English
English version: Those who practice good deeds with evil intentions should fall into evil realms. However, due to the power of the original vows of the Tathagata (如来), they are enabled to temporarily hear the name of Bhaisajyaguru (药师琉璃光如来), and thus, after their lives end, they are reborn in the human realm. They can attain right view (正见), practice diligently, and skillfully tame their minds, enabling them to renounce their worldly homes and enter the monastic life. Within the Dharma of the Tathagata, they can uphold the precepts without any violations. They possess right view, are widely learned, and understand profound meanings. They are free from arrogance (增上慢), and do not slander the true Dharma. They do not associate with demons, gradually cultivate the practices of Bodhisattvas (菩萨行), and quickly attain perfection. Commentary: This passage shows that it can remove the obstacles of karmic virtue related to precepts. This also has three aspects, as mentioned before. The first aspect has three points: first, the obstacle of the precepts of restraining discipline, as the sutra says, breaking the rules of Sila (尸罗). Sila refers to Pratimoksa (别解脱戒). Rules refer to dwelling with mindfulness in activities such as coming and going. Second, the obstacle of the precepts of gathering good dharmas, as the sutra says, destroying right view, abandoning learning, and increasing arrogance. Third, the obstacle of the precepts of benefiting sentient beings, as the sutra says, causing countless kotis of sentient beings to fall into great dangerous pits. Next is showing the aspect of the faults of obstacles, as the sutra says, endlessly transmigrating in hells and other evil realms. Finally, the aspect of hearing the victory of the Buddha, as the sutra says, even the three accumulations (三聚) are quickly perfected. Furthermore, Manjusri (曼殊室利), if sentient beings are stingy and greedy, jealous of others, praise themselves and denigrate others, they should fall into the three evil realms and endure immense suffering for countless thousands of years. After enduring immense suffering, when their lives end in the evil realms, they will be reborn in the human realm as animals such as cows, horses, camels, and donkeys, constantly subjected to whipping and suffering from hunger and thirst. They often carry heavy loads and walk along roads, or they may be reborn as humans but can only live in lowly places, working as servants and slaves for others, constantly driven and never free. If these people had heard the name of the World Honored One, Bhaisajyaguru, in their past lives in the human realm, due to this good cause, they can now remember Bhaisajyaguru and sincerely take refuge. Relying on the Buddha's divine power, they can be liberated from all suffering, their faculties become sharp, their wisdom increases, and they become widely learned. They constantly seek the supreme Dharma, often encounter good friends, forever sever the nets of demons, destroy the valley of ignorance, exhaust the river of afflictions, and liberate themselves from all suffering of birth, old age, sickness, and death, sorrow, and distress. Commentary: This passage shows that it can remove the obstacles of karmic virtue