Chinese
显示调伏者的行为。前八品区分了直接和间接的含义，并按顺序预言了三种根器。接下来的四品显示了法和补特伽罗二者的功德，因此这也归结为随行。此外，这部经的注释中显示了七种比喻、三种平等和十种无上。这里是第十种，即显示了特殊的无上力量。力量也有两种：法的力量和行为的力量。法的力量也有五种：退失、信解、断绝、获得法性、读诵和受持。行为的力量也有七种：随行、讲法、行持苦行、调伏众生、解除众生的痛苦、殊胜的功德和念诵法。受持的力量包括三品：说法品、安乐住品和随行品。在本品中，显示了所取、能取，以及补特伽罗和法二者。名称是“说法者”，因为念诵法和宣说经典的补特伽罗是说法者，所以是说法品。消除疑惑是，说法者这个名称，是在佛陀住世和不住世的什么时候安立的？这二者都是说法者，然而佛陀住世时，因为安住在学地，所以安立为八众。世尊涅槃后，说法者才被安立为说法者。如果本品中也出现了预言，为什么不称为预言品呢？因为是从主要内容中分离出来的，所以不这样安立。经中从“此后，世尊”到“预言菩提”之间，本品也分为散文和偈颂两种。说法者也有两种：佛陀住世时的说法者和不住世时的说法者，这是第一种。药王，因为过去世受持这部经，所以特别指名药王而作开示。对于十种法行，
English
It shows the conduct of the tamer. The first eight chapters distinguish between direct and indirect meanings, and sequentially prophesy the three faculties. The following four chapters show the merits of both Dharma and the individual, so this also concludes with following. Furthermore, the commentary on this sutra shows seven metaphors, three equalities, and ten unsurpassed qualities. Here is the tenth, which shows the special unsurpassed power. There are also two kinds of power: the power of Dharma and the power of conduct. There are also five kinds of Dharma power: decline, faith, severance, attainment of Dharma nature, reading and upholding. There are also seven kinds of conduct power: following, teaching Dharma, practicing asceticism, taming sentient beings, relieving the suffering of sentient beings, special qualities, and reciting Dharma. The power of upholding includes three chapters: the chapter on speaking Dharma, the chapter on dwelling in bliss, and the chapter on following. In this chapter, what is taken, what takes, and both the individual and the Dharma are shown. The name is "Speaker of Dharma" because the person who recites the Dharma and speaks the scriptures is the speaker of Dharma, so it is the chapter on speaking Dharma. Eliminating doubts is, when is the name speaker of Dharma established, when the Buddha is in the world and when he is not? Both of these are speakers of Dharma, but when the Buddha is in the world, because he dwells in the state of learning, he is established as the eight assemblies. After the Bhagavan's Nirvana, the speaker of Dharma is established as the speaker of Dharma. If prophecy also appears in this chapter, why is it not called the chapter on prophecy? Because it is separated from the main content, it is not established in this way. From "Then, the Bhagavan" to "prophesying enlightenment" in the sutra, this chapter is also divided into prose and verse. There are also two kinds of speakers of Dharma: the speaker of Dharma when the Buddha is in the world and the speaker of Dharma when he is not in the world, this is the first. King of Medicine, because he upheld this sutra in the past, he was specifically named King of Medicine and given instructions. Regarding the ten Dharma practices,
