Chinese
大正藏第 85 册 No. 2766 药师经疏 No. 2766 [cf. No. 1331 fasc. 12] 药师经疏 六是五根揵度。七是定揵度。八是见揵度。寻此人□是奢摩达多。何以知之。毗婆沙云。奢摩达多能知是义。其时入定不得咨问。入定已后迦旃延造论。第二是佛灭度后六百年中有五百罗汉。共师迦旃延造毗婆沙有百分。毗婆沙此云众说。五百罗汉大众共说。此即解八揵度。荆女五分释杂揵度。次女五分释使揵度。次有十分释智揵度。合有六十分流传此土。余四十分释后诸揵度。凉州乱失本不来。复有鞞婆沙有十四分。不出姓名。似是毗婆沙抄也。第二佛灭度后七百年中。有法胜比丘。造四分毗昙。嫌毗婆沙广博难寻故。择采毗婆沙要解。二百五十偈以为四分。即阿毗昙心。此谓为无比法所明无漏慧解隔凡成圣无能比者。王领诸数明其四分领诸论也。第四佛灭度后八百年中。有达摩多罗。造杂心有十四分。即是论主之师。所明众多不止一义故言杂也。其谓毗婆沙太广难寻。法胜四分略而难见。取毗婆沙三百五十偈。足法胜为六百偈。故其文云。极略难解知。极广令智退。我今处中说。广说义庄严。略难解知非毗昙之略。广令智退斥婆沙太广。此等四论皆是 现代汉语译本 六是五根揵度（五种感官能力的集合）。七是定揵度（禅定的集合）。八是见揵度（见解的集合）。寻找这个人，□是奢摩达多（Samathdatta）。何以得知？《毗婆沙》（Vibhasa，广解）说，奢摩达多能理解这个意义。当时入定无法咨询，入定之后，迦旃延（Katyayana）造论。第二是佛灭度后六百年中，有五百罗汉，共同与师迦旃延造《毗婆沙》，有百分。《毗婆沙》这里称为‘众说’，五百罗汉大众共同宣说。这即是解释八揵度。荆女用五分来解释杂揵度。次女用五分来解释使揵度。其次有十分来解释智揵度。总共有六十分流传到此土。其余四十分解释后面的各种揵度。凉州战乱遗失，原本就没有传来。又有鞞婆沙，有十四分，没有署名。似乎是《毗婆沙》的抄本。第二，佛灭度后七百年中，有法胜比丘，造《四分毗昙》。嫌《毗婆沙》广博难以寻觅，所以选择采摘《毗婆沙》的精要解释，用二百五十偈颂作为《四分》，即《阿毗昙心》。这被称为无比法，所阐明的是无漏智慧，能够使人脱离凡俗成就圣果，没有可以相比的。王领诸数，阐明其中的四分，统领各种论著。第四，佛灭度后八百年中，有达摩多罗（Dharmatrata），造《杂心》，有十四分。即是论主的老师。所阐明的众多，不止一个意义，所以称为‘杂’。他认为《毗婆沙》太广难以寻觅，《法胜四分》简略而难以理解。于是取《毗婆沙》三百五十偈颂，补充法胜为六百偈颂。所以他的文中说：‘极略难以理解，极广令人智退。我今取其中庸，广说义理庄严。’‘略难解知’不是《毗昙》的简略，‘广令智退’是批评《婆沙》太广。这些四论都是
English
English version Six is the Khandha (aggregate) of the five roots (five sense faculties). Seven is the Khandha of Samadhi (concentration). Eight is the Khandha of View (insight). Searching for this person, □ is Samathdatta (name of a person). How do we know this? The Vibhasa (Vibhasa, extensive explanation) says that Samathdatta can understand this meaning. At that time, he was in Samadhi and could not be consulted. After entering Samadhi, Katyayana (name of a person) composed a treatise. Secondly, six hundred years after the Buddha's Parinirvana, there were five hundred Arhats who, together with their teacher Katyayana, composed the Vibhasa, which has one hundred sections. Vibhasa here is called 'collective sayings,' spoken collectively by the assembly of five hundred Arhats. This explains the eight Khandhas. The Jing woman uses five parts to explain the miscellaneous Khandhas. The next woman uses five parts to explain the Khandhas of defilements. Next, there are ten parts to explain the Khandhas of wisdom. In total, sixty parts were transmitted to this land. The remaining forty parts explain the subsequent Khandhas. They were lost in the Liangzhou rebellion and were never transmitted here originally. There is also a Vibhasa with fourteen parts, without a named author. It seems to be a copy of the Vibhasa. Secondly, seven hundred years after the Buddha's Parinirvana, there was the Bhikshu Dharmasri, who composed the Four-Part Abhidhamma. He disliked the Vibhasa for being extensive and difficult to find, so he selected and extracted the essential explanations from the Vibhasa, using two hundred and fifty verses as the Four