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English version: Hold. There are six sub-clauses in this section. The first encourages subordinates to follow and uphold the teachings, clarifying the merits gained by those who circulate this scripture, which are so vast and boundless that they cannot be measured by the wisdom of the Buddha. The second, if someone hears the 'Medicine King Chapter', encourages subordinates to follow disciples, they should rejoice and generate faith, understanding the profound principles of this scripture. If one can diligently circulate this scripture, they will also gain immeasurable merits. If a woman hears this scripture, she can be freed from all defiled and evil forms, and will not receive such retribution in the future; this is a true woman. The third, if in the five hundred years after the Tathagata's (Tathagata) [another name for Buddha] extinction, a woman hears this scripture and practices it, it encourages superiors to follow and uphold the teachings, based on the present female form. The Buddhas praise from afar: 'Good man, you can after Sakyamuni (Sakyamuni) [name of a Buddha]', this is a summary encouraging superiors to follow and uphold the teachings. If someone hears the 'Medicine King Chapter', rejoices and praises, the following is the fourth clause, encouraging superiors to follow disciples, rejoice and generate faith, able to permanently remove the three poisons of greed, anger, and ignorance. Below it clarifies that those who hear this chapter, rejoice and praise, the merits they gain are as explained in the 'Rejoicing Chapter'. 'It is Suwanghua (Suwanghua) [name of a Bodhisattva]' below is the fifth clause, generally encouraging both superiors and subordinates to follow and uphold the teachings. Entrusting this chapter to you, you should widely circulate it, do not let it be cut off, allowing demons to take advantage. 'You should use your divine power to protect this scripture' below is a summary encouraging both superiors and subordinates to follow and uphold the teachings. The reason for this is that this scripture is the good medicine for the afflictions of the people of Jambudvipa (Jambudvipa) [name of a world]. If someone has the disease of affliction, hearing this scripture, the afflictions will be eliminated, and they will attain the state of true permanence, so it is said 'not old, not dead'. It can also be said that hearing this scripture, even if one lives to be a hundred years old, they will not die prematurely, so it is said 'not old, not dead'. 'Suwanghua (Suwanghua) [name of a Bodhisattva], if you see someone upholding this scripture' below is the sixth clause, generally encouraging the disciples of both superiors and subordinates, to rejoice and generate faith, and widely make offerings. Below it encourages people to make offerings, why? Because this person will be able to liberate sentient beings. Those who seek the Buddha path should have reverence for this person. The twelfth part explains that many people attain the path, and Prabhutaratna (Prabhutaratna) [name of a Buddha] praises. 'The Chapter of the Wonderful Sound Bodhisattva' The reason for this chapter's arrival is to promote the scriptures, it needs... --------------------------------------------------------------------------------
