Chinese
行邪道。愿见救疗者邪病须攻。更赐寿命者正道须得。 经曰。父见子等至与子令服者。第七说教譬。见子苦恼者愍彼病机。依诸经方者导行古法。求好药草者简伪取真色。香美味者备答三学。色以譬戒。香以譬定。味以譬慧。三学圆满故言具足。捣蒒和合者说有 时。说小为捣。说大为蒒。说一为合。又示转为捣。劝转为蒒证转为合。又令下种为捣。令修行为蒒。令解脱为合。以此授机故曰与子令服。 经曰。而作是言至无复众患者。第八令修譬。此大良药色香美味者称美正教。汝等可服者劝令修行。速除苦恼者必得解脱。除苦苦恼即于嗔解脱。除坏苦恼即于贪解脱。除行苦恼即于痴解脱。于嗔解脱是解脱欲界。于贪解脱是解脱色界。于痴解脱是解脱无色界故曰无复众患。 经曰。其诸子中至病尽除愈者。第九利解譬。不失心者条前利根。见此良药者明受正法。即便服之者如说修行。病尽得愈者漏尽解脱。 经曰。余失心者至而谓不美者。第十钝迷譬。余失心者者条前钝根。见其父来者明得值佛。虽亦欢喜者明有信心。求索治病者厌苦求乐与药。不服者彰其懈怠。失本心故者见深慢重。于此良药谓为不美者不得法味。 经曰。父作是念至心皆颠倒者。次第二唱死作入无余譬。文亦十 现代汉语译本 行邪道。希望得到救治的人，对于邪病必须攻克。希望被赐予寿命的人，必须遵循正道。 经文说：‘父亲看见儿子们等等，并让儿子们服药’，这是第七个说教譬喻。‘看见儿子们苦恼’，是怜悯他们生病的根源。‘依据各种经书药方’，是引导他们遵循古老的修行方法。‘寻找好的药草’，是辨别真伪，选取真正的药材。‘色、香、美味’，是全面回答三学（戒、定、慧）。‘色’比喻戒律，‘香’比喻禅定，‘味’比喻智慧。三学圆满，所以说‘具足’。‘捣蒒和合’，是说有的时候。说小为‘捣’，说大为‘蒒’，说一为‘合’。又显示转变为‘捣’，劝导转变为‘蒒’，证明转变为‘合’。又使之播种为‘捣’，使之修行为‘蒒’，使之解脱为‘合’。用这些来教导他们，所以说‘让儿子们服药’。 经文说：‘于是这样说等等，不再有众多疾病’，这是第八个令修譬喻。‘这大良药色香味’，是称赞美好的正教。‘你们可以服用’，是劝导他们修行。‘迅速消除苦恼’，是必定能够得到解脱。消除苦苦恼，就是在嗔恚中得到解脱。消除坏苦恼，就是在贪欲中得到解脱。消除行苦恼，就是在愚痴中得到解脱。在嗔恚中解脱，是解脱欲界（Kāmadhātu）。在贪欲中解脱，是解脱**（Rūpadhātu）。在愚痴中解脱，是解脱无**（Arūpadhātu），所以说‘不再有众多疾病’。 经文说：‘那些儿子中等等，疾病全部消除痊愈’，这是第九个利解譬喻。‘不失心者’，是指前面所说的利根之人。‘看见这良药’，是明白接受正法。‘立即服用’，是如所说的那样修行。‘疾病全部痊愈’，是烦恼漏尽，得到解脱。 经文说：‘其余失去心智的人等等，认为药不美味’，这是第十个钝迷譬喻。‘其余失去心智的人’，是指前面所说的钝根之人。‘看见他们的父亲来了’，是明白遇到佛陀。‘虽然也欢喜’，是表明他们也有信心。‘寻求治疗疾病’，是厌恶痛苦，寻求快乐。‘不服药’，是彰显他们的懈怠。‘失去本心’，是见解深刻，但傲慢心重。‘对于这良药认为不美味’，是不能得到佛法的滋味。 经文说：‘父亲这样想等等，心都颠倒了’，这是依次唱说死亡，进入无余涅槃（Parinirvana）的譬喻。文句也是十个。
English
English version Practicing evil paths. Those who wish to be healed must overcome their evil sicknesses. Those who wish to be granted longevity must follow the right path. The sutra says: 'The father sees his sons, etc., and tells them to take the medicine,' this is the seventh teaching parable. 'Seeing his sons suffering' is compassion for the root cause of their illness. 'Relying on various sutras and prescriptions' is guiding them to follow the ancient methods of practice. 'Seeking good herbs' is distinguishing between false and true, and selecting genuine ingredients. 'Color, fragrance, and flavor' is fully answering the three learnings (Śīla, Samādhi, Prajñā). 'Color' is a metaphor for precepts (Śīla), 'fragrance' is a metaphor for concentration (Samādhi), and 'flavor' is a metaphor for wisdom (Prajñā). The three learnings are complete, hence the saying 'complete'. 'Pounding, sifting, and combining' is speaking of different times. Speaking of small is 'pounding', speaking of large is 'sifting', speaking of one is 'combining'. Furthermore, showing transformation is 'pounding', encouraging transformation is 'sifting', proving transformation is 'combining'. Moreover, causing them to sow seeds is 'pounding', causing them to cultivate practice is 'sifting', causing them to attain liberation is 'combining'. Using these to instruct them, hence the saying 'telling the sons to take the medicine'. The sutra says: 'Then he said, etc., no longer having many illnesses,' this is the eighth parable of encouraging practice. 'This great medicine of color, fragrance, and flavor' is praising the wonderful right teaching. 'You may take it' is encouraging them to practice. 'Quickly eliminate suffering' is certainly attaining liberation. Eliminating the suffering of suffering is liberation from anger. Eliminating the suffering of change is liberation from greed. Eliminating the suffering of conditioned existence is liberation from ignorance. Liberation from anger is liberation from the desire realm (Kāmadhātu). Liberation from greed is liberation from the form realm (Rūpadhātu). Liberation from ignorance is liberation from the formless realm (Arūpadhātu), hence the saying 'no longer having many illnesses'. The sutra says: 'Among those sons, etc., all illnesses are eliminated and healed,' this is the ninth parable of sharp understanding. 