Parts, which is the Abhidhammahrdaya (Abhidhamma Heart). This is called the unparalleled Dharma, which elucidates the undefiled wisdom that can liberate beings from the mundane and enable them to attain sainthood, without comparison. Wang leads the various numbers, clarifying the four parts within it, leading all the treatises. Fourthly, eight hundred years after the Buddha's Parinirvana, there was Dharmatrata (name of a person), who composed the Miscellanea (杂心), which has fourteen parts. He was the teacher of the author of the treatise. What he elucidated was numerous, not just one meaning, so it is called 'Miscellanea.' He thought that the Vibhasa was too extensive and difficult to find, and the Four Parts of Dharmasri were concise but difficult to understand. So he took three hundred and fifty verses from the Vibhasa and supplemented Dharmasri to make six hundred verses. Therefore, his text says: 'Extremely concise is difficult to understand, extremely extensive causes wisdom to retreat. I now speak in the middle way, extensively explaining the adornment of meaning.' 'Concise and difficult to understand' is not the conciseness of the Abhidhamma, 'extensive causes wisdom to retreat' is criticizing the Vibhasa for being too extensive. These four treatises are all --------------------------------------------------------------------------------
Chinese
萨婆多部。皆明见有得道。次有成实论来。有师言。是昙无德部论。或言譬喻部。今谓此论无的谠一部遍采众家之义释善者而从之。后佛灭度后五百年中。有人有法名为正法。六百年去此为像法故。言愿为未来像法众生也。又应知五百年后魔王出世欲坏佛法。于时马鸣龙树及提婆等更造三论。至今三宝不断。由三大士魔王不复能坏佛法也。如来灭度千五百年后即是末法。所有大乘经藏皆龙王持去。五浊兴行。五浊者。一劫浊。二命浊。三烦恼浊。四众生浊。五见浊也。浊乃无量。一方化宜且说五种。劫浊众恶纷驰度虏兵饥饿大劫捋坏大生怖畏也。命浊者。保玩此身谓举常然无常忽至死至无期迫焉而到可畏怖处。烦恼浊者。烦或缠结系缚行人排回色声沈流香味造恶为盛不能自改。众生浊者。各各不同谗良贤善有财大悭贪而求施行于欲事不择亲善非谤三保。如是众恶亦不可乐。广在释论。见浊者。起诸邪见专事天神奉养外道杀生求福为恶弥甚为痛可援也。此时欲到人应怒力宣扬显说。住昔过去诸佛名字者。此下第二请问佛名及以国土。愿为解说得闻法要。第三结请也。佛告文殊。此下第二段如来答问。就答中凡有二阶。第一欲答先叹善哉。先叹次敕后许。宣说叹中善哉是总叹也。善犹好也所赞事好故名为善哉。是助辞乃能 现代汉语译本 萨婆多部（Sarvastivadins，一切有部）。都明确认为可以通过修行证悟得道。后来出现了《成实论》。有学者认为，这是昙无德部（Dharmaguptaka）的论著，也有人认为是譬喻部（ Sautrantika）。我认为这部论著并没有明确属于哪个部派，而是广泛采纳了各家的观点，选择其中好的加以采用。佛陀灭度后五百年，有人有法，这被称为正法时期。六百年后，就进入了像法时期，所以说，是为了未来像法时期的众生而说。还应该知道，五百年后，魔王将会出世，想要破坏佛法。那时，马鸣（Asvaghosa）、龙树（Nagarjuna）以及提婆（Aryadeva）等人重新撰写了三论。直到今天，三宝（佛、法、僧）才没有断绝。由于这三位大士的努力，魔王才无法破坏佛法。如来灭度一千五百年后，就是末法时期。所有的大乘经藏都将被龙王（Naga King）带走。五浊（five defilements）兴盛流行。五浊是：一、劫浊（kalpa turbidity）；二、命浊（life turbidity）；三、烦恼浊（klesa turbidity）；四、众生浊（sattva turbidity）；五、见浊（drsti turbidity）。浊有很多种，在这里只简单地说五种。劫浊是指各种罪恶纷乱，战争、外敌入侵、饥饿等大灾难接连发生，破坏生命，令人恐惧。命浊是指人们珍视自己的身体，以为是永恒的，但实际上无常迅速到来，死亡随时降临，令人感到恐惧。烦恼浊是指烦恼缠绕束缚修行人，使他们沉溺于声色犬马，造作恶业，不能自我改变。众生浊是指众生各不相同，诽谤善良贤能的人，有钱人非常吝啬，追求欲望时不分亲疏善恶，诽谤三宝。这些罪恶令人厌恶，详细内容在《释论》中有记载。见浊是指产生各种邪见，专门侍奉天神，信奉外道，杀生求福，作恶多端，令人痛心。在这个时期即将到来之际，人们应该奋力宣扬佛法，显明阐述。‘住昔过去诸佛名字者’，这以下是第二部分，请问过去诸佛的名字以及他们的国土，希望能够得到解说，听闻佛法要义。第三部分是总结请求。‘佛告文殊’，这以下是第二段，如来回答问题。在回答中，分为两个阶段。第一阶段是想要回答，先赞叹‘善哉’。先赞叹，然后命令，最后允许宣说。在赞叹中，‘善哉’是总的赞叹。‘善’是好的意思，所赞叹的事情是好的，所以称为‘善哉’。‘是’是助词，表示能够。
