English
English version: Sarvajna (All-knowing wisdom, referring to the wisdom attained by the Buddha that knows everything). Therefore, it is said that this place is the Bodhimanda (place of enlightenment). The Buddhas cultivate and attain perfect enlightenment in this Sutra. They want to illuminate the world with the Dharma, not just benefit themselves, so they invite the Buddha to turn the Dharma wheel here. When the karmic conditions are exhausted, they will dissolve, so the Buddhas enter Parinirvana (the final extinction of the Buddha) here. The following verses, the first four, praise the seven kinds of supernatural powers. The above directly praises the profound and important management. From below, there are twelve verses, using people to praise the Dharma. How do we know this? The Sutra says, 'Entrust and circulate this Sutra', praising those who uphold this Sutra, so we know that it is using people to praise the Sutra. Chapter on Entrustment Why does this chapter come about? The above explains the fruits and rewards obtained by the teacher and disciples, citing clear evidence, showing their supernatural powers, and explaining the profound and important meaning of the Sutra. It wants to entrust this Dharma to the two supports (referring to the Sangha and monasteries), and entrust it by patting their heads. That's why this chapter comes about. The following formally explains the entrustment to the two supports, circulating it in the Dharma-ending age. People in the semblance Dharma age and the Correct Dharma age need to rely on the two supports, already as the masters of the craftsmen, to achieve success in cultivation. In the realm of phenomena, it seems like the labor of offering, so it is called entrustment. In terms of principle, it should be called entrustment of benefit. Why is that? It explains that the two supports circulate in the semblance Dharma age and the Correct Dharma age, guiding sentient beings, and cultivating myriad practices to achieve success, having such great benefits, it should be called entrustment of benefit. Why is that? The two supports use their right hands to pat the heads of countless Bodhisattvas, explaining that the principle is very profound, like patting someone's head to persuade them, earnestly persuading them three times, 'I have cultivated and gathered this rare Anuttara-samyak-sambodhi-dharma (unsurpassed perfect enlightenment Dharma) for countless Asamkhya-kalpas (countless great eons), and now I entrust it to you. You should circulate it in the Dharma-ending age, cultivate yourselves and help others cultivate, according to conditions, give and transform, widely do things that benefit sentient beings, so that all sentient beings can universally hear and know.' Why is that? The following explains the reason for persuading you. It explains that the Tathagata (Thus Come One) has great compassion, the root of compassion is giving happiness to the extreme, and compassion can eradicate the root of suffering, so it is said to have great compassion. It often sighs at giving to others, without saying stinginess, what else can it bestow? It can give sentient beings the wisdom of the Great Vehicle Buddha. The Tathagata is the great benefactor of all, the most extreme of giving, there is nothing greater than the Great Vehicle, so it is said to be the benefactor. --------------------------------------------------------------------------------