Chinese
须分身散体。殊刑六道。非行处行。流通大法。故有此品来也。此是药王一流有三意。一欲显德行之方轨。二为流通方轨。欲使诸小菩萨则而行之。三为一段诸人得道。就中有三段经文。初又从讫故来至。此应在方便品。略说三请中事。尔时华德白佛以下。至陀罗尼。在药王品中来。还归本土以下。应普贤品后也。就中大泮有十二段。第一放二种光。照净华宿王智佛国。召于妙音妙音大士。何假光召。但此土时会。及妙音所得。诸小菩萨。要以光为缘。故以光召也。放大人想肉结光明者欲显大乘最上之理也。眉间白豪者。欲明中道之义也。第二一切净光庄严以下。叹妙音德行。初叹智。后叹定。第三释迦牟尼以下。明妙音与彼佛辞。兼被戒敕。莫轻彼国。生下劣想。释迦应同丈六。现处苦秽。菩萨众等。其刑亦等。汝身长大端正。是故敕汝。见彼佛菩萨及国土。于此三事。莫生下劣也。师令教至。妙音即受戒敕也。我今诣彼。皆是如来神力。智惠庄严故。得住彼土侍树。于上三事。不起下劣想也。又解。妙音法身大士。岂假如来之力。俱为会中诸小菩萨。现有所假。故道。皆是如来神力也。第四妙音欲来光现瑞相。欲使土众生。豫生渴仰。兼作利益也。第五文殊以下。为其请。文殊岂容不达。但始行之流不恻其意。是 现代汉语译本 需要分身散体，经历六道轮回的各种刑罚。在不应修行的地方修行，流通大法，所以才有这一品的出现。这药王一脉有三重含义：一是想要彰显德行的规范，二是为流通这些规范，想让各位小菩萨效法而行，三是为了让一部分人得道。其中有三段经文。首先，从‘讫故来至’开始，这应该在方便品中，略说了三请的事情。然后，‘尔时华德白佛’以下，到‘陀罗尼’，是在药王品中出现的。最后，‘还归本土’以下，应该在普贤品之后。其中大概有十二段。第一段是释放两种光芒，照耀净华宿王智佛（Jinghua Suwangzhi Buddha，佛名）的国土，召唤妙音（Miaoyin，菩萨名）大士。为什么要用光来召唤呢？只是因为此土的时机，以及妙音所得的，各位小菩萨，需要以光为缘，所以用光来召唤。释放大人相肉结光明，是想要彰显大乘最上的道理。眉间白毫，是想要阐明中道的意义。第二段，‘一切净光庄严’以下，赞叹妙音的德行。先赞叹智慧，后赞叹禅定。第三段，释迦牟尼（Shijiamouni，佛名）以下，说明妙音与彼佛（Bi fo，指净华宿王智佛）告别，兼被戒敕，不要轻视那个国度，产生低劣的想法。释迦应与丈六金身相同，显现于苦难污秽之处，菩萨众等，他们的刑罚也相同。你的身形高大端正，所以告诫你，见到彼佛、菩萨以及国土，对于这三件事，不要产生低劣的想法。师父命令教导，妙音立即接受戒敕。我现在前往那里，都是如来（Rulai，佛的称号）的神力、智慧庄严的缘故，才能住在那个国土侍奉树木，对于以上三件事，不起低劣的想法。另一种解释是，妙音法身大士，难道需要如来的力量吗？都是为了会中的各位小菩萨，显示有所凭借，所以说，都是如来的神力。第四段，妙音想要到来，光芒显现瑞相，想要让此土众生，预先产生渴望仰慕之心，兼作利益。第五段，文殊（Wenshu，菩萨名）以下，为他请示。文殊怎么会不明白呢？只是刚开始修行的人不了解他的意思，是
English
English version It requires dividing and scattering the body, enduring various punishments in the six realms of existence. Practicing where one should not practice, circulating the Great Dharma, hence the appearance of this chapter. This lineage of Medicine King (Yaowang, a bodhisattva) has three meanings: first, to manifest the standards of virtuous conduct; second, to circulate these standards, wanting all lesser bodhisattvas to emulate and practice them; third, to enable a segment of people to attain enlightenment. Within this, there are three sections of scripture. Initially, from 'qigu laizhi' (讫故来至, 'having come to an end'), this should be in the 'Expedient Means' chapter, briefly discussing the three requests. Then, from 'E'rshi Huade bai Fo' (尔时华德白佛, 'At that time, Huade said to the Buddha') down to 'Dharani' (陀罗尼, 'mantra'), it appears in the 'Medicine King' chapter. Finally, 'Huan gui bentu' (还归本土, 'returning to one's homeland') should be after the 'Samantabhadra' chapter. Within this, there are roughly twelve sections. The first section is releasing two kinds of light, illuminating the Buddha-land of Jinghua Suwangzhi Buddha (净华宿王智佛, Pure Flower Constellation King Wisdom Buddha), and summoning the Bodhisattva Miaoyin (妙音, Wonderful Sound). Why summon with light? It is only because of the timing in this land, and what Miaoyin has attained, that the lesser bodhisattvas need light as a condition, hence summoning with light. Releasing the light of the marks of a great man and the flesh protuberance is to manifest the supreme principle of the Great Vehicle. The white hair between the eyebrows is to clarify the meaning of the Middle Way. The second section, from 'Yiqie jingguang zhuangyan' (一切净光庄严, 'All pure light adornment') onwards, praises Miaoyin's virtuous conduct. First praising wisdom, then praising samadhi. The third section, from Shakyamuni (释迦牟尼, the