English
English version Sarvastivadins (Sarvastivadins). All clearly believe that enlightenment can be attained through practice. Later, the Tattvasiddhi Shastra appeared. Some scholars believe that this is a treatise of the Dharmaguptaka school, while others believe it is the Sautrantika school. I believe that this treatise does not clearly belong to any particular school, but rather widely adopts the views of various schools, selecting the good ones for adoption. Five hundred years after the Buddha's Parinirvana, there were people and Dharma, which was called the period of the True Dharma. Six hundred years later, it entered the period of the Semblance Dharma, so it is said that it is for the sentient beings of the future Semblance Dharma period. It should also be known that five hundred years later, the Demon King will appear, wanting to destroy the Buddha Dharma. At that time, Asvaghosa, Nagarjuna, and Aryadeva and others rewrote the Three Treatises. Until today, the Three Jewels (Buddha, Dharma, Sangha) have not been cut off. Thanks to the efforts of these three great Bodhisattvas, the Demon King has not been able to destroy the Buddha Dharma. One thousand five hundred years after the Tathagata's Parinirvana, it will be the period of the Degenerate Dharma. All the Mahayana sutras will be taken away by the Naga King (Naga King). The five defilements (five defilements) are flourishing. The five defilements are: 1. Kalpa turbidity; 2. Life turbidity; 3. Klesa turbidity; 4. Sattva turbidity; 5. Drsti turbidity. There are many kinds of turbidity, and here we will simply say five kinds. Kalpa turbidity refers to the chaos of various evils, with wars, foreign invasions, famine and other major disasters occurring one after another, destroying life and causing fear. Life turbidity refers to people cherishing their bodies, thinking that they are eternal, but in reality impermanence comes quickly, and death comes at any time, causing fear. Klesa turbidity refers to afflictions entangling and binding practitioners, causing them to indulge in sensual pleasures, create evil karma, and be unable to change themselves. Sattva turbidity refers to sentient beings being different from each other, slandering good and virtuous people, rich people being very stingy, pursuing desires without distinguishing between relatives and strangers, and slandering the Three Jewels. These evils are disgusting, and detailed content is recorded in the Shastra. Drsti turbidity refers to generating various evil views, specializing in serving gods, believing in external paths, killing living beings to seek blessings, and doing all kinds of evil, which is heartbreaking. As this period is about to arrive, people should strive to propagate the Dharma and clearly explain it. 