English
English version: A person. Regarding the Buddha's answer about the length of kalpas (an immense period of time), the Buddha's name, first clarifying the place of practice, this is the first part. The second part, 'At that time, that Buddha and below,' is for expounding the 'Lotus Sutra'. The third part, after hearing the Dharma, practicing □de Samadhi (a type of meditation) within it. The fourth part, 'Immediately thinking thus and below,' explains the desire to repay the kindness of the Sutra and the Buddha, so entering Samadhi (meditation). Offering incense and flowers to the Buddha. Although offering with supernatural powers, it cannot fully express sincere reverence, only achieving superficial form. Offering with the body means consuming various fragrances, so that the body inside and out is filled with fragrance. Relying on supernatural power and vows, naturally transforming a body, not through burning by water or fire. The light shines everywhere, the Buddhas praise, this is the true Dharma offering. The body is wealth, why is it called 'Dharma'? Because it is burning the body for the sake of the Dharma, so it is called Dharma offering. The Dharma giving of the 'Lotus Sutra' is endless, while wealth giving is limited. Another explanation is, do not ask whether it is wealth giving or Dharma giving, the key is to understand the name and function, in order to obtain the name of Dharma giving. If one does not understand the name and function and gives, then it is still wealth giving. The fifth part, Bodhisattva Hsi-chien (name of a Bodhisattva), after the end of his life, suddenly transformed and was born in the family of King Pure Virtue, and then spoke a verse to his father, telling of the place where he gave up his body in the past and received the reward of merit. Hearing the 'Lotus Sutra', Chen-chia-lo (name of a person) spoke a seven-word verse, Pin-po-lo (name of a person) spoke a five-word verse, A-chu-so (name of a person) and others spoke a four-word verse. This is the saying of this land, the sounds of the Western lands are different, not necessarily so. Moreover, the three-line verse of this land is calculated according to the country, and it should not be copied here. Wanting to make offerings, first tell his father, and then go to the Buddha's residence, prostrate at the Buddha's feet, and speak verses of praise. Those who are still alive are grateful that they have encountered the Great Sage. The sixth part, 'At that time, the Buddha Sun Moon Pure Bright Virtue and below,' explains that the Buddha announces that he is about to pass away, entrusting the Dharma to him, so that the Dharma will not decline for thousands of years. All Bodhisattvas and great disciples, I entrust the Dharma to you, so that the teachings can be accomplished and attain unsurpassed Bodhi (enlightenment). Explaining that the Dharma will not manifest itself, it needs to rely on people to promote it, so it is entrusted to you. The world of seven treasures, and the serving Devas (gods), are all entrusted to you. The Devas can be understood, but the land is without emotion, how can it be entrusted? Those who explain say, how did the land come about? It is the retribution of sentient beings, the source of purity or defilement, the merit lies in the actions of sentient beings. Now entrust the Pure Land to you, so that it will not be occupied and abandoned. --------------------------------------------------------------------------------