Chinese
所谓的“随喜”就是随顺欢喜。仅仅随顺欢喜这一句话，就成为无上正等菩提的基础。经中从“药王，无论谁”到“被授记为菩提”之间，显示了佛陀未显现时说法者的功德。这包括随喜和现行两种，这是第一种。仅仅随喜尚且如此，更何况现行呢？经中说：“药王，善男子或善女子”到“合掌的供养”之间，这显示了现行佛法，这里显示了六种修行佛法的方式。《辨中边论》中则显示了十种修行佛法的方式。这六种是：执持、读诵、念诵、信乐、请问和供养。供养是内外供养。修行佛法，就像亲眼见到世尊一样，生起信心和恭敬。经中说：“药王，无论哪个善男子或善女子”到“出现在世间”之间，这是指凭借慈悲和愿力的力量而生于彼处，以及凭借殊胜的因缘而出现在世间。经中说：“那是什么原因呢？”到“更何况是礼拜和顶礼呢？”之间，是指先前赞叹了有功德的人，他们值得供养，并且因为功德巨大，凭借慈悲和愿力而 在此处出生，行广大饶益之事。经中说：“药王”到“应当了知会出生”之间，是指具有巨大功德，显示了凭借慈悲而在此处出生，并且显示了宣说此法的也是圣者，为了区别于二乘，所以说了“菩萨摩诃萨”，不生于广大的佛土，也是为了凭借慈悲利益众生。不生于天界和上界二处，而显示在此处出生。不退转菩萨对佛法有信心的标志是，仅仅听到佛法，身体就会起鸡皮疙瘩，并且因为感动而流泪，这就是菩萨的标志。经中说：
English
The so-called "rejoicing" is to rejoice in accordance with. Just this one sentence of rejoicing becomes the basis for unsurpassed complete enlightenment. From "Medicine King, whoever" to "being prophesied to Bodhi" in the sutra, it shows the merits of the speaker of Dharma when the Buddha is not manifest. This includes both rejoicing and present conduct, and this is the first. If rejoicing alone is like this, what more needs to be said about present conduct? The sutra says, "Medicine King, son of good family or daughter of good family" to "the offering of folded palms," which shows the present conduct of Dharma, and here it shows six ways of practicing Dharma. The *Distinguishing the Middle from the Extremes* shows ten ways of practicing Dharma. These six are: holding, reading, reciting, believing, questioning, and offering. Offering is the outer and inner offering. Practicing the Dharma, like seeing the Bhagavan in person, generates faith and reverence. The sutra says, "Medicine King, any son of good family or daughter of good family" to "appears in the world," which refers to being born there by the power of compassion and aspiration, and appearing in the world by virtue of excellent causes. The sutra says, "What is the reason for this?" to "What more needs to be said about bowing and prostrating?" which refers to previously praising those with merit, who are worthy of offering, and because of their great merit, by the power of compassion and aspiration, being born here and doing great benefit. The sutra says, "Medicine King" to "it should be known that they will be born," which refers to having great merit, showing that they are born here by compassion, and showing that the one who proclaims this Dharma is also a noble being. In order to distinguish it from the Two Vehicles, it is said "Bodhisattva Mahasattva," and not being born in a vast Buddha-field is also for the sake of benefiting sentient beings through compassion. It shows that they are not born in the heavenly realms and the upper realms, but are born here. The sign of a non-retreating Bodhisattva's faith in the Dharma is that just hearing the Dharma, the body will get goosebumps, and tears will flow from emotion, which is the sign of a Bodhisattva. The sutra says:
Chinese
从“药王，种姓之子”到“如来将知晓其出生”之间，是关于对六种说法者表示尊敬和应如何对待僧侣的教导。关于尊敬，应视其为佛陀的使者。诋毁则表明对如来的诽谤是极大的罪过。阅读和背诵则表明，如来所居住之处如同以珍宝装饰，应是供养和礼拜之处，应以四种供养来供养。使者，是指与如来的意旨相符。出生，是指与言语相符。行事，是指与身之事业相符。因此，他们行持如来的一切事业。经中又说，从“药王，任何众生”到“被描述为极其痛苦”之间，是说诋毁说法者是极大的罪过。这是因为以恶意诽谤世尊，两种利益行为不会衰退，因为世尊没有冲突。诋毁说法者，两种利益行为会衰退，并且会产生冲突。此外，诽谤佛陀不会怀有爱憎之心，也不会舍弃众生，但说法者并非如此。当佛陀住在世间时，由于众生的根基稳固，即使有人诽谤，也不会改变他人的心意。但如今诽谤说法者，会使他人的心意转变，因此对自他都有损害。经文中也说，扰乱菩萨的心，会遮蔽一切众生对法的显现，因此这种过失比造作五无间罪还要严重。扰乱菩提心，也就是摧毁佛法。经中说：“那是什么原因呢？药王”到“如来会触及他的肩膀”之间，是因为念诵这殊胜的法，会以一切功德的庄严来装饰，胜过以树木装饰，或者是以菩萨的十种庄严来装饰，或者是用如来的一切庄严来装饰。经中说，从“他去往何处”到“将完全圆满”之间，是殊胜的法。
English
From "O Medicine King, son of good family" to "The Tathagata will know of his birth," it teaches respect for the six kinds of preachers and how to treat monks. Regarding respect, they should be regarded as messengers of the Buddha. Slander indicates that slandering the Tathagata is a great sin. Reading and reciting indicate that the place where the Tathagata resides is like being adorned with jewels, and should be a place of offering and worship, and should be offered with the four offerings. Messenger means being in accordance with the intention of the Tathagata. Birth means being in accordance with speech. Acting means being in accordance with the activities of the body. Therefore, they perform all the deeds of the Tathagata. The sutra also says that from "O Medicine King, any sentient being" to "described as extremely painful," it is said that slandering the preacher is a great sin. This is because slandering the Bhagavan with malice will not diminish the two beneficial actions, because the Bhagavan has no conflict. Slandering the preacher will diminish the two beneficial actions and cause conflict. Furthermore, slandering the Buddha does not harbor love or hatred and does not abandon sentient beings, but the preacher is not like that. When the Buddha was in the world, because the faculties of sentient beings were stable, even if someone slandered him, it would not change the minds of others. But nowadays, slandering the preacher will change the minds of others, so it is harmful to both oneself and others. The sutras also say that disturbing the mind of a Bodhisattva obscures the appearance of the Dharma to all sentient beings, so this transgression is said to be greater than committing the five heinous crimes. Disturbing the mind of Bodhi is also destroying the Buddha's teachings. The sutra says: "What is the reason for this? O Medicine King" to "The Tathagata will touch his shoulder," it is because reciting this noble Dharma adorns it with the adornments of all virtues, surpassing the adornment with trees, or the adornment with the ten adornments of a Bodhisattva, or the adornment with all the adornments of the Tathagata. The sutra says that from "Wherever he goes" to "will be completely fulfilled," it is the noble Dharma.
