English
English version: And the meritorious adornments of that Buddha-land, I could not finish describing them even in one kalpa (कल्प an aeon, an age) or more. Moreover, that Buddha-land is always pure, without women, evil destinies, or sounds of suffering. The ground is made of lapis lazuli, with golden ropes marking the paths. The cities, palaces, pavilions, windows, and nets are all made of the seven treasures. It is like the Land of Ultimate Bliss in the West, with no difference in its meritorious adornments. In that country, there are two Bodhisattva Mahasattvas (महान्त सत्त्व great beings). One is named Sunlight Universally Shining (सूर्यप्रभा Universal Sunlight), and the other is named Moonlight Universally Shining (चंद्रप्रभा Universal Moonlight). They are the leaders of the countless Bodhisattvas, and they are all able to uphold the Proper Dharma Treasury of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata (भैषज्यगुरुवैडूर्यप्रभाराज Medicine Master Lapis Lazuli Light King). Therefore, Manjushri (मञ्जुश्री Gentle Glory), all good men and good women of faith should vow to be born in that Buddha-world. Narration: Answering the later question. There are two points within this. The first is the accomplishment of the meritorious adornments of the original place, and the second is the accomplishment of the merit of hearing the name from afar. This is the first point. The adornments of the Buddha-land of the great vow that was made cannot be fully described, showing that the result of such a great vow is also boundless. One's body should conform to the vow. Briefly speaking, that land has eight kinds of meritorious accomplishments. First, the accomplishment of being free from defilement, as the sutra says, 'without women.' Second, the accomplishment of being free from the fear of evil destinies, as the sutra says, 'without evil destinies or sounds of suffering.' Third, the accomplishment of pure reliance, as the sutra says, 'the ground is made of lapis lazuli.' Fourth, the accomplishment of the paths being well-defined, as the sutra says, 'with golden ropes marking the paths.' Fifth, the accomplishment of adorned palaces, as the sutra says, 'like the Land of Ultimate Bliss in the West.' Sixth, the accomplishment of the Great Saints not being cut off, as the sutra says, 'there are two Bodhisattvas,' who are the successor Bodhisattvas. Seventh, the accomplishment of continuous benefit and joy, as the sutra says, 'they all uphold the Proper Dharma Treasury of that Buddha.' Eighth, the accomplishment of vowing to be born without obstruction, as the sutra says, 'should vow to be born in that Buddha-world.' At that time, the World Honored One again told Manjushri (मञ्जुश्री Gentle Glory) Kumara (कुमार boy): 'Manjushri (मञ्जुश्री Gentle Glory), there are beings who do not recognize good and evil, only harboring greed and stinginess. They do not know about giving or the results of giving. Foolish and without wisdom, lacking the roots of faith, they accumulate much wealth and diligently guard it. When beggars come, their hearts are not pleased. Even when they are compelled to give, it is like cutting off their own flesh, causing them deep pain.' Furthermore, there are countless stingy sentient beings who accumulate wealth, yet are unwilling to use it even for themselves. --------------------------------------------------------------------------------
Chinese