Buddha) onwards, explains Miaoyin's farewell to that Buddha (Bi fo, that Buddha, referring to Jinghua Suwangzhi Buddha), and also being warned and instructed not to despise that land, or generate inferior thoughts. Shakyamuni should be the same as the sixteen-foot golden body, appearing in places of suffering and defilement, and the punishments of the bodhisattva assembly are also the same. Your form is tall and upright, therefore I instruct you, upon seeing that Buddha, bodhisattvas, and land, do not generate inferior thoughts about these three things. The teacher ordered instruction, and Miaoyin immediately accepted the warning and instruction. My going there now is all due to the divine power and wisdom adornment of the Tathagata (Rulai, Thus Come One, an epithet of the Buddha), enabling me to dwell in that land and serve the trees, without generating inferior thoughts about the above three things. Another explanation is, does the Dharmakaya Bodhisattva Miaoyin need the power of the Tathagata? It is all for the sake of the lesser bodhisattvas in the assembly, showing that there is something to rely on, hence it is said, 'It is all the divine power of the Tathagata.' The fourth section, Miaoyin wants to come, and the light manifests auspicious signs, wanting the beings of this land to generate longing and admiration in advance, and also to create benefits. The fifth section, from Manjushri (Wenshu, a bodhisattva) onwards, is asking on his behalf. How could Manjushri not understand? It is just that those who have just begun practicing do not understand his intention, it is --------------------------------------------------------------------------------
Chinese
以文殊为□之流。故发斯问也。第六尔时释迦以下。如来答。妙音欲来。为供养听法故。先瑞相也。第七文殊白佛以下。问彼菩萨。修何功德。有是神力。神通是果。果不自有。要由于因。故问行何三昧。识名字故。与彼同习。然后乃可得见。如其不见。其身细妙。非我境界。何由可见。故言。愿世尊。以神通力。彼菩萨来。令我得见。所以不答。圣者玄鉴知华得后问。若答华得。即通答也。自下高推多宝。命其人也。所以然者。正欲二佛同心。为于一理也。第八于时妙音菩萨以下。明妙音发来至此。相问相问讯流通方法。请见多宝也。此问同大乐说。欲见多宝也。上来至此。是是方便品中事。第九尔时华得以下。接次药王品末也。今答华得。即通文殊。亦可前答文殊。但经家见文句相似。不能烦文。隐前而显后也。下明妙音。过去修行来久。有是神力。即会故今也。第十佛告华得。汝但见妙音以下。明妙音符应六道现刑说法。于神通变化知惠。无所损咸者。意谓。菩萨非行处行谓损。菩萨得故言无所损咸也。若干智惠。即释迦符应六通。乃至后宫流通大化。广作利益。道成万行。斯备智惠余余明。何损之有也。第十一上明现刑非一。即是神通之果。果不自有。要由因得。何以故。如来下答三昧。名现一切色身。妙音 现代汉语译本 以文殊（Manjusri，菩萨名）为首的众人。所以发起这样的提问。第六，尔时释迦（Sakyamuni，佛名）以下。如来（Tathagata，佛的称号）回答。妙音（Gadgadasvara，菩萨名）想要前来，为了供养和听法，所以先出现瑞相。第七，文殊（Manjusri）禀告佛以下。询问那位菩萨，修习了什么功德，有这样的神通力量。神通是结果，结果不是自然产生的，一定有其原因。所以询问他修行了什么三昧（Samadhi，禅定），为了了解他的名字，与他一同修习。然后才可能得见。如果不能得见，他的身形细微精妙，不是我的境界所能及的，如何能够见到？所以说：‘愿世尊（Bhagavan，佛的尊称）以神通力量，让那位菩萨前来，让我能够得见。’之所以不回答，是因为圣者玄鉴，知道华德（Kutiladanta，菩萨名）会随后提问。如果回答了华德（Kutiladanta），就等同于全部回答了。下面高度推崇多宝（Prabhutaratna，佛名），称呼他的名字。之所以这样，正是想要两位佛同心，为了同一个道理。第八，于时妙音菩萨（Gadgadasvara）以下。说明妙音（Gadgadasvara）出发前来此处，互相问候，流通方法，请求拜见多宝（Prabhutaratna）。这个提问与《大乐说》相同，想要拜见多宝（Prabhutaratna）。从上面到这里，是《方便品》中的事情。第九，尔时华德（Kutiladanta）以下。紧接着《药王品》的末尾。现在回答华德（Kutiladanta），就等同于回答文殊（Manjusri）。也可以先回答文殊（Manjusri），但是经书编纂者认为文句相似，不想过于繁琐，所以隐藏了前面的回答，而显现后面的回答。下面说明妙音（Gadgadasvara）过去修行很久，才有这样的神通力量，即会合过去和现在。第十，佛告诉华德（Kutiladanta）：你只看到妙音（Gadgadasvara）以下。说明妙音（Gadgadasvara）符合六道，显现形体说法。对于神通变化智慧，没有什么损失。意思是说，菩萨不是在不该去的地方行事，‘行’意味着损失，菩萨得到了，所以说没有什么损失。若干智慧，即释迦（Sakyamuni）符合六神通，乃至后宫流通大化，广泛地作出利益。道业成就万行，这些都具备智慧，还有什么损失呢？第十一，上面说明显现形体不是唯一的，这就是神通的结果。结果不是自然产生的，一定有原因。为什么呢？如来（Tathagata）下面回答三昧（Samadhi），名为现一切色身。妙音（Gadgadasvara）