English
English version 2. Encountering the calamity of foreign invasion. This refers to the evil kings of other countries, who, greedy for our land and position, invade our territories and cities, disturbing and threatening our people. This is the calamity of foreign invasion. If one can wholeheartedly remember the name of Bhaisajyaguru-vaiduryaprabharaja Tathagata (Medicine Buddha), then the rebellious bandits from other lands will not be able to harm you. How do those who respectfully revere the Medicine Buddha do so? Being humble and cautious, and fearing danger, is called 'respect'. Praising the wisdom and virtue of the Medicine Buddha is called 'reverence'. Among all the people, no one's virtue can surpass that of the Medicine Buddha, this is called 'veneration'. The fear and awe of the Medicine Buddha exceeds the fear and awe of one's parents, this is called 'importance'. The sutra says: 'Furthermore,' to 'five hundred precepts'. The following passage explains 'how to restore purity after violating precepts' in four parts: first, upholding precepts; second, violating precepts; third, making offerings; and fourth, receiving protection. This is the first part. Someone asks: Why do sentient beings take refuge in the Three Jewels (Sanctuary)? The answer is: The Nirvana Sutra, volume five, says: All sentient beings, because they fear the various afflictions of birth and death, take refuge in the Three Jewels. For example, a herd of deer, fearing the pursuit of hunters, once they escape, if they jump once, it is like one refuge; like jumping three times, it is like three refuges. Because of these three jumps, the deer can obtain peace and happiness. Sentient beings are also like this, because they fear the harm of the Four Maras evil hunters, they take refuge in the Three Jewels. Because of taking refuge in the Three Jewels, they can obtain peace and happiness. Why can't one serve other gods? The Mahaprajnaparamita-sastra, volume two, says: For example, Mahesvara (Great自在天), translated into Chinese is 'Great自在', has eight arms, three eyes, and rides a white bull. Also, Visnu (遍闷), translated into Chinese is '遍闷', has four arms, holding various Dharma instruments, holding a wheel, and riding a golden-winged bird. Also, Kumara (童子), translated into Chinese is '童子', holding a chicken, holding a bell, holding a red flag, and riding a peacock. These are all great generals of the gods. If these three gods like someone, they can make them get what they want; if these three gods dislike someone, they can make them perish for seven lifetimes. Since they have such great power, why can't one serve them? The answer is: These gods themselves are often in fear and cannot remove various declines and sufferings. Some people serve and respect them, but they cannot avoid being submerged in the sea of sorrow in this life; some people do not respect and do not make offerings to them, but it does not prevent them from enjoying wealth and happiness in this life. It should be known that these are all false and unreal. Therefore, wise people do not belong to the gods. Also, the Sutra on Rebirth by Vow says: One reaps what one sows, it is not given by the gods. Someone asks: If one upholds the Eight Precepts, one must have eight conditions to complete the precept body, then does one need to receive all Five Precepts to complete the precept body, or can one receive them separately? The answer is: The Mahaprajnaparamita-sastra, volume thirteen, says: There are five ways to uphold the Five Precepts, therefore there are five names for Upasaka. The first is called 'one-part practitioner Upasaka'. --------------------------------------------------------------------------------
