English
English version With the word 'joy'. The *Mahaprajnaparamita-sastra* says: In the past, there was a king of the white race named Simhahanu (Śīhahanu, grandfather of Shakyamuni Buddha), who had four sons: the first was Suddhodana (Śuddhodana, father of Shakyamuni Buddha), the second was Suklodana, the third was Dronodana, and the fourth was Amrtodana. Suddhodana had two sons: the first was Siddhartha (Siddhartha, Shakyamuni Buddha), and the second was Nanda. Suklodana had two sons: the first was Bhadrika, and the second was Tisya. Dronodana had two sons: the first was Devadatta, and the second was Ananda (Ānanda). Amrtodana had two sons: the first was Mahanama, and the second was Aniruddha. Now, this Ananda is the Buddha's cousin. Sutra: At that time, the life of wisdom arrived, and there was no more doubt. Secondly, Ananda fully explained, and the text is divided into three parts: first, to show one's own truth and sincerity; second, to fear that others will not believe; and third, to generate slander and fall into suffering. The first part is divided into four sections: first, a statement; second, an inquiry; third, an explanation; and fourth, a conclusion. This is the first part. Now, this Ananda shows his self-confidence, so there is no doubt. Sutra: Why is that? Second, an inquiry. Why is there no doubt? Sutra: Everything is pure. Third, an explanation. There is nothing that is not pure in body, speech, and mind. If afflictions are not exhausted, the three karmas are tainted, what is seen is unclear, and what is said is uncertain, doubt can arise. The Tathagata has exhausted the habits of affliction, the three karmas are pure, what is seen is clear, and what is said is definite. Therefore, there is no doubt. Sutra: The World-Honored One is without difference. Fourth, a conclusion. Like the sun and moon, Mount Sumeru, neither falling nor tilting. The Buddha's words are without difference, and so it is. Sutra: Great virtue, such merit. Second, fearing that others will not believe. Perhaps there are sentient beings covered by ignorance, with incomplete roots of faith, confused and bewildered, making unprofitable words in the Buddha's profound realm. How can one obtain boundless and supreme merit by merely reciting the name of one Tathagata? Because of this doubt, they destroy themselves. Sutra: If the mind does not believe and accept, one will fall into suffering. Third, generating slander and falling into suffering, arising from slander, one obtains the three evil fruits. Reincarnation is boundless, like a long life of darkness like night. Abundant means benefit, and beneficial means joy. Therefore, the Tang version says: losing great benefit and joy, that is its meaning. Benefit refers to worldly good results, and joy refers to the other-worldly Nirvana. Hearing the name of Bhaisajyaguru Buddha, believing and accepting --------------------------------------------------------------------------------
