English
English version: Accomplishment of Dharma. Accomplishment of the five Yakshas (spirits who protect the Dharma) repaying kindness. This is the initial accomplishment. Within this, there are three aspects: First, the gate of conditions for requesting the Dharma, as the sutra says, 'Manjushri (Bodhisattva of Wisdom, meaning Wonderful Auspiciousness) Dharma Prince, due to the Buddha's majestic power.' Manjushri, translated into Chinese as Wonderful Auspiciousness, is born from the Dharma and obtains a share of the Buddha's Dharma, hence called Dharma Prince. Second, the gate of demeanor for requesting the Dharma, as the sutra says, 'Arising from the seat, up to joining palms.' 'Arising from the seat' signifies arising from the realm of true reality; 'Baring one shoulder' signifies engaging in activities of benefiting and bringing joy to beings; 'Right knee touching the ground' signifies abiding in the world; 'Facing the Bhagavan (Buddha)' signifies moving towards transcendence; 'Bending the body' signifies being free from arrogance; 'Joining palms' signifies being single-minded. Third, formally opening the gate of requesting the Dharma, as the sutra says, 'Saying, 'World Honored One,' up to 'for the sake of all sentient beings.'' Here, three things are briefly asked: First, asking the Buddha's name; second, asking about the great vows made in the causal stage; third, asking about the merits of the resultant stage, in order to benefit those who hear. 'Speaking of the time when the semblance Dharma turns,' according to the Mahasamgraha Sutra, there are six kinds of steadfastness: First, the Dharmakaya (body of Dharma) remains steadfast; second, liberation remains steadfast; third, meditation remains steadfast; fourth, learning remains steadfast; fifth, merit remains steadfast; sixth, strife remains steadfast. Among these, the first steadfastness is when the Buddha is in the world, and the latter five are after the Buddha's passing. In order, each steadfastness lasts for five hundred years, totaling three periods: First, the Proper Dharma period, referring to the first two steadfastnesses among the five; second, the Semblance Dharma period, referring to the next two steadfastnesses; third, the Degenerate Dharma period, referring to the last steadfastness. The Proper Dharma period successively possesses the three aspects of teaching, practice, and result; the Semblance Dharma period has teaching and practice but no result; the Degenerate Dharma period only has teaching and lacks both practice and result. Now, it is for the benefit and joy of sentient beings in the Semblance Dharma period a thousand years later that this question is raised. At that time, the World Honored One praised Manjushri Kumara, saying, 'Excellent! Excellent! Manjushri, with great compassion, you urge me to speak of the names, original vows, and merits of all Buddhas, in order to eradicate the karmic obstacles that entangle sentient beings, and to benefit and bring joy to sentient beings during the time when the Semblance Dharma turns. Now, listen carefully and contemplate thoroughly, and I will explain it to you.' Manjushri replied, 'Yes, World Honored One, we are eager to hear.' Commentary: Within this, there are two aspects: First, the Dharma King's approval and accomplishment, as the sutra says, 'At that time, the World Honored One, up to 'I will explain it to you.'' What is heard can be recorded. The first 'Excellent' is because it is timely and appropriate. Repeating 'Excellent' is to encourage the listener to carefully examine the text. --------------------------------------------------------------------------------