用。何况能与父母妻子奴婢作使及来乞者。彼诸有情从此命终生饿鬼界或傍生趣。由昔人间曾得暂闻药师琉璃光如来名故。今在恶趣暂得忆念彼如来名。即于念时从彼处没还生人中。得宿命念畏恶趣苦不乐欲乐好行惠施赞叹施者。一切所有悉无贪惜。渐次尚能以头目手足血肉身分施来求者况余财物。 述曰。此即第二外方闻名功德成就。于中有五。令诸闻者除施戒修十善业道往生乐处五种障故。今此初段显除施性福业障。此有三门。一显障自性门。如经不识善恶乃至来乞者故。不识恶者唯贪吝故。不识善者不知施故。不识善恶也。愚痴无智唯怀贪吝故。阙于信根不知施等故。多聚不舍。二示障过患门。如经彼诸有情生鬼畜故。以悭贪故生饿鬼界。以愚痴故生傍生趣。三闻佛胜利门。如经由昔人间乃至况余财物故。 复次曼殊室利。若诸有情虽于如来受诸学处而破尸罗。有虽不破尸罗而破轨则。有于尸罗轨则虽得不坏然毁正见。有虽不毁正见而弃多闻。于佛所说契经深义不能解了。有虽多闻而增上慢。由增上慢覆蔽心故自是非他嫌谤正法为魔伴党。如是愚人自行邪见复令无量俱胝有情堕大险坑。此诸有情应于地狱傍生鬼趣流转无穷。若得闻此药师琉璃光如来名号。便舍恶行修诸善法不堕恶趣。设有不能舍诸 现代汉语译本：更何况是能给父母、妻子、奴婢使用，以及布施给前来乞讨的人呢？那些众生，因此命终后会堕入饿鬼道或畜生道。由于过去在人间曾经短暂地听闻过药师琉璃光如来的名号，现在即使在恶道中，也能暂时忆念起那位如来的名号。就在忆念之时，便从恶道中脱离，转生到人间。能够忆起前世的经历，畏惧恶道的痛苦，不再贪恋世俗的享乐，喜好行善布施，赞叹布施的人，对于一切所有的东西都没有贪婪和吝惜。逐渐地，甚至能够将头、眼睛、手、脚、血肉等身体的一部分布施给前来乞求的人，更何况是其他的财物呢？ 述曰：这便是第二种，在外方听闻名号所成就的功德。其中有五种功德，能使听闻者消除布施、持戒、修行以及修习十善业道往生善处的五种障碍。现在这段经文首先显示消除布施方面的福业障碍。这方面有三个要点：一是显示障碍的自性，如经文所说，‘不识善恶乃至来乞者’，不认识恶是因为贪婪吝啬，不认识善是因为不知道布施，这就是不认识善恶。愚痴没有智慧，心中只有贪婪吝啬，缺少信根，不知道布施等等，所以积聚很多财富却不肯施舍。二是揭示障碍的过患，如经文所说，‘彼诸有情生鬼畜故’，因为悭贪而堕入饿鬼道，因为愚痴而堕入畜生道。三是听闻佛名号的殊胜利益，如经文所说，‘由昔人间乃至况余财物故’。 复次，曼殊室利（Manjushri，文殊菩萨）：如果有些众生，虽然在如来处领受了各种学处（śikṣāpada，戒条），却违犯了戒律（śīla，戒）；有些众生，虽然没有违犯戒律，却违犯了威仪（ācāra，行为准则）；有些众生，虽然在戒律和威仪上没有毁坏，却毁坏了正见（samyag-dṛṣṭi，正确的见解）；有些众生，虽然没有毁坏正见，却舍弃了广博的闻法（bahusruta，多闻）；对于佛所说的契经（sūtra，佛经）的深刻含义不能理解；有些众生，虽然广博闻法，却增长了骄慢（abhimāna，傲慢）。由于骄慢遮蔽了内心，所以自以为是，诽谤他人，嫌弃诽谤正法，成为魔的同伴。像这样的愚人，自己奉行邪见，又使无数的俱胝（koṭi，一种大的数量单位）众生堕入大险坑。这些众生应当在地狱（naraka，地狱道）、傍生（tiryagyoni，畜生道）、鬼趣（preta-gati，饿鬼道）中流转无穷。如果能够听闻到这位药师琉璃光如来（Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja，药师琉璃光如来）的名号，便会舍弃恶行，修习各种善法，不堕入恶道。即使有不能舍弃各种
English
English version: How much more so should they be able to provide for their parents, wives, servants, and those who come to beg? Those sentient beings, upon dying, will be reborn in the realm of hungry ghosts or the animal realm. Because they had once briefly heard the name of the Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Medicine Buddha) in the human realm, even now in the evil realms, they can temporarily recall the name of that Tathagata. At the moment of recollection, they will be liberated from those realms and reborn in the human realm. They will be able to remember their past lives, fear the suffering of the evil realms, and no longer delight in worldly pleasures. They will be fond of performing acts of charity, praising those who give, and will have no greed or stinginess towards anything they possess. Gradually, they will even be able to give their heads, eyes, hands, feet, flesh, and other parts of their bodies to those who come seeking, how much more so other possessions? Commentary: This is the second accomplishment of merit from hearing the name in other regions. Within this, there are five aspects, enabling those who hear to eliminate the five kinds of obstacles to giving, upholding precepts, cultivating, and practicing the ten wholesome paths of action to be reborn in happy realms. This initial section reveals the elimination of the obstacle of meritorious deeds related to giving. There are three points here: first, revealing the nature of the obstacle, as the sutra says, 'not recognizing good and evil, even to those who come to beg.' Not recognizing evil is due to greed and stinginess; not recognizing good is due to not knowing about giving; this is not recognizing good and evil. Being foolish and without wisdom, they only harbor greed and stinginess, lacking the root of faith and not knowing about giving, etc., so they accumulate much wealth but are unwilling to give it away. Second, revealing the faults