Chinese
恭敬。近得世间善果之利。远获出世涅槃之乐。金为不信生诽谤故既堕恶趣。所以失大利乐。 经。佛言至无有是处 三如来顺成文分为六。一正明顺成。二甚为难谅。三信微加力。四非谛小机。五受质诚难。六劫穷尽赞。此则初也。谓闻药师佛名。至心受持不生疑惑。堕恶趣者无有是处。 经。阿难至难信 二甚为难谅。谓药师如来名号功德是无分别智证如如成故。诸佛境界诚为难信。 经。汝令至威力 三信微加力。阿难信受是佛威力。 经。非一切至摩诃萨 四非谛小机。举二乘人不能信解故。法华第二云。一切声闻及辟支佛。于此经中力所不及。唯除一生补处者。如弥勒等是道理通论。初地已上菩萨各得无分别智。地地证得。真如法界。于佛所成名称功德随分信解。今言唯除一生补处者。据因位之中信极者为言。以此菩萨因中见性分明故作此说。非谓一生已外皆不信解。 经。阿难至信难于此 五受质诚难。人身难得者。涅槃三十四云。佛于一时取地少土置于爪上。问迦叶曰。我此土多一切十方大地土多。迦叶菩萨而白佛言。一切十方大地土多。如来爪上少不足言。佛言。迦叶舍于人身还得人身者。如爪上土。舍于人身得三恶身。如一切十方大地土也。三宝中信敬尊重亦难可 现代汉语译本：恭敬之心，能使人近期获得世间善果的利益，远期获得出世涅槃（Nirvana）的快乐。如果像金那样，因为不相信而产生诽谤，就会堕入恶趣（evil realms），从而失去巨大的利益和快乐。 经文：佛说，这种情况绝不可能发生。 解释：这段经文顺应前文，分为六个部分。第一部分是正面阐明顺应之理；第二部分说明此理甚为难以理解；第三部分说明信心稍加力量即可理解；第四部分说明这不是小根器的人所能理解的；第五部分说明接受质朴的真诚非常困难；第六部分是赞叹此理无尽。这里是第一部分，意思是说，如果听闻药师佛（Bhaisajya-guru）的名号，至诚受持，不生疑惑，那么堕入恶趣的情况绝不可能发生。 经文：阿难（Ananda），诸佛的境界难以置信。 解释：第二部分说明此理甚为难以理解。药师如来（Bhaisajya-guru Tathagata）的名号功德，是无分别智证悟真如（Tathata）而成就的，所以诸佛的境界确实难以置信。 经文：你让众生信受佛的威力。 解释：第三部分说明信心稍加力量即可理解。阿难（Ananda）信受这是佛的威力。 经文：不是一切声闻（Sravaka）和辟支佛（Pratyekabuddha）都能理解，只有一生补处（Ekajatipratibaddha）的菩萨才能理解。 解释：第四部分说明这不是小根器的人所能理解的。因为二乘人（Hinayana）不能信解。 《法华经》（Lotus Sutra）第二品说：‘一切声闻和辟支佛，对于此经的力量都达不到，只有一生补处的菩萨才能理解。’ 比如弥勒菩萨（Maitreya）等，这是普遍的道理。 初地以上的菩萨各自获得无分别智，在各个阶位上证得真如法界（Dharmadhatu）。 对于佛所成就的名称功德，随分信解。 现在说‘只有一生补处的菩萨’，是就因位中信心最坚定的人而言。 因为这些菩萨在因地中见性分明，所以这样说。 并非说一生补处以外的人都不能信解。 经文：阿难（Ananda），人身难得，信难于此。 解释：第五部分说明接受质朴的真诚非常困难。人身难得，《涅槃经》（Nirvana Sutra）第三十四卷说：佛在某个时候取了少许泥土放在指甲上，问迦叶（Kasyapa）说：‘我的指甲上的土多，还是一切十方大地上的土多？’ 迦叶菩萨回答佛说：‘一切十方大地上的土多，如来指甲上的土少得不足一提。’ 佛说：‘迦叶，舍弃人身还能得到人身的，就像指甲上的土；舍弃人身而得到三恶道的身体的，就像一切十方大地上的土。’ 在三宝（Three Jewels）中生起信心、恭敬和尊重，也是非常困难的。
English
English version: Reverence brings the benefit of good worldly fruits in the near future and the joy of transcendent Nirvana (Nirvana) in the distant future. If, like gold, one generates slander due to disbelief, one will fall into evil realms, thus losing great benefits and joy. Sutra: The Buddha said, 'There is no such possibility.' Explanation: This passage follows the previous text and is divided into six parts. The first part is a direct explanation of the principle of accordance; the second part explains that this principle is very difficult to understand; the third part explains that faith, with a little effort, can lead to understanding; the fourth part explains that this is not something