Chinese
大正藏第 38 册 No. 1770 本愿药师经古迹 No. 1770 [cf. No. 450] 本愿药师经古迹上 青丘沙门太贤撰 药师琉璃光如来本愿功德经 此经略以三门分别。一者题名。二者教摄。三者本文。一题名者经有三名。一说药师琉璃光如来本愿功德经。二说十二神将饶益有情结愿神咒。三说拔除一切业障。此中宋孝武世大明元年译出之本取第三名拔除过罪生死得度。隋大业十一年东都洛水南上林园翻经馆译略取初名药师如来本愿经。今大唐贞观年中玄奘三藏所译之本具取初名题一部也。文义广略后二相似。言药师琉璃光如来所归人也。本愿功德者所感德也。能拔众苦喻名药师。无缘不彻称琉璃光。所修妙行名为本愿。所证胜果名为功德。即以如来因果为宗。劝物归依出苦为趣。是以初名题宗为称。后二之名以趣为号。经谓契经能诠名也。与义相应贯持法器令不散失故言契经。药师如来之本愿功德。本愿功德之契经。故六合释中依主释也。二教摄者。南地师云。佛教有三。一顿二渐三偏方不定教。初二如常。今药师经第三教摄。随缘局说异顿渐故。此不应理。以顿渐外无别悟故。勿离大小有别教故。既对曼殊直说大乘因果德故所说顿教。又说净 现代汉语译本： 大正藏第 38 册 No. 1770 本愿药师经古迹 No. 1770 [cf. No. 450] 本愿药师经古迹上 青丘沙门太贤撰 药师琉璃光如来本愿功德经 此经略以三门分别：一者题名，二者教摄，三者本文。一题名者，经有三名：一说'药师琉璃光如来本愿功德经'，二说'十二神将饶益有情结愿神咒'，三说'拔除一切业障'。此中，宋孝武世大明元年译出之本取第三名'拔除过罪生死得度'。隋大业十一年，东都洛水南上林园翻经馆译略取初名'药师如来本愿经'。今大唐贞观年中玄奘三藏所译之本具取初名，题一部也。文义广略后二相似。言'药师琉璃光如来'所归人也。'本愿功德'者，所感德也。能拔众苦喻名'药师'。无缘不彻称'琉璃光'。所修妙行名为'本愿'。所证胜果名为'功德'。即以如来因果为宗。劝物归依出苦为趣。是以初名题宗为称。后二之名以趣为号。经谓契经能诠名也。与义相应贯持法器令不散失故言契经。'药师如来'之'本愿功德'，'本愿功德'之契经。故六合释中依主释也。二教摄者。南地师云：佛教有三：一顿、二渐、三偏方不定教。初二如常。今药师经第三教摄。随缘局说异顿渐故。此不应理。以顿渐外无别悟故。勿离大小有别教故。既对曼殊(Manjusri)直说大乘因果德故所说顿教。又说净
English
English version: Taiso Tripitaka Volume 38 No. 1770 Annotations on the Fundamental Vows of the Bhaisajyaguru Sutra No. 1770 [cf. No. 450] Annotations on the Fundamental Vows of the Bhaisajyaguru Sutra, Part 1 Composed by the Shramana Taixian of Qingqiu The Sutra of the Merits of the Fundamental Vows of Bhaisajyaguru Vaidurya Prabhasa Tathagata This sutra is briefly divided into three sections: first, the title; second, the doctrinal classification; and third, the main text. Regarding the title, the sutra has three names: first, 'The Sutra of the Merits of the Fundamental Vows of Bhaisajyaguru Vaidurya Prabhasa Tathagata'; second, 'The Wish-Fulfilling Divine Mantra of the Twelve Yaksha Generals Benefiting Sentient Beings'; and third, 'The Eradication of All Karmic Obstacles'. Among these, the version translated during the Daming era of Emperor Xiaowu of the Song Dynasty takes the third name, 'Eradication of Transgressions, Liberation from Birth and Death'. In the eleventh year of the Daye era of the Sui Dynasty, the translation hall in the Shanglin Garden south of the Luo River in the Eastern Capital translated it, briefly taking the first name, 'The Sutra of the Fundamental Vows of Bhaisajyaguru Tathagata'. Now, the version translated by the Tripitaka Master Xuanzang in the Zhenguan era of the Great Tang Dynasty fully takes the first name, which titles the entire text. The latter two are similar in terms of the breadth and brevity of their meaning. 'Bhaisajyaguru Vaidurya Prabhasa Tathagata' refers to the person to whom one returns. 