Tibetan
འདི་ཤིན་ཏུ་ཟབ་པའི་ཕྱིར་འཕགས་པ་དགའ་བོ་ལ་མ་གཏད་ཀྱི། བྱང་ཆུབ་སེམས་དཔའ་སྨན་གྱི་རྒྱལ་པོ་ལ་སོགས་པ་ལ་གཏད་པ་ཡང་ཇི་ལྟར་སྨན་པ་ཆེན་པོས་དུག་སྨན་དུ་བསྒྱུར་བ་བཞིན་སྨན་པ་མི་མཁས་པས་མི་ནུས་སོ། །དེ་བཞིན་དུ་ཆོས་འདི་བྱང་ཆུབ་སེམས་དཔའ་ལ་གཏད་པར་འོས་ཀྱི་ཉན་ཐོས་པ་རྣམས་ལ་མ་ཡིན་ཏེ། བྱང་ཆུབ་སེམས་དཔའ་ནི་ཐོས་པ་ཙམ་གྱིས་མཐར་ཕྱིན་པར་འགྱུར་བ་དང་བདག་དང་གཞན་གྱི་དོན་འགྲུབ་པར་འགྱུར་བའི་ཕྱིར་རོ། །མདོ་ལས། དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་དེའི་ཚེ་ཞེས་པ་ནས་འཛིན་པ་ལ་བཀུར་སྟི་བྱ་ཞེས་པའི་བར་དུ་ནི་འདི་མན་ཆད་ཚིག་བཅུ་དྲུག་ལ་རྣམ་པ་གསུམ་དུ་དབྱི་སྟེ། ཚིག་དང་པོ་གཉིས་ཀྱིས་ནི་ཆོས་སྨྲ་བའི་ཡོན་ཏན་དང་མཆོད་པར་འོས་པ་གླེངས། ཚིག་བཅུ་གསུམ་གྱིས་ནི་ཆོས་སྨྲ་བའི་ཡོན་ཏན་ཉིད་གླེངས། ཚིག་གཅིག་གིས་ནི་ཆོས་ཁྱད་པར་ཅན་བསྡུ་བ་བསྟན་ཏོ། །ཚིག་དང་པོ་དེ་ལ་ཡང་རྣམ་པ་གཉིས་ཏེ། ཚིགས་བཅད་གཅིག་གིས་ནི་ལྷུན་གྱིས་གྲུབ་པའི་ཡེ་ཤེས་ཐོབ་པ་བསྟན་ཏེ། ཡང་དག་པའི་ཡེ་ཤེས་དང༌། སྟོང་པ་ཉིད་ཀྱི་ཡེ་ཤེས་སོ། །དེའི་འོག་མས་ནི་ཡང་དག་པའི་ཡེ་ཤེས་ཀྱི་མཚན་ཉིད་སྟོན་ཏེ། རྣམ་པ་ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་དང༌། ཕྱིས་ཐོབ་པའི་ཡེ་ཤེས་དང༌། རྩ་བའི་ཡེ་ཤེས་སོ། །སུ་མདོ་འདི་འཛིན་པ་དང༌། མཆོད་པ་དང༌། བསྟི་སྟང་དུ་བྱེད་པ་ཡེ་ཤེས་དེ་དག་འཐོབ་བ་ལ་ཐེ་ཚོམ་མེད་ཅེས་བྱ་བར་སྦྱར་རོ། །མདོ་ལས། འཇིག་རྟེན་མགོན་གྱི་སྐྱེ་བ་སྟེ། །ཞེས་པ་ནས། བླ་ན་མེད་པའི་མདོ་སྡེ་འདི། །ཞེས་པའི་བར་དུ་ནི་ཚིགས་བཅད་བཅུ་གསུམ་གྱིས་ཆོས་སྨྲ་བའི་ཡོན་ཏན་སྟོན་ཏེ། དེ་ལ་ཡང་ཚིགས་བཅད་གསུམ་གྱིས་ནི་ཆོས་སྨྲ་བའི་ཁྱད་པར་བསྟན། ཚིགས་བཅད་བཅུས་ནི་བཙུན་པ་དང་གུས་པར་བྱ་བ་བསྟན། དང་པོའི་ཚིག་གསུམ་གྱིས་ནི་དེ་བཞིན་གཤེགས་པས་བསྔགས་པ་དང༌། སྐྱེ་བ་བཟང་པོ་བསྟན་པ་དང༌། སྨོན་ལམ་གྱི་དབང་གིས་སྐྱེ་བ་བསྟན་ཏོ། །མདོ་ལས། འཕྲུལ་གྱི་མེ་ཏོག་བཀུར་སྟི་བྱ། །ཞེས་པ་ནས། ཆོས་སྨྲ་དེ་ལ་རིན་ཆེན་འཐོར། །ཞེས་པའི་བར་དུ་ནི་ཚིགས་བཅད་བཅུས་མཆོད་པ་དང་གུས་པར་བྱ་བ་བསྟན་ཏེ། དེ་ལ་ཡང་ཚིགས་བཅད་བཞིས་ནི་ཆོས་སྨྲ་བ་ལ་རིམ་གྲོ་བཀུར་སྟི་བྱ་བ་བསྟན། ཚིགས་བཅད་ཕྱི་མ་དྲུག་གིས་ནི་བསོད་ནམས་ཀྱི་ཁྱད་པར་བསྟན་ཏེ། གུས་པ་སྐྱེ་བ་བསྟན། དང་པོའི་ཚིགས་བཅད་བཞི་ལ་ཡང། དང་པོའི་ཚིག་གཅིག་གིས་ནི་ཆོས་སྨྲ་བ་ཉིད་བསྟན། འོག་མ་གསུམ་གྱིས་ནི་འཛིན་པ་བསྟན་ཏེ་འདི་ནི་དང
Chinese
此甚深之故，不付与圣者阿难陀，付与菩萨药王等，如大医将毒药转为良药，庸医不能也。如是，此法应付与菩萨，非声闻等，菩萨仅闻即至究竟，且能成就自他之利故。经中云：‘尔时世尊’至‘于受持者当致敬’之间，此下十六句分三类：前二句说说法之功德及应供养，十三句说说法之功德本身，一句则显示摄集殊胜之法。此第一句又分二类：一偈颂显示获得任运成就之智慧，即真实之智慧与空性之智慧。其下则显示真实智慧之体性，即一切相智、后得智与根本智。何人受持此经，供养、恭敬，则获得彼等智慧无疑。经中云：‘世间怙主之生’至‘无上之经藏’之间，十三偈颂显示说法之功德，其中三偈颂显示说法之殊胜，十偈颂显示应尊敬与恭敬。最初三句显示如来赞叹、显示善妙之生，以及显示由愿力所生。经中云：‘天妙花当致敬’至‘于说法者散布珍宝’之间，十偈颂显示供养与恭敬，其中四偈颂显示应供养恭敬说法者，后六偈颂显示福德之殊胜，显示生起恭敬。最初之四偈颂中，最初一句显示说法者本身，下三句显示受持，此乃第