that people with small roots can understand; the fifth part explains that accepting simple sincerity is very difficult; the sixth part is praise for the endlessness of this principle. This is the first part, meaning that if one hears the name of Bhaisajya-guru (Bhaisajya-guru), sincerely accepts and upholds it without generating doubt, then there is no possibility of falling into evil realms. Sutra: Ananda (Ananda), the realm of the Buddhas is difficult to believe. Explanation: The second part explains that this principle is very difficult to understand. The merit and virtue of the name of Bhaisajya-guru Tathagata (Bhaisajya-guru Tathagata) are achieved through the non-discriminating wisdom of realizing Suchness (Tathata), so the realm of the Buddhas is indeed difficult to believe. Sutra: You cause sentient beings to believe and accept the power of the Buddha. Explanation: The third part explains that faith, with a little effort, can lead to understanding. Ananda (Ananda) believes and accepts that this is the power of the Buddha. Sutra: Not all Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha) can understand, only Bodhisattvas who are Ekajatipratibaddha (Ekajatipratibaddha) can understand. Explanation: The fourth part explains that this is not something that people with small roots can understand, because those of the Two Vehicles (Hinayana) cannot believe and understand. The second chapter of the Lotus Sutra (Lotus Sutra) says: 'All Sravakas and Pratyekabuddhas cannot reach the power of this Sutra, only Bodhisattvas who are Ekajatipratibaddha can understand.' For example, Maitreya Bodhisattva (Maitreya), etc., this is a general principle. Bodhisattvas above the first Bhumi (stage) each attain non-discriminating wisdom and realize the Dharmadhatu (Dharmadhatu) at each stage. They believe and understand the merit and virtue of the name achieved by the Buddha according to their capacity. Now, saying 'only Bodhisattvas who are Ekajatipratibaddha' refers to those who have the most steadfast faith in the causal stage. Because these Bodhisattvas see their nature clearly in the causal ground, that's why it is said. It is not that those outside of Ekajatipratibaddha cannot believe and understand. Sutra: Ananda (Ananda), it is difficult to obtain a human body, and faith is even more difficult than this. Explanation: The fifth part explains that accepting simple sincerity is very difficult. It is difficult to obtain a human body. The thirty-fourth volume of the Nirvana Sutra (Nirvana Sutra) says: The Buddha once took a small amount of soil and placed it on his fingernail, and asked