related to cultivation. It also has three aspects. First, showing the aspect of the nature of the obstacles, as the sutra says, being stingy and greedy, jealous of others, praising oneself and denigrating others. Among them, stinginess can obstruct the cultivation of loving-kindness (慈心), because stingy people are unwilling to give happiness to others. Jealousy obstructs the cultivation of joy (喜心), because jealous people do not rejoice in the achievements of others. Praising oneself and denigrating others --------------------------------------------------------------------------------
Chinese
障悲。能恼害故。三通障舍性。染污故。语便次第故不相违。二示障过患门者。如经堕三恶趣及受苦故。三闻佛胜利门者。如经乃至永破四种魔故。如文可解。 复次曼殊室利。若诸有情好喜乖离。更相斗讼恼乱自他。以身语意造作增长种种恶业。展转常为不饶益事互相谋害。告召山林树冢等神杀诸众生取其血肉祭祀药叉逻刹娑等。书怨人名作其形像以恶咒术而咒咀之。厌媚蛊道咒起尸鬼令断彼命及坏其身。是诸有情若得闻此药师琉璃光如来名号。彼诸恶事悉不能害。一切展转皆起慈心利益安乐无损恼意及嫌恨心。各各欢悦于自所受生于喜足。不相侵凌互为饶益。 述曰。此显能除十善业道障。亦有三门。初障自性者。如经好喜乖离乃至增长种种恶业故。好喜乖离意三业道悉能令他离所欲故。更相斗讼语四业道理不相应多招诤故。恼乱自他身三业道三业果遂即恼乱他。若不果遂恼乱自故。二障过患者。谓由自恶招他谋害。如经展转常为不饶益事乃至咒起尸鬼断坏身命故。三胜利门者。现尚离害。况于当苦。文显可知。 复次曼殊室利。若有四众苾刍苾刍尼邬波素迦邬波斯迦及余净信善男子善女人等。有能受持八分齐戒经一年或复三月受持学处以此善根愿生西方极乐世界无量寿佛所听闻正法而未定者 现代汉语译本 障碍悲心，是因为它能够恼害慈悲。三种方式都能障碍舍性（平等心）：因为染污的缘故；因为语言表达的顺序，所以不互相违背。第二是展示障碍的过患方面：如经文所说，会堕入三恶趣以及遭受痛苦。第三是听闻佛的胜利功德方面：如经文所说，乃至永远破除四种魔。这些经文的含义可以按照字面理解。 再者，曼殊室利（Manjushri，文殊菩萨）。如果有些众生喜欢乖戾分离，互相争斗诉讼，恼乱自己和他人，以身语意造作增长种种恶业，辗转常常做不饶益的事情，互相谋害。告召山林树冢等神，杀害各种众生，取其血肉祭祀药叉（Yaksa，夜叉）罗刹娑（Rakshasa，罗刹）等。书写怨人的名字，制作他们的形象，用恶毒的咒术来诅咒他们。使用厌魅蛊道，念咒驱使尸鬼，令其断绝对方的性命以及破坏他们的身体。这些众生如果能够听闻药师琉璃光如来（Bhaisajyaguru，药师佛）的名号，那么这些恶事都不能够加害他们。一切辗转都会生起慈心，利益安乐，没有损害恼乱的心以及嫌恨心。各自欢悦于自己所受的，生起喜悦满足。不互相侵凌，互相饶益。 阐述：这显示了能够去除十善业道的障碍。也有三个方面。第一是障碍的自性方面：如经文所说，喜欢乖戾分离，乃至增长种种恶业。喜欢乖戾分离，意三业道都能够令他人离开所希望的。互相争斗诉讼，语四业道，道理不相应，多招惹争端。恼乱自己和他人，身三业道，三业的果报最终会恼乱他人。如果不能达到目的，就会恼乱自己。第二是障碍的过患方面：因为自己的恶行招致他人的谋害。如经文所说，辗转常常做不饶益的事情，乃至念咒驱使尸鬼断绝破坏对方的性命。第三是胜利功德方面：现在尚且能够远离祸害，更何况是未来的痛苦。经文的含义显而易见。 再者，曼殊室利（Manjushri，文殊菩萨）。如果有四众弟子——苾刍（Bhikkhu，比丘）、苾刍尼（Bhikkhuni，比丘尼）、邬波素迦（Upasaka，优婆塞）、邬波斯迦（Upasika，优婆夷）以及其他清净信心的善男子善女人等，能够受持八分斋戒，经过一年或者三个月受持学习戒律，以此善根，愿望往生西方极乐世界阿弥陀佛（Amitabha，阿弥陀佛）处，听闻正法，但是还没有决定的。
English
English version It obstructs compassion because it can harm it. It obstructs the nature of equanimity in three ways: because of defilement; because of the order of language, so they do not contradict each other. The second is to show the faults of the obstruction: as the sutra says, it leads to falling into the three evil realms and suffering. The third is to hear about the Buddha's victorious merits: as the sutra says, even to the point of permanently destroying the four kinds of demons. The meaning of these texts can be understood literally. Furthermore, Manjushri. If there are sentient beings who enjoy discord and separation, constantly fighting and litigating, disturbing themselves and others, creating and increasing various evil karmas with body, speech, and mind, constantly engaging in unprofitable activities, and plotting against each other. They summon gods of mountains, forests, trees, and tombs, kill various beings, and take their blood and flesh to sacrifice to Yakshas and Rakshasas. They write the names of enemies, make their images, and curse them with evil spells. They use witchcraft and incantations, chanting to command corpses to kill and destroy their bodies. If these sentient beings can hear the name