Chinese
言谛听。令解义故言善思惟。二大众乐闻成就。如经曼殊室利言唯然愿说我等乐闻故。 佛告曼殊室利东方去此过十殑伽沙等佛土有世界名净琉璃佛号药师琉璃光如来应正等觉明行圆满善逝世间解无上丈夫调御士天人师佛薄伽梵。 述曰。第四如来说法成就。此有二门。一正答所请门。二劝物利益门。初亦有三。答三问故。此初也。广释十号如瑜伽等。 曼殊室利彼世尊药师琉璃光如来本行菩萨道时发十二大愿令诸有情所求皆得。 述曰。答第二问中有三。略标广说总结故。此初也。阿修罗经云。琉璃光菩萨遇智胜佛初发总愿。宝顶佛所始发别愿。十方诸佛现前经云。青龙光佛所发十二誓愿。 第一大愿。愿我来世得阿耨多罗三藐三菩提时。自身光明炽然照曜无量无数无边世界。以三十二大丈夫相八十随好庄严其身。令一切有情如我无异。第二大愿。愿我来世得菩提时。身如琉璃内外明彻净无瑕秽光明广大功德巍巍身善安住焰网庄严过于日月。幽冥众生悉蒙开晓随意所趣作诸事业。第三大愿。愿我来世得菩提时。以无量无边智慧方便令诸有情皆得无尽所受用物莫令众生有所乏少。第四大愿。愿我来世得菩提时。若诸有情行邪道者。悉令安住菩提道中。若行声闻独觉乘者。皆以大乘而安 谛听，为了让你们理解其中的含义，要好好地思考。这是因为大众都乐于听闻佛法，就像《曼殊室利经》里说的：‘是的，我们愿意听您宣说。’ 佛告诉曼殊室利：‘从这里向东方走，经过十个恒河沙数那么多的佛土，有一个世界叫做净琉璃，那里的佛号为药师琉璃光如来（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata，药师琉璃光如来），是应供、正等觉、明行圆满、善逝、世间解、无上丈夫、调御士、天人师、佛、薄伽梵（Bhagavan，世尊）。’ 述曰：第四部分是如来说法成就，这部分分为两个方面：一是正式回答所请问的问题；二是劝导众生获得利益。第一方面又分为三个部分，因为要回答三个问题。这里是第一个部分。关于十个名号的详细解释，可以参考《瑜伽师地论》等。 曼殊室利，那位世尊药师琉璃光如来（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata，药师琉璃光如来），在过去行菩萨道的时候，发了十二个大愿，要让一切有情众生都能得到他们所求的。 述曰：回答第二个问题分为三个部分：略略标出，详细解说，最后总结。这里是第一个部分。《阿修罗经》中说，琉璃光菩萨（Vaiḍūrya-prabha-bodhisattva，琉璃光菩萨）遇到智胜佛（Buddha of Supreme Wisdom，智胜佛）时，最初发了总愿；在宝顶佛（Ratnaśikhin Buddha，宝顶佛）那里开始发了别愿。《十方诸佛现前经》中说，在青龙光佛（Green Dragon Light Buddha，青龙光佛）那里发了十二个誓愿。 第一大愿：愿我来世证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）时，自身光明炽盛，照耀无量无数无边的世界，以三十二大丈夫相和八十随形好来庄严我的身体，让一切有情众生都和我一样。 第二大愿：愿我来世证得菩提（bodhi，觉悟）时，身体像琉璃一样，内外明澈，清净没有瑕疵，光明广大，功德巍峨，身体安稳地住在火焰网中，胜过日月的光芒，让幽冥中的众生都能得到开悟，随意前往他们想去的地方，做各种事业。 第三大愿：愿我来世证得菩提（bodhi，觉悟）时，用无量无边的智慧和方便，让一切有情众生都能得到无尽的受用之物，不要让众生有所缺乏。 第四大愿：愿我来世证得菩提（bodhi，觉悟）时，如果有的有情众生行走在邪道上，都要让他们安住在菩提道中；如果有的修行声闻乘或独觉乘，都要让他们安住在大乘之中。
English
Listen attentively. In order to understand the meaning, contemplate well. This is because the assembly delights in hearing the Dharma, just as the *Manjushri Sutra* says: 'Yes, we wish to hear you expound.' The Buddha told Manjushri: 'Going east from here, passing through Buddha-lands as numerous as ten Ganges sands, there is a world called Pure Vaidurya, where the Buddha is named Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha of Lapis Lazuli Light), the Thus Come One, Worthy One, Rightly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, the Bhagavan (World Honored One).' Commentary: The fourth part is the accomplishment of the Tathagata's Dharma teaching. This part has two aspects: first, directly answering the questions asked; second, encouraging beings to obtain benefits. The first aspect is further divided into three parts, because there are three questions to answer. This is the first part. For detailed explanations of the ten titles, refer to the *Yogacarabhumi-sastra* and other texts. Manjushri, that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha of Lapis Lazuli Light), when he practiced the Bodhisattva path in the past, made twelve great vows, wishing to enable all sentient beings to obtain what