Chinese
汝等亦应随学如来。勿以悭吝。以法付之。应仿而成。须勤修行之。于未来世。若有善男子等。有大乘几根。信如知惠者。当为广说是法华经。若众生不信受者。当于如来余深法中。何者是余深法。二乘是大乘家余。为说二乘。示教利喜也。汝等若能如是。则已报诸佛之恩也。明释迦分身。及以多宝。三佛之意。正使流通大法。彼能流通。则称三佛意。故言。则为已报诸佛之恩。自下明师□殷勤。至为第三。弟子之法。亦须领受至三。唯然世尊。则不有虑。即受之辞也。上来明因果理周。付嘱流通。自下唱随意。分身诸佛。及以多宝。大众各随所安。虽唱随意。由未离坐。普贤品末。方去之耳。何以得知。药王品。赞叹宿王。故知未去也。 药王本事品 此品所以而来。上如来摩顶付嘱。四依领受。讫在于上。自下六品。流通方轨。上言因药王告八万大士。未知其人有备何德行。所以因之明。药王昔日有此苦行之德亡身取法。勘能弘经。是以因之也。自下明药王本流通之事。故名本事品也。此品凡有三意。一者明药王上依之人弥劫苦行。舍身烧臂。弘通大乘。此是流通方轨。二欲使诸小菩萨。则而行之。三为一段。诸人德道也。就此品中。可有十二段经文。第一明宿王华。问药王苦行之处。欲列八部三乘 现代汉语译本 你们也应当跟随如来学习，不要吝啬，将佛法传授给他人，应当效仿并努力修行。在未来世，如果有具大乘根基、有信心和智慧的善男子等，应当为他们广泛宣说《法华经》。如果众生不相信接受，应当在如来其他的甚深佛法中，什么是其他的甚深佛法呢？二乘（声闻乘和缘觉乘）是大乘的方便之余，为他们宣说二乘佛法，以开示、教导、利益和喜悦他们。你们如果能够这样做，就是报答了诸佛的恩德。这表明释迦牟尼佛的分身，以及多宝佛，三佛的用意，正是为了流通大法。他们能够流通，就符合三佛的意愿，所以说‘就是报答了诸佛的恩德’。从下面开始阐明师长的殷勤，直到第三次，弟子也必须领受三次。‘唯然世尊，则不有虑’，这是接受教诲的辞语。上面阐明了因果的道理已经完备，付嘱流通的任务。从下面开始宣唱随意，分身诸佛以及多宝佛，大众各自随自己的意愿安住。虽然宣唱随意，但还没有离开座位，直到《普贤菩萨劝发品》结束时才离开。如何得知呢？因为《药王菩萨本事品》赞叹宿王华菩萨，所以知道还没有离开。 《药王菩萨本事品》 此品之所以出现，是因为上面如来摩顶付嘱，四依菩萨领受完毕。从下面的六品开始，阐述流通的方法和途径。上面说因为药王菩萨告诉八万大士，不知道这个人具备什么样的德行，所以借此因缘来阐明。药王菩萨昔日有这种苦行的德行，舍弃身体来求取佛法，堪能弘扬经典，因此借此因缘。从下面开始阐明药王菩萨的根本流通之事，所以名为《本事品》。此品大概有三个用意：一是阐明药王菩萨在过去无量劫中苦行，舍身烧臂，弘扬流通大乘佛法，这是流通的方法和途径。二是想让各位小菩萨效法而行。三是作为一段，诸人的德行和道业。在此品中，大概有十二段经文。第一段阐明宿王华菩萨，询问药王菩萨苦行的地方，想要列出天龙八部和三乘。
English
English version You should also follow the Tathagata's example, not being stingy, but entrusting the Dharma to others. You should emulate and diligently cultivate it. In the future world, if there are good men and women who have the roots of the Mahayana, and who have faith and wisdom, you should widely expound the Lotus Sutra for them. If sentient beings do not believe and accept it, you should, among the other profound Dharmas of the Tathagata, what are the other profound Dharmas? The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are expedient means of the Mahayana. You should expound the Two Vehicles for them, to enlighten, teach, benefit, and gladden them. If you can do this, you will have repaid the kindness of all the Buddhas. This shows the intention of Śākyamuni's emanations, as well as Many Treasures Buddha (Prabhūtaratna), the three Buddhas, which is precisely to propagate the Great Dharma. If they can propagate it, they will be in accordance with the wishes of the three Buddhas, therefore it is said, 'You will have repaid the kindness of all the Buddhas.' From below, it clarifies the teacher's diligence, until the third time, the disciples must also receive it three times. 'So it is, World Honored One, there is no need to worry,' these are words of acceptance. Above, it clarifies that the principle of cause and effect is complete, entrusting the task of propagation. From below, it proclaims that everyone is free to do as they please, the emanations of all the Buddhas, as well as Many Treasures Buddha, the assembly each abides according to their own wishes. Although it proclaims that everyone is free to do as they please, they have not yet left their seats, and will only leave at the end of the 