of Bhaisajyaguru, the Medicine Buddha, these evil deeds will not be able to harm them. All will give rise to loving-kindness, benefit and bring happiness, without intentions of harm or resentment. Each will rejoice in what they receive, giving rise to joy and contentment. They will not infringe upon each other, but will mutually benefit each other. Commentary: This shows that it can remove the obstacles to the ten virtuous paths of action. There are also three aspects. The first is the nature of the obstruction: as the sutra says, enjoying discord and separation, even to the point of increasing various evil karmas. Enjoying discord and separation, the three mental actions can cause others to be separated from what they desire. Constantly fighting and litigating, the four verbal actions, the principles are not in accordance, often inviting disputes. Disturbing themselves and others, the three bodily actions, the result of the three actions will ultimately disturb others. If it cannot achieve its purpose, it will disturb oneself. The second is the faults of the obstruction: because of one's own evil deeds, one invites the plotting of others. As the sutra says, constantly engaging in unprofitable activities, even to the point of chanting to command corpses to kill and destroy the other's life. The third is the victorious merits: now one can still be free from harm, let alone future suffering. The meaning of the sutra is obvious. Furthermore, Manjushri. If there are the four assemblies—Bhikkhus, Bhikkhunis, Upasakas, Upasikas—and other pure and faithful good men and good women, who can uphold the eight precepts for one year or three months, upholding and studying the precepts, and with this good root, wish to be reborn in the Western Pure Land of Amitabha Buddha, to hear the Dharma, but are not yet certain. --------------------------------------------------------------------------------
Chinese
。若闻世尊药师琉璃光如来名号。临命终时有八菩萨乘神通来示其道路。即于彼界种种杂色众宝华中自然化生。或有因此生于天上。虽生天中而本善根亦未穷尽不复更生诸余恶趣。天上寿尽还生人间。或为轮王统摄四洲威德自在安立无量百千有情于十善道。或生刹帝利婆罗门居士大家多饶财宝仓库盈溢形相端严眷属具足聪明智慧勇健威猛如大力士。若是女人得闻世尊药师如来名号至心受持。于后不复更受女身。 述曰。此显能除往生乐处障。此复有二。第一显除净处乐生障。如经生极乐世界故。此中受持八分齐戒经年月者。迈师云。经一年者谓一年中月别六日。谓黑白月各八十四十五日故。或三月者不能一年月别六斋。但能一年持三长月。谓即正月五月九月三除之中各初月斋即表一年常修善也。如宋本云常修月六斋年三长斋故。智论十三云。斋日持八戒者。是日恶鬼逐人欲夺人命。劫初圣人教人持斋。然不受八戒直以一日不食为斋。后佛出世制立八戒。问五戒八戒何者为胜。答有因缘故二戒俱等。以时及支互多少故。问十念称名尚得往生。况令一年何故不定。答勇猛容豫有差别故。如智论云。临终心猛胜百年功。自然化生者。如涅槃经。庵罗树女因树华生名为湿生。净土因华何名化生。迈师云。未托生前树有湿 现代汉语译本 若有人听闻世尊药师琉璃光如来的名号，在临命终时，会有八位菩萨乘着神通前来，为他指示道路。他就会在那药师佛的清净世界中，在各种颜色的珍宝莲花中自然化生。或者，有人因此而往生到天上。即使生在天上，他原本的善良根基也不会穷尽，不会再堕落到其他的恶道中。当在天上的寿命终结后，还会再降生到人间。或者成为转轮圣王，统治四大部洲，拥有威德和自在的力量，安置无量百千的有情众生于十善道中。或者出生于刹帝利（武士）、婆罗门（祭司）、居士等富贵人家，拥有众多的财宝，仓库充盈，相貌端正庄严，眷属齐全，聪明智慧，勇健威猛，如同大力士一般。如果是女人，听闻世尊药师如来的名号，至诚恳切地接受和奉持，以后就不会再受女身。 述曰：这段经文阐明了能够消除往生乐土的障碍。这又分为两种情况。第一种是阐明消除往生清净乐土的障碍，就像经文中所说的往生极乐世界一样。这里所说的受持八分斋戒经过若干年月的人，迈师说，经过一年的人是指一年中每个月的六个斋日，也就是黑月和白月的初八、十四、十五日。或者三个月的人，不能在一年中每个月都守六斋日，但能一年守三个长斋月，也就是正月、五月、九月这三个斋戒月中的第一个月，就表示一年中常常修善。如同宋朝版本的经文所说，常常在每月守六斋日，每年守三个长斋月。智度论第十三卷说，斋日持守八戒的人，是因为在这一天恶鬼会追逐人，想要夺取人的性命，劫初的圣人教导人们持斋。然而，当时人们并不受持八戒，只是以一天不吃饭作为斋戒。后来佛陀出世，才制定了八戒。有人问，五戒和八戒哪个更殊胜？回答说，因为因缘的缘故，两种戒都相等。因为时间和戒条的多少互有不同。有人问，仅仅十念称念佛名尚且能够往生，何况是一年，为什么不能确定呢？回答说，因为勇猛精进和懈怠放纵有差别。如同智度论所说，临终时的一念猛利胜过百年的修行。自然化生，如同涅槃经所说，庵罗树女因为树华而生，名为湿生。净土是因为莲花而生，为什么称为化生？迈师说，在没有投胎之前，树有湿