方三圣”之外,引人注目的是与释迦佛、阿弥陀佛、观音、地藏甚至文殊等进行多种组合,并进而汇合成包容繁多的药师经变组合。这种造像依据除了佛典之外,民间的实际需要占据了重要的地位。川渝药师佛龛像的来源除了主要考虑长安、洛阳地区因素之外,与敦煌、麦积山的关系也是不容忽视的。 Sichuan and Chongqing, as the concentrated distribution areas of Chinese grottoes, have preserved a large number of statues of Buddha pharmacists. However, due to the fragmented distribution and lack of quantity and influence as well as other statues like Western and Maitreya Pure Land, there has been a lack of in-depth and systematic specialization Explore. From an overall point of view, the earlier times in the north of Sichuan were relatively simple in combination and the more developed in the south, the later in their age. The more complicated the composition was and the more secularization did not strictly follow the Buddhist ritual, which reflected more Indigenous tendencies. This is consistent with the trend of the evolution of the caves in Sichuan and Chongqing and the prosperity of folk statues. From the niche, the pharmacist shrines are mostly double-decker shrines, which are unique niches of Sichuan-Chongqing region and show their uniqueness. In the image of the statues, pharmacists Buddha more than double collar dangling Buddhist clothing, with pearl, medicine pot, tin cane, etc. as a symbol, in addition to a single and common “Oriental Trinity”, the striking is the release Gaya, Amitabha, Guanyin, Ksitigarbha and even Manjusri, etc., and then merged into an all-encompassing pharmacist group. Based on the statues of Buddhism aside, the actual needs of the people occupy an important position. Sichuan and Chongqing Pharmacist Buddhist niche sources in addition to the main considerations of Chang’an, Luoyang area factors, and Dunhuang, Maijishan also can not be ignored.