'Fundamental Vows and Merits' refers to the virtues that are felt. The ability to relieve the suffering of the masses is metaphorically named 'Bhaisajyaguru' (Medicine Master). The unobstructed and thorough nature is called 'Vaidurya Prabhasa' (Lapis Lazuli Light). The wonderful practices cultivated are called 'Fundamental Vows'. The supreme fruit attained is called 'Merits'. Thus, the cause and effect of the Tathagata are taken as the doctrine. Encouraging beings to take refuge and escape suffering is the purpose. Therefore, the initial name titles the doctrine. The latter two names use the purpose as the designation. 'Sutra' refers to a 'sutra', which is a name that can explain. It corresponds with the meaning and holds the Dharma vessel so that it is not lost, hence the term 'sutra'. The 'Fundamental Vows and Merits' of 'Bhaisajyaguru Tathagata', the sutra of 'Fundamental Vows and Merits'. Therefore, in the sixfold explanation, it is a dependent determinative compound. Regarding the doctrinal classification, the Southern Land teacher says that there are three types of Buddhist teachings: sudden, gradual, and partial and indefinite teachings. The first two are as usual. Now, the Bhaisajyaguru Sutra is included in the third teaching, as it speaks differently according to circumstances, differing from the sudden and gradual teachings. This is unreasonable because there is no separate enlightenment outside of the sudden and gradual teachings. Do not separate the different teachings from the Mahayana and Hinayana. Since it directly speaks of the cause, effect, and virtues of the Mahayana to Manjusri (Manjusri), what is spoken is the sudden teaching. It also speaks of pure --------------------------------------------------------------------------------
Chinese
土无覆相故。第三了义大乘教摄。三本文者经。 如是我闻一时薄伽梵游化诸国至广严城住乐音树下与大苾刍众八千人俱菩萨摩诃萨三万六千及国王大臣婆罗门居士天龙夜叉人非人等无量大众恭敬围绕而为说法。 述曰。本文有三。一说经因起分。二对问广说分。三闻名喜行分。此初也。如是我闻等如常应知。薄伽梵者含六义名。一自在义。永不系属诸烦恼故。二炽盛义。猛焰智火所烧练故。三端严义。众妙相好所庄严故。四名称义。功德圆满无不知故。五吉祥义。亲近供养必获利故。六尊贵义。具诸功德利乐有情无懈怠故。如佛地论颂曰 自在炽盛与端严 名称吉祥及尊贵 如是六种义差别 应知总名为薄伽 言广严者梵云毗舍离或云毗耶离。表众德满至广严城。示生物乐住乐音树。微风历动宫商雅音从而出故名乐音树。众有三种。一声闻众二菩萨众三世间众。如文可解。就中居士居家士也。夜叉可畏或威势义。 尔时曼殊室利法王子承佛威神从座而起偏袒一肩右膝着地向薄伽梵曲躬合掌白言世尊唯愿演说如是相类诸佛名号及本大愿殊胜功德令诸闻者业障消除为欲利乐像法转时诸有情故。 述曰。自下对问广说分。此有五义。一菩萨请问成就。二法王赞许成就。三大众乐闻成就。四如来说 现代汉语译本： ‘土无覆相故’，指的是第三了义大乘教所摄的内容。‘三本文者经’，指的是经文本身。 ‘如是我闻，一时薄伽梵（Bhagavan，世尊）游化诸国，至广严城（Vaishali），住乐音树下，与大苾刍（bhiksu，比丘）众八千人俱，菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）三万六千，及国王大臣、婆罗门居士、天龙夜叉（yaksha，夜叉）、人非人等无量大众，恭敬围绕而为说法。’ 述曰：本文有三部分。一是说经因起分，二是对应问广说分，三是闻名喜行分。这是第一部分。‘如是我闻’等如常应知。