'Universal Worthy Bodhisattva Encourages to Exert Themselves' chapter. How do we know this? Because the 'Medicine King Bodhisattva' chapter praises King of Stars Flower Bodhisattva (Nakṣatrarājasaṃkusumitābhijña), so we know they have not yet left. Chapter 23: Former Affairs of Medicine King Bodhisattva (Bhaiṣajyarājapūrvayoga) The reason for this chapter's appearance is that above, the Tathagata patted their heads and entrusted them, and the Four Kinds of Believers received it completely. From the following six chapters, it elaborates on the methods and paths of propagation. Above, it said that because Medicine King Bodhisattva told the eighty thousand great beings, not knowing what kind of virtues this person possesses, so it uses this cause to clarify. Medicine King Bodhisattva in the past had this kind of virtuous conduct of asceticism, sacrificing his body to seek the Dharma, capable of propagating the scriptures, therefore it uses this cause. From below, it clarifies the fundamental propagation affairs of Medicine King Bodhisattva, therefore it is named the 'Former Affairs' chapter. This chapter roughly has three intentions: First, it clarifies that Medicine King Bodhisattva in the past countless kalpas practiced asceticism, sacrificing his body and burning his arms, propagating and circulating the Great Vehicle Dharma, this is the method and path of propagation. Second, it wants to allow all the small Bodhisattvas to emulate and practice it. Third, it serves as a section, the virtues and achievements of all people. In this chapter, there are roughly twelve sections of scripture. The first section clarifies that King of Stars Flower Bodhisattva asks about the place where Medicine King Bodhisattva practiced asceticism, wanting to list the Eight Classes of Gods and Dragons and the Three Vehicles. --------------------------------------------------------------------------------
Chinese
人也。佛答劫数久近。佛之名号。先明行行之处也第二尔时彼佛以下。为说法华。第三既闻法已。于中修行□德三昧。第四即作是念以下。明欲报经佛恩。即入三昧。而香华以供养佛。虽以神力供养。未表虔恭之心。单成之至。以身供养。即服诸香。使内外俱香也。以神通愿力。而自然身。不由水火也。光明遍照。诸佛赞叹。是名真法供养。身者是财。何故名法。为法烧身。故名为法供养经。佛法施无穷。财施有限也。又解。莫问财法。要解名用。得作法施之名。若不解名用而施者。由名为财也。第五喜见菩萨。命终之后。净德王家。忽然化生。即为其父说偈。道昔舍身。德报之处。闻法华经。甄迦罗七言偈。频婆罗五言偈。阿閦娑等四言偈。此土方法。西土音异。未必如是也。又此土三句。是国数法。此不得播还。欲供养白父已。住到佛所。头面礼足。说偈赞叹。犹故在世者。自庆载遇大圣也。第六尔时日月净明德佛下。明唱告灭度。以佛法委之。使千载不隧。诸菩萨大弟子。付嘱于汝。使教令成就。并无上菩提。明法不自显。弘之由人。故委于汝。七宝世界。及给侍诸天。悉付嘱汝。诸天可尔。土田无情。云何委付。解者言。土田何由有。是众生果报。净秽之来。功由众生行业所成。今以净土。委付汝使不据㧌。 现代汉语译本： 人啊。关于佛回答劫数长短，佛的名号，首先阐明修行的地方，这是第一部分。第二部分，‘尔时彼佛以下’，是为了宣讲《法华经》。第三部分，听闻佛法之后，在其中修行□德三昧（一种禅定）。第四部分，‘即作是念以下’，说明想要报答经和佛的恩情，于是进入三昧（禅定）。用香和花供养佛。虽然用神通力量供养，但还不能完全表达虔诚恭敬的心意，只是成就了表面的形式。用身体供养，就是服用各种香，使身体内外都充满香气。凭借神通愿力，自然化生身体，不是通过水火焚烧。光明遍照，诸佛赞叹，这才是真正的法供养。身体是财物，为什么称为‘法’？因为是为了佛法而焚烧身体，所以称为法供养。《法华经》的佛法布施是无穷无尽的，而财物布施是有限的。另一种解释是，不要问是财布施还是法布施，关键在于理解名相和作用，才能获得法布施的名称。如果不理解名相和作用而布施，那仍然是财布施。第五部分，喜见菩萨（菩萨名），命终之后，在净德王家忽然化生，然后为他的父亲说偈语，讲述过去舍身，获得功德回报的地方。听闻《法华经》，甄迦罗（人名）说七言偈，频婆罗（人名）说五言偈，阿閦娑（人名）等说四言偈。这是此地的说法，西土的语音不同，未必如此。而且此地三句的偈语，是按照国度来计算的，这里不应该照搬。想要供养，先告诉父亲，然后前往佛的住所，顶礼佛足，说偈赞叹。还活在世上的人，庆幸自己遇到了大圣。第六部分，‘尔时日月净明德佛下’，说明佛唱告将要灭度，把佛法委托给他，使佛法千年不衰。诸位菩萨和大弟子，我把佛法嘱托给你们，使教令得以成就，并证得无上菩提。说明佛法不会自己显现，需要依靠人来弘扬，所以委托给你们。七宝世界，以及侍奉的诸天，全部嘱托给你们。诸天可以理解，但是土地是没有感情的，怎么能委托呢？解释的人说，土地是怎么来的？是众生的果报，清净或污秽的来源，功劳在于众生的行业所成就。现在把净土委托给你们，使它不被占据和抛弃。