'Those who do not lose their minds' refers to those with sharp faculties mentioned earlier. 'Seeing this good medicine' is clearly accepting the right Dharma. 'Immediately taking it' is practicing as instructed. 'All illnesses are healed' is the exhaustion of outflows and the attainment of liberation. The sutra says: 'The others who have lost their minds, etc., think the medicine is not delicious,' this is the tenth parable of dull confusion. 'The others who have lost their minds' refers to those with dull faculties mentioned earlier. 'Seeing their father coming' is clearly encountering the Buddha. 'Although they are also happy' indicates that they also have faith. 'Seeking treatment for illness' is disliking suffering and seeking happiness. 'Not taking the medicine' highlights their laziness. 'Losing their original mind' is having deep views but heavy arrogance. 'Thinking this medicine is not delicious' is not obtaining the taste of the Dharma. The sutra says: 'The father thought, etc., their minds are all inverted,' this is successively chanting death and entering Parinirvana (Parinirvana). The sentences are also ten. --------------------------------------------------------------------------------
Chinese
重。一愍病。二兴嗟。三变术。四告期五付嘱。六敦励。七现灭。八解生。九复真。十除妄。此第一愍病也。邪教居心四倒竞发封常既重。怠慢更深故曰心皆颠倒。 经曰。虽见我喜至而不肯服者。第二兴嗟也。虽有信法之心。而无诣理之行故曰而不肯服。 经曰。我今当设方便令服此药者。第三变术也。更须权称灭度令其心生渴仰故。曰令服此药。 经曰。即作是言至死时已至者。第四告期也。如经说吾年八十形如故车。当般涅槃故曰死时已至。 经曰。是好良药今留在此者。第五付嘱也。三藏法宝尚传不灭。汝须记忆故曰今留在此。 经曰。汝可取服勿忧不差者。第六敦励也。四倒虽重行之即除。故曰勿忧不差。 经曰。作是教已至汝父已死者。第七现灭也。作是教已者。付嘱已周。复至他国者。身归寂灭。遣使还告者。碎身布骨。汝父已死者。隐智轁光。 经曰。是时诸子至毒病皆愈者。第八解生也。闻父背丧心大忧恼者。承凶权恸父在慈愍。能见救护者。追仰深恩。今者舍我远丧他国者。慈尊永住。自惟孤露无所恃怙者。飘零何托。常怀悲感心遂醒悟者。忆前付嘱。乃知此药色味香美者。审教中机。即取服之毒病皆愈者道修病破。 经曰。其父闻子至咸使 现代汉语译本 重：第一是怜悯病苦（一愍病），第二是兴起感叹（二兴嗟），第三是变化法术（三变术），第四是宣告期限（四告期），第五是咐嘱后事（五付嘱），第六是敦促勉励（六敦励），第七是示现灭度（七现灭），第八是理解生灭（八解生），第九是恢复真性（九复真），第十是去除妄想（十除妄）。这首先是怜悯病苦。 邪教占据内心，四种颠倒（四倒）竞相发生，封闭常理已经很严重，怠慢之心更加深重，所以说内心都颠倒。 经文说：‘即使见到我欢喜到来，也不肯服药的人’（虽见我喜至而不肯服者），这是第二兴起感叹。虽然有相信佛法的心，却没有依理而行的行为，所以说不肯服药。 经文说：‘我现在应当设置方便法门，让他们服用此药’（我今当设方便令服此药者），这是第三变化法术。更需要权宜之计示现灭度，让他们心中生起渴求仰慕之心，所以说让他们服用此药。 经文说：‘就说这样的话，到死期已经到了’（即作是言至死时已至者），这是第四宣告期限。如经文所说，我年已八十，身体像破旧的车子，应当入般涅槃（涅槃：佛教术语，指熄灭烦恼，达到不生不灭的境界），所以说死期已到。 经文说：‘这是好良药，现在留在这里’（是好良药今留在此者），这是第五咐嘱后事。三藏法宝（三藏法宝：佛教经典的总称，包括经、律、论三部分）尚且流传不灭，你们需要记住，所以说现在留在这里。 经文说：‘你们可以拿去服用，不要担心不会痊愈’（汝可取服勿忧不差者），这是第六敦促勉励。四种颠倒虽然严重，但只要修行就能去除，所以说不要担心不会痊愈。 经文说：‘做了这样的教导后，到你们的父亲已经去世’（作是教已至汝父已死者），这是第七示现灭度。做了这样的教导后，是咐嘱已经周全。又到其他国家，是身归寂灭。派遣使者回来告知，是碎身布施。你们的父亲已经去世，是隐藏智慧的光芒。 经文说：‘这时，众子们直到毒病都痊愈’（是时诸子至毒病皆愈者），这是第八理解生灭。听到父亲去世的消息，心中非常忧恼，是承受凶丧权且悲恸，父亲在世时能够见到救护，是追随仰慕深恩，现在舍弃我们远丧他国，是慈悲的尊者永远安住，自己认为孤单无所依靠，是飘零无所寄托，常常怀着悲伤的心情，于是醒悟，是回忆起之前的咐嘱，才知道这药的色香味都美好，是审察教法中的玄机，就拿来服用，毒病都痊愈，是道业修成，病根破除。 经文说：‘他们的父亲听到儿子们直到’（其父闻子至咸使
English
English version Heavy: First, compassion for suffering (one pities the sick). Second, arising lamentation (two arises sigh). Third, transforming techniques (three changes techniques). Fourth, announcing the deadline (four announces period). Fifth, entrusting affairs (five entrusts). Sixth, urging encouragement (six urges). Seventh, manifesting extinction (seven appears extinction). Eighth, understanding birth (eight understands birth). Ninth, restoring true nature (nine restores true). Tenth, eliminating delusion (ten eliminates delusion). This is primarily compassion for suffering. Heretical teachings occupy the mind, and the four