‘薄伽梵’含有六种含义：一是自在义，永远不被诸烦恼束缚；二是炽盛义，被猛烈的智慧之火所烧炼；三是端严义，被众妙相好所庄严；四是名称义，功德圆满，无所不知；五是吉祥义，亲近供养必定获得利益；六是尊贵义，具备各种功德，利益有情众生而没有懈怠。如《佛地论》颂所说：‘自在炽盛与端严，名称吉祥及尊贵，如是六种义差别，应知总名为薄伽’。‘广严’，梵文为毗舍离（Vaishali）或毗耶离（Viyali），表示众德圆满。至广严城，是为了显示生物的快乐。住在乐音树下，是因为微风吹动，宫商雅音从中发出，所以名为乐音树。众有三种：一是声闻众，二是菩萨众，三是世间众。如文中所述可以理解。其中，居士是指居家之士。夜叉，意思是可畏或威势。 ‘尔时，曼殊室利（Manjusri，文殊）法王子承佛威神，从座而起，偏袒一肩，右膝着地，向薄伽梵曲躬合掌，白言：世尊，唯愿演说如是相类诸佛名号及本大愿殊胜功德，令诸闻者业障消除，为欲利乐像法转时诸有情故。’ 述曰：自下是对应问广说分。这部分有五个意义：一是菩萨请问成就，二是法王赞许成就，三是大众乐闻成就，四是如来说法成就。
English
English version: 'Tu wu fu xiang gu' refers to the content included in the third definitive Mahayana teaching. 'San ben wen zhe jing' refers to the sutra text itself. 'Thus have I heard. At one time, the Bhagavan (Bhagavan, The Blessed One) was traveling and teaching in various countries, and arrived at the city of Vaishali (Vaishali), dwelling under the Music Tree, together with a great assembly of eight thousand bhikshus (bhiksu, monks), thirty-six thousand bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas), and countless great assemblies of kings, ministers, Brahmins, laypeople, nagas, yakshas (yaksha, yakshas), humans, non-humans, etc., respectfully surrounding him and expounding the Dharma.' Commentary: The text has three parts. The first is the section on the causes and conditions for the sutra's arising, the second is the section on detailed explanation through questions and answers, and the third is the section on rejoicing and practicing upon hearing the names. This is the first part. 'Thus have I heard,' etc., should be understood as usual. 'Bhagavan' contains six meanings: first, the meaning of independence, never being bound by afflictions; second, the meaning of blazing, being refined by the fierce fire of wisdom; third, the meaning of perfect adornment, being adorned with various wonderful characteristics; fourth, the meaning of renown, having complete merit and being all-knowing; fifth, the meaning of auspiciousness, certainly obtaining benefits from approaching and making offerings; sixth, the meaning of nobility, possessing various merits, benefiting sentient beings without懈怠(xie dai,懈怠 means laziness or negligence). As the verse in the *Buddhabhumi Sutra* says: 'Independence, blazing, and perfect adornment, renown, auspiciousness, and nobility, these six kinds of different meanings, should be known as collectively named Bhagavan.' 