they seek. Commentary: Answering the second question is divided into three parts: briefly stating, explaining in detail, and finally summarizing. This is the first part. The *Asura Sutra* says that when Vaidurya-prabha-bodhisattva (Lapis Lazuli Light Bodhisattva) met the Buddha of Supreme Wisdom, he initially made the general vow; at Ratnaśikhin Buddha's (Jewel Crest Buddha) place, he began to make the specific vows. The *Sutra on the Manifestation of Buddhas in the Ten Directions* says that he made twelve vows at Green Dragon Light Buddha's place. The First Great Vow: 'When I attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) in the future, may my own light be blazing and illuminate immeasurable, countless, and boundless worlds, adorning my body with the thirty-two major marks and eighty minor characteristics, so that all sentient beings will be like me.' The Second Great Vow: 'When I attain bodhi (enlightenment) in the future, may my body be like lapis lazuli, clear and transparent inside and out, pure and without flaws, with vast light and majestic merit, my body securely dwelling in a net of flames, surpassing the light of the sun and moon, so that all beings in the darkness may be enlightened, freely going to the places they wish to go, and doing all kinds of deeds.' The Third Great Vow: 'When I attain bodhi (enlightenment) in the future, may I use immeasurable and boundless wisdom and skillful means to enable all sentient beings to obtain inexhaustible things for their enjoyment, so that no sentient being will lack anything.' The Fourth Great Vow: 'When I attain bodhi (enlightenment) in the future, if there are sentient beings walking on wrong paths, may I enable them to dwell in the Bodhi path; if there are those who practice the Sravaka Vehicle or the Pratyekabuddha Vehicle, may I enable them to dwell in the Great Vehicle.' --------------------------------------------------------------------------------
Chinese
立之。第五大愿。愿我来世得菩提时。若有无量无边有情于我法中修行梵行。一切皆令得不缺戒。具三聚戒。设有毁犯闻我名已还得清净不堕恶趣。第六大愿。愿我来世得菩提时。若诸有情其身下劣诸根不具丑陋顽愚盲聋喑哑踤躄背偻白癞癫狂种种病苦。闻我名已一切皆得端政黠慧诸根完具无诸疾苦。第七大愿。愿我来世得菩提时。若诸有情众病逼切无救无归无医无药无亲无家贫穷多苦。我之名号一经其耳。众病悉除身心安乐家属资具悉皆丰足乃至证得无上菩提。第八大愿。愿我来世得菩提时。若有女人为女百恶之所逼恼极生厌离愿舍女身。闻我名已一切皆得转女成男具丈夫相乃至证得无上菩提。第九大愿。愿我来世得菩提时。令诸有情出魔罗网解脱一切外道缠缚。若堕种种恶见稠林皆当引摄置于正见渐令修习诸菩萨行。速证无上正等菩提。第十大愿。愿我来世得菩提时。若诸有情王法所绳缚录鞭挞系闭牢狱。或当刑戮及余无量灾难陵辱悲愁煎迫身心受苦。若闻我名以我福德威神力故。皆得解脱一切忧苦。第十一大愿。愿我来世得菩提时。若诸有情饥渴所恼为求食故造诸恶业。得闻我名专念受持。我当先以上妙饮食饱足其身。后以法味毕竟安乐而建立之。第十二大愿。愿我来世得菩提时。若诸有情贫无衣服蚊虻寒热昼 现代汉语译本： 立第五大愿：愿我来世证得菩提（觉悟）时，若有无量无边的众生在我的佛法中修行梵行（清净的行为），都能够得到不缺损的戒律，具足三聚戒（摄律仪戒、摄善法戒、饶益有情戒）。即使有毁犯戒律的，听到我的名号后，也能恢复清净，不堕入恶趣（地狱、饿鬼、畜生）。 立第六大愿：愿我来世证得菩提时，如果众生身体卑贱下劣，诸根不全，丑陋愚笨，或者盲、聋、喑哑、瘫痪、驼背、白癜风、癫狂等各种疾病痛苦，听到我的名号后，都能变得端正聪慧，诸根完好，没有各种疾病痛苦。 立第七大愿：愿我来世证得菩提时，如果众生被各种疾病逼迫，没有救助，没有依靠，没有医生，没有药物，没有亲人，没有家庭，贫穷困苦，我的名号一旦进入他们的耳朵，所有疾病都消除，身心安乐，家庭眷属和生活资具都丰足，乃至最终证得无上菩提。 立第八大愿：愿我来世证得菩提时，如果有女人被女人的种种苦难所逼迫，非常厌恶想要舍弃女身，听到我的名号后，都能转女成男，具足大丈夫相，乃至证得无上菩提。 立第九大愿：愿我来世证得菩提时，使众生脱离魔罗（障碍）的罗网，解脱一切外道（非佛教的学说）的缠缚。如果堕入各种错误的见解之中，都应当引导他们进入正见，逐渐让他们修习诸菩萨行，迅速证得无上正等菩提（最高的觉悟）。 立第十大愿：愿我来世证得菩提时，如果众生被王法所束缚，捆绑、鞭打、囚禁在牢狱中，或者将要被处刑，以及其他无量的灾难、凌辱、悲愁所煎熬，身心遭受痛苦，如果听到我的名号，凭借我的福德和威神力，都能解脱一切忧愁痛苦。 立第十一大愿：愿我来世证得菩提时，如果众生被饥渴所困扰，为了寻求食物而造作各种恶业，能够听到我的名号，专心忆念受持，我应当先用上妙的饮食饱足他们的身体，然后用佛法的滋味使他们得到究竟的安乐，并引导他们修行。 立第十二大愿：愿我来世证得菩提时，如果众生贫穷没有衣服，遭受蚊虫叮咬，寒冷暑热侵扰，白天