of the obstacle, as the sutra says, 'those sentient beings are born in the realms of ghosts and animals,' due to stinginess, they are born in the realm of hungry ghosts; due to foolishness, they are born in the animal realm. Third, the supreme benefit of hearing the Buddha's name, as the sutra says, 'from the past human realm to how much more so other possessions.' Furthermore, Manjushri (Manjushri, Bodhisattva Manjushri): If there are sentient beings who, although having received various precepts (śikṣāpada, rules of training) from the Tathagata, violate the precepts (śīla, moral conduct); some, although not violating the precepts, violate the rules of conduct (ācāra, proper behavior); some, although not violating the precepts and rules of conduct, destroy right view (samyag-dṛṣṭi, correct understanding); some, although not destroying right view, abandon extensive learning (bahusruta, vast knowledge); they are unable to understand the profound meaning of the sutras (sūtra, Buddhist scriptures) spoken by the Buddha; some, although having extensive learning, increase their arrogance (abhimāna, pride). Because arrogance obscures their minds, they are self-righteous, criticize others, and despise and slander the Dharma, becoming companions of demons. Such foolish people, practicing wrong views themselves, also cause countless kotis (koṭi, a large unit of measurement) of sentient beings to fall into great dangerous pits. These sentient beings should transmigrate endlessly in the hells (naraka, hell realm), animal realm (tiryagyoni, animal realm), and ghost realm (preta-gati, hungry ghost realm). If they are able to hear the name of this Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja, Medicine Buddha), they will abandon evil deeds, cultivate various good deeds, and not fall into the evil realms. Even if there are those who cannot abandon various --------------------------------------------------------------------------------
Chinese
恶行修行善法堕恶趣者。以彼如来本愿威力令其现前暂闻名号从彼命终还生人趣。得正见精进善调意乐便能舍家趣于非家。如来法中受持学处无有毁犯。正见多闻解甚深义。离增上慢不谤正法。不为魔伴渐次修行诸菩萨行速得圆满。 述曰。此显能除戒性福业障。此亦三门。如前应知。初门有三。一摄律仪戒障。如经破尸罗轨则故。言尸罗者别解脱戒。言轨则者于往来等正知而住。二摄善法戒障。如经毁正见弃多闻增上慢故。三摄有情戒障。如经复令无量俱胝有情堕大险坑故。次示障过患门者。如经于地狱等流转无穷故。后闻佛胜利门者。如经乃至三聚速圆满故。 复次曼殊室利。若诸有情悭贪嫉妒自赞毁他。当堕三恶趣中无量千岁受诸剧苦。受剧苦已从彼命终来生人间作牛马驼驴恒被鞭挞饥渴逼恼。又常负重随路而行或得为人生居下贱作人奴婢受他驱役恒不自在。若昔人中曾闻世尊药师琉璃光如来名号。由此善因今复忆念至心归依。以佛神力众苦解脱。诸根聪利智慧多闻。恒求胜法常遇善友。永断魔罥破无明谷。竭烦恼河。解脱一切生老病死忧悲苦恼。 述曰。此显能除修性福业障。亦有三门。一显障自性门。如经悭贪嫉妒自赞毁他故。此中悭贪能障修慈。不与乐故。嫉妒障喜。不随喜故。赞毁 现代汉语译本：恶行之人修行善法，本应堕入恶趣。但由于如来（Tathagata）的本愿威力的加持，使他们能够暂时听闻药师琉璃光如来（Bhaisajyaguru）的名号，从而在命终之后还能转生到人间。他们能够获得正见（samyag-drsti），精进修行，善于调伏自己的心意，从而能够舍弃世俗家庭，出家修行。在如来的教法中，他们能够受持戒律，没有丝毫违犯。他们具有正见，广闻博学，理解甚深的教义。他们远离增上慢（adhimana），不诽谤正法。不与邪魔为伍，逐渐修行诸菩萨行（Bodhisattva-carya），迅速获得圆满。 述曰：这段经文显示了能够消除戒性福业的障碍。这里也分为三个方面，如前文所说。第一方面有三点：一是摄律仪戒的障碍，如经文所说，破坏尸罗（sila，戒）的轨则。尸罗指的是别解脱戒（pratimoksa）。轨则指的是在行住坐卧等日常行为中保持正念。二是摄善法戒的障碍，如经文所说，毁坏正见，舍弃多闻，增长增上慢。三是摄有情戒的障碍，如经文所说，又使无量俱胝的有情众生堕入巨大的危险深坑。其次是显示障碍的过患方面，如经文所说，在地狱等恶道中流转无穷。最后是听闻佛陀胜利的方面，如经文所说，乃至三聚（三种聚集的善行）迅速圆满。 复次，曼殊室利（Manjusri），如果诸有情悭吝贪婪，嫉妒他人，自我赞扬而诋毁他人，应当堕入三恶趣中，经历无量千年的剧烈痛苦。在受尽剧烈痛苦之后，从恶趣命终，转生到人间，会变成牛、马、骆驼、驴等牲畜，经常遭受鞭打，忍受饥渴的折磨。又常常背负重物，沿着道路行走，或者可能转生为人，却只能居住在卑贱的地方，做别人的奴仆，受人驱使，永远不得自由。如果这些人过去在人道中曾经听闻过世尊药师琉璃光如来的名号，凭借这个善因，现在又能忆念起药师琉璃光如来，至诚归依。依靠佛的神力，他们能够从各种痛苦中解脱出来，诸根变得聪利，智慧增长，广闻博学。他们恒常寻求殊胜的佛法，经常遇到善良的朋友，永远斩断魔的罗网，破除无明的山谷，竭尽烦恼的河流，解脱一切生老病死忧悲苦恼。 述曰：这段经文显示了能够消除修性福业的障碍。也分为三个方面。一是显示障碍的自性方面，如经文所说，悭吝贪婪，嫉妒他人，自我赞扬而诋毁他人。其中，悭吝能够障碍修习慈心（maitri），因为悭吝之人不愿给予他人快乐。嫉妒障碍修习喜心（mudita），因为嫉妒之人不会随喜他人的成就。赞扬自己而诋毁他人