'Vaishali' in Sanskrit is Vaishali or Viyali, indicating the fullness of all virtues. Arriving at the city of Vaishali is to show the joy of living beings. Dwelling under the Music Tree is because the gentle breeze moves, and elegant musical sounds of palace and commercial tones emanate from it, hence the name Music Tree. There are three kinds of assemblies: first, the assembly of Shravakas (hearers), second, the assembly of Bodhisattvas, and third, the assembly of worldly beings. As described in the text, it can be understood. Among them, laypeople refer to householders. Yaksha means fearful or powerful. 'At that time, Manjusri (Manjusri, Manjushri) Dharma Prince, relying on the Buddha's majestic power, arose from his seat, bared one shoulder, knelt on his right knee, bowed and joined his palms towards the Bhagavan, and said: 'World Honored One, may you please expound the names of such Buddhas and the supreme merits of their original great vows, so that the karmic obstacles of those who hear them may be eliminated, for the sake of benefiting and bringing joy to sentient beings during the time when the semblance Dharma is turning.' Commentary: From below is the section on detailed explanation through questions and answers. This part has five meanings: first, the accomplishment of the Bodhisattva's request; second, the accomplishment of the Dharma King's approval; third, the accomplishment of the assembly's joy in hearing; fourth, the accomplishment of the Tathagata's Dharma teaching. --------------------------------------------------------------------------------
Chinese
法成就。五夜叉报恩成就。此初也。于此有三。一请因缘门。如经曼殊室利法王子承佛威神故。曼殊室利唐云妙吉祥。从法化生得佛法分称法王子。二请威仪门。如经从座而起乃至合掌故。从座而起者表从真际起。偏袒一肩者表作利乐事。右膝着地住世间故。向薄伽梵者趣出世故。曲躬者离慢故。合掌者专心故。三正开请门。如经白言世尊乃至诸有情故故。略问三事。一问佛名号。二问因大愿。三问果功德。令诸闻者已下举说之利。言像法转时者。大集经云有六种坚固。一法身得住坚固。二解脱得住坚固。三禅定得住坚固。四多闻得住坚固。五福德得住坚固。六斗诤得住坚固。此中初一佛在世时。后五灭后。如其次第各五百年。总言三时。一者正法。谓彼五中初二坚固。二者像法。即次二坚固。三者末法。即后一坚固。如次具有教行果三。有二无果。有教无二。今为利乐千年之后像法有情发此问也。 尔时世尊赞曼殊室利童子言善哉善哉曼殊室利汝以大悲劝请我说诸佛名号本愿功德为拔业障所缠有情利益安乐像法转时诸有情故汝今谛听极善思惟当为汝说曼殊室利言唯然愿说我等乐闻。 述曰。此中有二。一法王赞许成就。如经尔时世尊乃至当为汝说故。所闻可记初言善哉。应时宜故重言善哉。欲令审文故 现代汉语译本： 法成就。五夜叉（守护佛法的神）报恩成就。这是最初的成就。这里面有三个方面：一是请法的因缘之门，如经文所说，‘曼殊室利（文殊菩萨，意为妙吉祥）法王子承佛威神故’。曼殊室利，翻译成汉语是妙吉祥，从佛法化生，得到佛法的分，所以称为法王子。二是请法的威仪之门，如经文所说，‘从座而起乃至合掌故’。‘从座而起’表示从真如实际而起；‘偏袒一肩’表示要做利益安乐众生的事情；‘右膝着地’表示安住世间；‘向薄伽梵（佛）’表示趣向出世；‘曲躬’表示远离傲慢；‘合掌’表示专心致志。三是正式开启请法之门，如经文所说，‘白言世尊乃至诸有情故’。这里略问了三件事：一是问佛的名号，二是问因地的大愿，三是问果地的功德，为了让听闻者得到利益。‘言像法转时者’，根据《大集经》所说，有六种坚固：一是法身得住坚固，二是解脱得住坚固，三是禅定得住坚固，四是多闻得住坚固，五是福德得住坚固，六是斗诤得住坚固。这其中，第一个坚固是佛在世的时候，后五个坚固是佛灭度之后。按照顺序，每个坚固各五百年，总共分为三个时期：一是正法时期，指的是前面五个坚固中的前两个；二是像法时期，指的是接下来的两个坚固；三是末法时期，指的是最后一个坚固。正法时期依次具有教、行、果三个方面，像法时期有教和行，没有果，末法时期只有教，没有行和果。现在是为了利益安乐千年之后的像法时期的众生，才发起这样的提问。 尔时，世尊赞叹曼殊室利童子说：‘善哉！善哉！曼殊室利，你以大悲心劝请我说诸佛名号本愿功德，为了拔除被业障缠绕的有情，利益安乐像法转时期的众生，你现在仔细听，好好思考，我将为你宣说。’曼殊室利回答说：‘是的，世尊，我等乐于听闻。’ 述曰：这里面有两个方面：一是法王赞许成就，如经文所说，‘尔时世尊乃至当为汝说故’。所听闻的内容可以记录下来，第一次说‘善哉’，是因为应时应机，重复说‘善哉’，是为了让听者仔细审阅经文。