'Those who dwell on the names of the Buddhas of the past', this below is the second part, asking about the names of the Buddhas of the past and their lands, hoping to be able to obtain explanations and hear the essentials of the Dharma. The third part is the concluding request. 'The Buddha told Manjushri', this below is the second paragraph, the Tathagata answers the question. In the answer, it is divided into two stages. The first stage is wanting to answer, first praising 'Excellent'. First praise, then order, and finally allow to speak. In the praise, 'Excellent' is the general praise. 'Good' means good, and the thing being praised is good, so it is called 'Excellent'. 'Is' is an auxiliary word, indicating that it is able to. --------------------------------------------------------------------------------
Chinese
为诸菩萨问等出其善事。汝大慈无量者。第二答前下为众生。上云愿为未来像法众生。今答云汝所以为众生者。乃是汝慈无量所以叹善哉也。问此往昔诸佛名字此第三答。第二问宣扬显说往昔过去诸佛名字及清净国土庄严之事。今答云汝所以问诸佛名字及国土者。乃不自为但为众生身。汝今谛听。此第四前结请上云愿为解说得闻法要。今答言汝审须闻者。汝今谛听教其安三慧也。汝今谛听一法戒其安闻慧也。善思思慧也。今之教安修慧汝既能安三慧。乃今分别为汝说之。众坐诸菩萨。此下第二明时众渴仰也 佛告东方去此十恒沙。此下第二段正答前问。就正答中凡有三种段。第一想行。第二单广愿。第三单广行也。就初想明行显中凡有三阶。第一牒他方佛名。即答其上问诸佛名字。既出佛名已。第二叹彼佛德业 第三略明行愿也。东方去此佛刹十洹沙。第一明彼佛去近远也。有佛名药师。第二句牒彼佛名答文殊。汝问我言。愿为未来像法众生说诸佛名字。今正答汝云。此佛刹十洹河沙有佛名药师琉璃光。岂不酬前问耶。解云。药师者借譬受名。世之药师能除人病内病。明如来能除众生三毒四到诸恶重罪教令修行四等六度辟药师也。琉璃光世之琉璃是拘所珍内明明果体具万德。譬之琉璃也。光者能除闇冥。欲明佛果具足 空有二解喻之光也。十号之中第十号者。一者多他阿伽度。此方译名曰如来。亦名如去。亦名如住。如来者。此是应佛。是慈悲故。乘婆若乘来化三界故云如来。故法华经论云。一者应佛菩提随所应见而为示现故。如经皆谓如来出释氏宫去伽耶城不远坐于道场得阿耨菩提。故如去者此是报佛也。乘如实道成心觉去故云如去。法华论云。二者报佛菩提。谓十地行满足得常涅槃证故。如经善男子我实成佛以来无量无边百千万亿那由他劫故。如住者此是法佛。古一如常住不变故云如住。法华论云。三者法佛菩提。谓如来藏性净涅槃常恒清净凉不变易故。如经谓如来实如知见三界之相。乃至不如三界见三界故。第二阿罗诃者。此方住译名为应供。亦杀贼云。亦云不生。应供者如来堪受世间二乘人天供养故云应供也。能断五住烦恼及习故名为杀贼也。无明螫皮脱故。于后世田中更不受生死名为不生。具此三义名阿罗诃也。第三三藐三佛陀者。此方住译名为正遍知也。正者异外道。遍知异二乘。二乘之人俱知有作四谛。不知无作四谛故。不得称为遍知。如来有作无作但知故。秤为遍知也。故云正遍知 第四毗侈遮罗那三那者。此方住译名为明行足。明者三明也。行者三业也。小乘者之人宿命明过去。但知八万劫事。天眼明未来但知 现代汉语译本： ‘空’和‘有’有两种解释，就像光明一样。十种称号中的第十种。第一种是Tathāgata（如来）：在这里被翻译为‘如来’，也称为‘如去’，或‘如住’。‘如来’是指应化身佛（Nirmāṇakāya），因为祂慈悲，乘坐般若之乘来到三界化度众生，所以称为‘如来’。因此，《法华经论》说：‘第一是应化身佛的菩提，随着所应见到的而为之示现。’例如，经典都说如来从释迦族（Śākya）的宫殿出来，到离伽耶城（Gayā）不远的地方，坐在菩提树下证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）。‘如去’是指报身佛（Saṃbhogakāya），乘坐如实之道成就心觉而离去，所以称为‘如去’。《法华论》说：‘第二是报身佛的菩提，指十地之行圆满，证得常寂涅槃（Nirvāṇa）。’例如，经典说：‘善男子，我实际上成佛以来，已经无量无边百千万亿那由他劫。’‘如住’是指法身佛（Dharmakāya），古来一如，常住不变，所以称为‘如住’。《法华论》说：‘第三是法身佛的菩提，指如来藏（Tathāgatagarbha）的自性清净涅槃，常恒清净凉爽不变易。’例如，经典说：‘如来真实如实地知见三界之相，乃至不如三界见三界。’ 第二种是Arhat（阿罗汉）：在这里被翻译为‘应供’，也称为‘杀贼’，或‘不生’。‘应供’是指如来堪受世间二乘（Śrāvaka and Pratyekabuddha）人天的供养，所以称为‘应供’。能够断除五住烦恼及其习气，所以称为‘杀贼’。因为无明之壳脱落，于后世的田中不再受生死，所以名为‘不生’。具足这三种含义，称为Arhat（阿罗汉）。 第三种是Samyaksaṃbuddha（三藐三佛陀）：在这里被翻译为‘正遍知’。‘正’是区别于外道，‘遍知’是区别于二乘。二乘之人只知道有为四谛（catvāri āryasatyāni），不知道无为四谛，所以不能称为‘遍知’。如来知道有为和无为，所以称为‘遍知’。因此称为‘正遍知’。 第四种是Vidyācaraṇasaṃpanna（毗侈遮罗那三那）：在这里被翻译为‘明行足’。‘明’是指三明（tisro vidyāḥ），‘行’是指三业（身语意）。小乘之人宿命明只能知道过去八万劫的事情，天眼明只能知道未来。