Chinese
三者多分行忧婆塞。四者满分行优婆塞。五者断淫优婆塞。一分行者。唯受一戒。少分行者。若受二戒。若受三戒。多分行者。谓受四戒。满分行者。尽持五戒。断淫者受五戒。已师前更作誓言。我于自妇不复行淫。云何受持十戒。谓男女等发心出家。创初与受受此戒唯通沙弥沙弥尼。受菩萨一百四戒者。菩萨戒多少诸经论说咸悉不问。如宋本云二十四戒。唐本云四百戒金。此经本一百四戒。犯网经有十重四十八轻。瑜伽地持有四重二十五轻。此由菩萨戒多疑心。即是如来随病说药多少不同。如声闻戒中。或五戒八戒二百五十戒五百戒等。以在家出家及男女不同差别非一。如来量根优劣故制有异数。此亦应尔。梵本不同。有此三别。是故译经三藏称本而翻故有此不同。二百五十戒者。此亦不定。若依瑜伽。苾刍有一百五十一戒合一百。众学但为一戒。以众学随举三业。皆是不可限以百数。苾刍尼五百戒者。此亦不定。如四分尼律及尼戒不满四百戒。盖由开合故尔。 经。于随所至恶道 二毁禁。谓由破诸戒故堕于恶道。 经。若能至如来者 三供养。谓劝诸毁禁者。令修供养药师如来。 经。决定不受三恶道报 四蒙救 谓由供养彼如来故。能令重业决定不受。 或有至极苦 八临难蒙恩文 多分行优婆塞（Upasaka，在家男居士）：受持四条戒律的优婆塞。 满分行优婆塞：完全受持五条戒律的优婆塞。 断淫优婆塞：受持五条戒律，并且在师父面前发誓，即使面对自己的妻子也不再行淫。 一分行者：只受持一条戒律的人。 少分行者：受持两条或三条戒律的人。 多分行者：受持四条戒律的人。 满分行者：完全受持五条戒律的人。 断淫者：受持五条戒律后，在师父面前再次发誓，不再与自己的妻子行淫。 如何受持十戒？指男女等发心出家，最初给予受持的戒律，只适用于沙弥（Sramanera，男出家众）和沙弥尼（Sramanerika，女出家众）。 受菩萨一百零四戒的人：菩萨戒的数量在各种经论中的说法各不相同，不必深究。例如，宋代的版本说是二十四戒，唐代的版本说是四百戒。这部经中说的是一百零四戒。犯《梵网经》中有十条重戒和四十八条轻戒，《瑜伽师地论》中有四条重戒和二十五条轻戒。这是因为菩萨戒有很多疑虑之处，所以如来（Tathagata，佛陀）根据不同的情况开出不同的药方，数量有所不同。就像声闻戒中，有五戒、八戒、二百五十戒、五百戒等。因为在家、出家以及男女的不同，差别很大。如来根据众生根器的优劣，制定了不同的戒律数量。这里也应该这样理解。梵文原本不同，所以有这三种差别。因此，翻译经典的法师根据不同的梵文版本进行翻译，所以才会有这些不同。 二百五十戒：这个数字也不固定。如果按照《瑜伽师地论》，比丘（Bhikkhu，男出家众）有一百五十一条戒，加上一百条众学戒，但众学戒算作一条戒。因为众学戒涉及身、口、意三业，无法用一百来衡量。比丘尼（Bhikkhuni，女出家众）的五百戒：这个数字也不固定。例如，《四分律》和《比丘尼戒本》中，比丘尼戒都不满四百条。这可能是因为开合的原因。 经文：‘于随所至恶道’——第二，毁禁。指因为破戒而堕入恶道。 经文：‘若能至如来者’——第三，供养。指劝导那些破戒的人，让他们修供养药师如来（Bhaisajyaguru，药师佛）。 经文：‘决定不受三恶道报’——第四，蒙救。指因为供养药师如来，能够使原本必定要承受的严重恶报得以避免。 或有至极苦——第八，临难蒙恩文
English
’Those who practice partially as Upasaka (lay male devotee)’: Upasakas who observe four precepts. ’Those who practice fully as Upasaka’: Upasakas who observe all five precepts. ’Upasaka who abstains from sexual activity’: One who observes the five precepts and makes a vow before the teacher not to engage in sexual activity even with one's own wife. ’Those who practice partially’: Those who observe only one precept. ’Those who practice a few precepts’: Those who observe two or three precepts. ’Those who practice partially’: Those who observe four precepts. ’Those who practice fully’: Those who observe all five precepts completely. ’One who abstains from sexual activity’: After observing the five precepts, one makes a vow again before the teacher not to engage in sexual activity with one's own wife. ’How to uphold the ten precepts?’: It refers to the precepts initially given to men and women who aspire to leave home, and these precepts are only applicable to Sramaneras (male novice monks) and Sramanerikas (female novice monks). ’Those who receive the one hundred and four Bodhisattva precepts’: The number of Bodhisattva precepts varies in different sutras and treatises, and there is no need to delve into it. For example, the Song dynasty version says there are twenty-four precepts, while the Tang dynasty version says there are four hundred precepts. This sutra says there are one hundred and four precepts. The Brahma Net Sutra (Brahmajala Sutra) has ten major precepts and forty-eight minor precepts, while the Yogacarabhumi-sastra has four major precepts and twenty-five minor precepts. This is because there are many doubts about the Bodhisattva precepts, so the Tathagata (Buddha) prescribes different medicines according to different situations, and the number varies. Just like in the Sravaka precepts, there are five precepts, eight precepts, two hundred and fifty precepts, five hundred precepts, etc. Because of the differences between lay people, renunciants, men, and women, the differences are great. The Tathagata formulated different numbers of precepts according to the superiority or inferiority of beings' capacities. This should also be understood in this way. The Sanskrit originals are different, so there are these three differences. Therefore, the masters who translated the scriptures translated according to different Sanskrit versions, so there are these differences. ’Two hundred and fifty precepts’: This number is also not fixed. If according to the Yogacarabhumi-sastra, a Bhikkhu (male monastic) has one hundred and fifty-one precepts, plus one hundred precepts of common learning, but the precepts of common learning are counted as one precept. Because the precepts of common learning involve the three karmas of body, speech, and mind, they cannot be measured by one hundred. ’Five hundred precepts for Bhikkhunis (female monastics)’: This number is also not fixed. For example, in the Dharmaguptaka Vinaya and the Bhikkhuni Pratimoksha, the Bhikkhuni precepts are less than four hundred. This may be due to the opening and closing of the precepts. ’Scripture: ‘In whatever evil path one goes’’—Second, violating precepts. It refers to falling into evil paths because of breaking precepts. ’Scripture: ‘If one can reach the Tathagata’’—Third, making offerings. It refers to advising those who have broken precepts to cultivate and make offerings to Bhaisajyaguru (Medicine Buddha). ’Scripture: ‘Definitely will not receive the retribution of the three evil paths’’—Fourth, receiving salvation. It refers to being able to avoid the severe evil retribution that one would have certainly received because of making offerings to Bhaisajyaguru. ’Or there is extreme suffering’—Eighth, receiving grace in times of difficulty. --------------------------------------------------------------------------------
Chinese
分为三。一遇难。二称名。三遂愿。此则初也。诸谓女人临难之时受于极苦。或丧身殒命等。 经。若能至如来者 二称名。谓劝诸女人等。临危厄者。令至心念药师如来。 经。速得解脱至夺其魂魄 三遂愿。由念供养彼如来故。无诸痛恼。速得解脱。所生孩子支体成满色貌端严。睹者钦敬利根聪睿寿命延长。不为非人害其魂魄。 经。尔时世尊至多生疑或 三师资辨益文分为三。一佛问庆嘉。二阿难具陈。三如来顺成。此则初也。慧命者叹德也。谓无流胜解顺空不断。以此为命故云慧命。即离五种邪命。如无上依经及诸经论说。若在家人五种不净。一卖刀仗。二贩鱼肉。三货生口。四造毒药。五酤诸酒。以斯存命故非净命。出家离此。以慧为命。又慧非诸过。亦为净命。或言长老。谓年尊德广亦是美行之异名。今言具寿义亦非异。阿难者此云欢喜。亦云庆喜。欢喜之名三因缘立。一过去因缘。如经中说。释迦过去行菩萨时。作一陶师名曰大光。值过去世释迦文佛父名净饭。母曰摩耶。侍者弟子名曰阿难。国土眷属如今无别因。即发愿。愿我当来成得佛道。还如今佛因斯本愿今得成佛故。令侍者还字阿难。二现在因缘。阿难比丘面貌端政。世人见之莫不欢喜故字阿难。故智论中赞叹面如净满月眼 现代汉语译本 分为三：一、遇难。二、称名（称念佛名）。三、遂愿。这是第一部分。所说的女人在面临危难时，会遭受极大的痛苦，或者丧命等。 经文：‘若能至如来者’，这是第二部分，称名。劝导各位女人等，在面临危难时，要至诚恳切地念诵药师如来的名号。 经文：‘速得解脱至夺其魂魄’，这是第三部分，遂愿。由于念诵供养药师如来的缘故，没有各种痛苦烦恼，迅速得到解脱。所生的孩子肢体完整，相貌端正庄严，见到的人都钦佩敬重，具有敏锐的智慧，寿命延长，不会被非人夺取魂魄。 经文：‘尔时世尊至多生疑或’，这是第三部分，师资辨益文，分为三部分：一、佛问庆嘉（佛陀询问庆嘉）；二、阿难具陈（阿难详细陈述）；三、如来顺成（如来顺应成就）。这是第一部分。慧命者，是赞叹德行。指无漏的殊胜理解，顺应空性而不间断。以这个作为生命，所以称为慧命。也就是远离五种邪命。如《无上依经》及各种经论所说，如果是在家人，有五种不净的职业：一、卖刀枪；二、贩卖鱼肉；三、贩卖人口；四、制造毒药；五、卖酒。以这些为生，所以不是清净的生命。出家人远离这些，以智慧为生命。而且智慧没有各种过失，也是清净的生命。或者说长老，指年长德高，也是美好行为的异名。现在说的具寿，意义也没有不同。阿难（Ānanda）的意思是欢喜，也叫庆喜。欢喜这个名字有三个因缘：一、过去因缘。如经中所说，释迦牟尼佛过去行菩萨道时，做一位陶师，名叫大光。遇到过去世的释迦文佛的父亲名叫净饭（Śuddhodana），母亲名叫摩耶（Māyā），侍者弟子名叫阿难。国土眷属如今没有差别，因此发愿，愿我将来成就佛道，还像如今的佛一样。因为这个本愿，现在得以成就佛道，所以让侍者还叫阿难。二、现在因缘。阿难比丘面貌端正，世人见到他没有不欢喜的，所以叫阿难。所以《智论》中赞叹他面如净满月，眼睛...