Kasyapa (Kasyapa): 'Is the soil on my fingernail more, or is the soil on all the ten directions of the earth more?' Kasyapa Bodhisattva replied to the Buddha: 'The soil on all the ten directions of the earth is more, the soil on the Tathagata's fingernail is too little to mention.' The Buddha said: 'Kasyapa, those who abandon the human body and can still obtain a human body are like the soil on the fingernail; those who abandon the human body and obtain the bodies of the three evil realms are like the soil on all the ten directions of the earth.' It is also very difficult to generate faith, reverence, and respect in the Three Jewels (Three Jewels). --------------------------------------------------------------------------------
Chinese
得者。即为三难。佛宝难得者。涅槃第二云。芥子投针锋佛出难于是。又法华经第一卷云。诸佛与出世悬远值遇难。法宝难得者。彼经云。正使出于世说是法复难。无量无数劫。闻是法亦难。能听是法者斯人亦复难。僧宝难得者。如此中说闻彼药师如来名号复难。于是者虽举六难意明第六。闻药师如来名难。今既得闻正应信受。 经。阿难至亦不究尽 六劫穷尽赞举药师如来利他行愿说难可尽劝物定信。无量菩萨行者。谓彼如来本昔行无量利他菩萨行。无量诸巧便者。谓今得佛已后。以无量后得慈悲方便利益三乘。无量旷大愿者。谓彼如来非唯有十二大愿。乃有无量旷大愿利益众生故应专信。 经。尔时众中至合掌曲躬 四救脱闰生文分为四。一明清人。二明正清。三劝病修供。四结劝供养。此则初也。救脱者标请也。斯人悲缠蠢颊慈被合灵救见厄顷及恒沙脱当难念。过尘劫故名救脱。即从等者如前辨也。 经。白言至啼泣围绕 二明正请文分为四。一躬缠婴疾。二使者追魂。三染净授王。四随业处断。此则初也。 经。其人至法王之前 二使者追魂。阎摩者唐本云琰魔。宋本名阎罗。音有轻重。此云静息。以静息罪人令后过不起前过易灭故名静息。如将罪人至彼王前恐其拒讳。更增忘语罪 无由息。便以神力化作罪人。本昔为罪处所相状令其即伏。由伏罪故不起拒讳忘语之罪静息后过令不滋蔓故名静息。又以正法劝诸罪人。令于前罪生重惭愧罪得易灭故称法主。是鬼趣摄在于地下五百逾缮那别有住处。广如瑜伽俱舍论说。诸鬼本处。琰魔王国于此赡部洲下过五百逾缮那有琰魔王国。从广量等。从此展转散居余处。或有端严具大威德受诸富乐如自在天。或有饥羸颜貌丑陋。如是等类广说。如经引其神识置于阎摩法王之前者。若有患人决定便死。则受鬼身容可阎王别遣儿为使而引取之。如未定死。则不受鬼身。何有鬼身得引生人之识。不可人之识在别鬼身中。若不在鬼使身中识心既不孤游。云何引得至阎摩王前。当知此是药师如来。及经之威力。令彼患人第六意识见分之上起此三种解行。相分一为阎摩王。二为王使。三为己身。为自神识所依随使而行至阎王前。其实神识未曾离身。若是本识随行舍处。则成死尸不可说离身。若是六七等识。依本识故而得现起。若离本识无种子故。无由得生。是故八识俱无离身孤行之理。如人梦中师僧父母遣使来唤。梦见己身。随使而行达至师僧或父母前。当知师僧或复父母。使人己身皆是第六意识是分之上现此三种相分。似有去来实无去来。所以然者。以一切心及心所取境 现代汉语译本 没有停止的时候。于是（药师如来）便以神通力化作罪人，模拟他们过去犯罪的处所和相貌，让他们立即伏罪。因为伏罪的缘故，不再产生抵赖、狡辩、遗忘等罪过，使罪恶平息，不再蔓延，所以称为‘静息’。又用正法劝导这些罪人，使他们对以前的罪行产生深深的惭愧，罪业就容易消灭，所以称为‘法主’。这些鬼属于鬼道所管辖，位于地下五百逾缮那（Yojana，古印度长度单位）的地方，有各自的住所。详细情况可以参考《瑜伽师地论》和《俱舍论》中关于鬼的本处的描述。琰魔王国（Yama's kingdom，阎罗王的国度）位于赡部洲（Jambudvipa，我们所居住的这个世界）下方五百逾缮那的地方。从广度等方面来说，（琰魔王国）从此逐渐分散居住到其他地方。有些鬼端庄美丽，具有强大的威德，享受着各种富裕快乐，就像自在天（Isvara，一种天神）一样。有些鬼则饥饿羸弱，容貌丑陋。像这样的种类有很多，详细情况可以参考经典。经典中说将他们的神识置于阎摩法王（Yama，阎罗王）之前，如果病人病情严重，确定要死了，那么就会接受鬼的身躯，或许阎王会另外派遣使者来引走他。如果还没有确定要死，那么就不会接受鬼的身躯。哪里有鬼的身躯能够引走活人的神识呢？不可能活人的神识在别的鬼的身躯中。如果不在鬼使的身躯中，神识心识既然不是孤立游荡的，怎么能引到阎摩王面前呢？应当知道这是药师如来以及经典的威力，让那个病人在第六意识的见分上产生这三种理解和行为：相分一是阎摩王，二是阎王使者，三是自己的身体，作为自己神识所依附的，跟随使者而行至阎王面前。其实神识从未离开身体。如果是本识（根本识）跟随行走并舍弃身体，那就成了死尸，不能说是离开身体。如果是第六识、第七识等，依靠本识才能显现出来。如果离开本识，因为没有种子，就没有办法产生。所以八识都没有离开身体独自游荡的道理。就像人在梦中，师父、僧人、父母派遣使者来叫他，梦见自己跟随使者行走，到达师父、僧人或父母面前。应当知道师父、僧人或者父母，使者，自己的身体，都是第六意识的见分上显现的这三种相分，好像有来有去，实际上没有来去。之所以这样，是因为一切心和心所取境