inversions (four inversions) compete to arise. The sealing of the constant is already severe, and negligence is even deeper, so it is said that the minds are all inverted. The sutra says: 'Even seeing me joyfully arrive, they are unwilling to take the medicine' (though seeing my joy to but not willing to take), this is the second arising lamentation. Although there is a heart that believes in the Dharma, there is no practice that follows the principle, so it is said that they are unwilling to take the medicine. The sutra says: 'I should now set up expedient means to make them take this medicine' (I now should set up expedient means to make take this medicine), this is the third transforming techniques. It is even more necessary to expediently manifest extinction, causing their hearts to generate thirst and admiration, so it is said to make them take this medicine. The sutra says: 'Immediately saying such words, the time of death has arrived' (immediately saying such words to death time has arrived), this is the fourth announcing the deadline. As the sutra says, my age is eighty, and my body is like an old cart, I should enter Parinirvana (Nirvana: Buddhist term, referring to extinguishing afflictions and reaching the state of non-birth and non-death), so it is said that the time of death has arrived. The sutra says: 'This is good medicine, now left here' (this is good medicine now left here), this is the fifth entrusting affairs. The Tripitaka Dharma Jewel (Tripitaka Dharma Jewel: the general term for Buddhist scriptures, including Sutra, Vinaya, and Shastra) is still transmitted and not extinguished, you must remember, so it is said that it is now left here. The sutra says: 'You can take it and do not worry about not getting better' (you can take do not worry not different), this is the sixth urging encouragement. Although the four inversions are severe, they can be removed by practicing, so it is said not to worry about not getting better. The sutra says: 'After making such teachings, to your father has died' (make is teach already to you father already dead), this is the seventh manifesting extinction. After making such teachings, the entrustment is complete. Going to other countries again is the body returning to stillness and extinction. Sending messengers back to inform is scattering the body and bones in alms. Your father has died is concealing the light of wisdom. The sutra says: 'At this time, the sons until the poisonous disease is all healed' (is time all sons to poison disease all heal), this is the eighth understanding birth. Hearing the news of the father's death, the heart is very worried and distressed, is bearing the funeral and temporarily grieving, when the father was alive, he could see rescue and protection, is following and admiring deep grace, now abandoning us and dying far away in other countries, is the compassionate venerable one dwelling forever, thinking of oneself as lonely and without support, is drifting without reliance, often holding a sad heart, and then awakening, is recalling the previous entrustment, and then knowing that the color, taste, and fragrance of this medicine are all beautiful, is examining the mysteries in the teachings, and then taking it, the poisonous disease is all healed, is the path of cultivation is accomplished, and the root of the disease is broken. The sutra says: 'Their father heard the sons until' (their father heard sons to all make --------------------------------------------------------------------------------