Chinese
如若不流通大法。广作利益。则众生起惑。若法不行。土由据㧌。是故委之。舍利者。欲使流通。而起塔供养付嘱也。入涅槃。喜见菩萨。敬顺佛语故。起塔供养。第七喜见菩萨。复白念言以下。上明法界委之。使不据㧌。令使供养舍利。即于四众之前。然百福庄严臂。而以供养。令无数声闻。阿僧祇人。发三菩提。得色身三昧。四众见其无臂。其意闵然。故立其誓。愿力因缘。还复如故。感其异相。众生欢喜。即是土田据㧌之义显矣。第八宿王华以下。明会古今。劝令生信。第九格量功德。若然手指为菩提者。胜以国城妻子。诸珍宝物。而供养也。第十若复有人以下。明经理深。能受持者。其福最高以三千世界。满中七宝供养三圣。不如受持此经。一四句偈。其福最高。所以尔者。下作喻来。释明此经最尊第一。故能尔也。有受持以下。明劝人流通。满一切诸渴乏者。除生死渴乏也。如寒者得火。去烦恼冰霜。稞者得衣。法身严宜。商人得主。亦以大□路。如子得母。乳养法身。如度得船。到于彼岸。如病得愈。烦恼患如闇。灯照了法相。如贫得宝七财具足。如民得王。里烦恼我。如贾客得海。得无贾宝珠。如炬除闇者。惠炬晕世。无幽不朗也。上来明其外喻。今还以法结之。若人得闻此法华经已下。第十一劝人受 现代汉语译本 如若不流通大法（指《妙法莲华经》）。广作利益，则众生起惑。若法不行，则土地会被占据和抛弃。因此，将此法委托于人，是因为佛陀想要使此法流通，所以建造佛塔供养，并进行付嘱。喜见菩萨在佛陀入涅槃后，因为敬顺佛语的缘故，建造佛塔供养。《妙法莲华经·药王菩萨本事品》中，喜见菩萨再次禀白念言，以上是说明佛陀将法界委托于人，使法不被占据和抛弃，并使人供养舍利。喜见菩萨即于四众弟子之前，燃百福庄严臂（燃烧以百种福德庄严的手臂）而以供养，令无数声闻、阿僧祇（无数）人，发三菩提心（发菩提心），得色身三昧（获得色身三昧）。四众弟子见其无臂，心中悲悯。故立下誓愿，凭借愿力因缘，还复如故（恢复如初）。感其异相，众生欢喜，这便是土地被占据和抛弃的含义显现了。 《妙法莲华经·药王菩萨本事品》中，宿王华以下，是说明会通古今，劝令众生生起信心。格量功德，如果燃烧手指供养佛菩提，胜过以国城妻子，诸珍宝物而供养。 《妙法莲华经·药王菩萨本事品》中，若复有人以下，是说明经理深远，能够受持此经的人，其福报最高。以三千世界满中七宝供养三圣（过去、现在、未来三世诸佛），不如受持此经中的一四句偈，其福报最高。之所以如此，下面用比喻来解释说明此经最尊第一，所以才能如此。有受持以下，是劝人流通此经，满足一切诸渴乏者，解除生死渴乏。如同寒冷的人得到火，去除烦恼冰霜；裸体的人得到衣服，法身得到庄严；商人得到向导，走上大道；如同孩子得到母亲，乳养法身；如同渡河得到船，到达彼岸；如同病人得到医治，烦恼如黑暗，灯照亮法相；如同贫穷的人得到宝藏，七财具足；如同百姓得到君王，远离烦恼我执；如同商人得到大海，得到无价宝珠；如同火炬驱除黑暗，智慧之光照耀世界，没有幽暗不被照亮。上面是说明外在的比喻，现在还用法来总结。若人得闻此《法华经》以下，第十一是劝人受持。
English
English version If the Great Dharma (referring to the 'Lotus Sutra') is not circulated widely to benefit all, sentient beings will become confused. If the Dharma is not practiced, the land will be occupied and abandoned. Therefore, entrusting this Dharma is because the Buddha wants it to be circulated, so stupas are built for offerings and entrustment. After the Buddha entered Nirvana, Bodhisattva Joyful Vision, out of respect for the Buddha's words, built stupas for offerings. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, Bodhisattva Joyful Vision again reported his thoughts, explaining that the Buddha entrusted the Dharma realm to people so that the Dharma would not be occupied and abandoned, and to encourage people to make offerings to the relics. Bodhisattva Joyful Vision then burned his arm, adorned with a hundred blessings, in front of the fourfold assembly (monks, nuns, laymen, and laywomen) as an offering, causing countless Shravakas (voice-hearers), Asamkhya (innumerable) people, to generate the Bodhi mind (the mind of enlightenment), and attain the Samadhi of the Rupa-kaya (the samadhi of the body of form). The fourfold assembly, seeing his armless state, felt compassion. Therefore, they made a vow, and through the power of their vows, he was restored to his original state. The sentient beings rejoiced at this extraordinary phenomenon, which reveals the meaning of the land being occupied and abandoned. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, from King Flower onwards, it explains the connection between the past and present, encouraging sentient beings to generate faith. Measuring merit, if one burns a finger as an offering to the Buddha's Bodhi, it is superior to offering countries, cities, wives, children, and various treasures. In the 'Medicine King Bodhisattva' chapter of the Lotus Sutra, 'If there is someone else' onwards, it explains the profound management, that those who can uphold this sutra have the highest merit. Offering the Three Jewels (Buddha, Dharma, Sangha) with the Three Thousand Great Thousand Worlds filled with the seven treasures is not as good as upholding a four-line verse from this sutra, whose merit is the highest. The reason for this is explained below with a metaphor, illustrating that this sutra is the most supreme and first, so it can be like this. 'Having upheld' onwards, it encourages people to circulate this sutra, satisfying all those who are thirsty, relieving the thirst of birth and death. It is like a cold person getting fire, removing the ice and frost of afflictions; a naked person getting clothes, the Dharma body getting adornment; a merchant getting a guide, walking on the great road; like a child getting a mother, nurturing the Dharma body; like getting a boat to cross the river, reaching the other shore; like a sick person getting healed, afflictions are like darkness, a lamp illuminates the Dharma's appearance; like a poor person getting treasure, having the seven treasures complete; like the people getting a king, being far from afflictions and ego; like a merchant getting the sea, getting priceless jewels; like a torch dispelling darkness, the light of wisdom illuminates the world, with no darkness not illuminated. The above explains the external metaphors, and now it is concluded with the Dharma. 'If a person hears this Lotus Sutra' onwards, the eleventh is to encourage people to uphold it. --------------------------------------------------------------------------------
Chinese
持。就中有六子句。第一劝下依受持。明流通之人。所得功德。无其遍畔。故言以佛智惠。筹量多少。不得其边也。第二若有人。闻是药王本事品者。劝下依弟子。应当随喜生信。知理是深。要其苦身。而流通者。亦得无量无边功德也。若有女人。得闻此经。尽是秽恶之刑。后不复受。此是实女也第三若如来灭后。五百岁中。有女人。闻经修行者。劝上依受持。此是依现为女也。诸佛遥赞叹。善男子汝能于释迦牟尼以下。结劝上依受持也。若有人闻药王品。随喜赞善以下。第四劝上依弟子。随喜生信。能永除三毒。下明闻此品。随喜赞善者。所德功德。如随喜品所明也。是宿王华以下。第五总劝二依受持。以此品嘱累于汝。当广流布。勿令断绝。魔得便也。汝当以神力。守护是经以下。总结劝二依受持。所以然者。此经即是阎浮提人。烦恼病之良药。若人有烦恼病者。得闻是经。烦恼消灭。得其真常。故言不老不死。亦可。得闻是经。要满百年。终不中拔。故言不老不死也。宿王华汝若见有受持是经以下。第六总劝二依弟子。随喜生信。广兴供养也。下劝人供养。何以故。是人当得度脱众生故。求佛道者。应于是人。生供敬心也。第十二明诸人得道。多宝赞叹也。 妙音菩萨品 此品所以来□欲弘经。要 现代汉语译本： 持。这段经文包含六个子句。第一句劝勉下位者依教奉行，受持此经。阐明流通此经之人，所得的功德广大无边，无法用佛的智慧来衡量其边际。第二句，如果有人听闻《药王本事品》，劝勉下位者依从弟子，应当随喜并生起信心，明白此经义理深奥。若能身体力行，流通此经，也能获得无量无边的功德。如果有女人听闻此经，就能摆脱种种污秽恶劣的形体，以后不再受此报应，这才是真正的女子。第三句，如果如来灭度后五百岁中，有女人听闻此经并修行，劝勉上位者依教奉行，受持此经，这是依据现世为女身而说的。诸佛遥远地赞叹：‘善男子，你能在释迦牟尼（Sakyamuni）[佛名]之后’，这是总结劝勉上位者依教奉行，受持此经。如果有人听闻《药王品》，随喜赞叹，以下是第四句，劝勉上位者依从弟子，随喜并生起信心，能永远去除贪嗔痴三毒。下面阐明听闻此品，随喜赞叹者，所获得的功德，如同《随喜品》所阐明的那样。‘是宿王华（Suwanghua）[菩萨名]’以下是第五句，总劝上位者和下位者都依教奉行，受持此经。以此品嘱托于你，应当广为流布，不要让它断绝，让魔有机可乘。‘你应当以神力，守护此经’以下是总结劝勉上位者和下位者都依教奉行，受持此经。之所以这样说，是因为此经就是阎浮提（Jambudvipa）[世界名]人的烦恼病的良药。如果有人有烦恼病，听闻此经，烦恼就会消灭，获得真常的境界，所以说‘不老不死’。也可以说，听闻此经，即使活满百年，也不会中途夭折，所以说‘不老不死’。‘宿王华（Suwanghua）[菩萨名]，你如果见到有人受持此经’以下是第六句，总劝上位者和下位者的弟子，随喜并生起信心，广兴供养。下面劝人供养，为什么呢？因为这个人将能度脱众生。求佛道的人，应当对这个人，生起恭敬之心。第十二部分阐明诸人得道，多宝（Prabhutaratna）[佛名]赞叹。 《妙音菩萨品》 此品之所以来，是为了弘扬佛经，需要...