English
English version Without ceasing. Then, with his divine power, he transforms into a sinner, replicating the places and appearances of their past sins, causing them to immediately confess. Because of this confession, the sins of denial, evasion, and forgetfulness cease, and the evil is pacified, no longer spreading, hence the name 'Quieting'. Furthermore, he advises these sinners with the true Dharma, causing them to feel deep shame for their past sins, making it easier for their sins to be eradicated, hence the name 'Lord of Dharma'. These ghosts are under the jurisdiction of the ghost realm, located five hundred yojanas (Yojana, an ancient Indian unit of length) beneath the earth, each with their own dwelling place. Detailed information can be found in the *Yogacarabhumi-sastra* and the *Abhidharmakosa* regarding the original locations of ghosts. Yama's kingdom (Yama's kingdom, the realm of King Yama) is located five hundred yojanas below Jambudvipa (Jambudvipa, the world we inhabit). In terms of breadth and other aspects, (Yama's kingdom) gradually disperses and resides in other places. Some ghosts are dignified and beautiful, possessing great power and enjoying various riches and pleasures, like Isvara (Isvara, a type of deity). Others are hungry and weak, with ugly appearances. There are many such types, as described in detail in the scriptures. The scriptures say that their consciousness is placed before King Yama (Yama, the King of the Underworld). If a patient is seriously ill and certain to die, then they will receive a ghost body, and perhaps King Yama will send messengers to lead them away. If it is not yet certain that they will die, then they will not receive a ghost body. Where does a ghost body come from that can lead away the consciousness of a living person? It is impossible for the consciousness of a living person to be in another ghost's body. If it is not in the ghost messenger's body, and the consciousness is not wandering alone, how can it be led before King Yama? It should be understood that this is the power of Bhaisajyaguru Buddha and the scriptures, causing the patient to generate these three kinds of understanding and action on the seeing-portion of the sixth consciousness: the appearance-portion is one, King Yama; two, King Yama's messenger; and three, one's own body, as the basis for one's consciousness, following the messenger to King Yama. In reality, the consciousness has never left the body. If the alaya-consciousness (storehouse consciousness) follows and abandons the body, then it becomes a corpse, and it cannot be said to have left the body. If it is the sixth, seventh, etc. consciousnesses, they can only manifest by relying on the alaya-consciousness. If they leave the alaya-consciousness, because there is no seed, there is no way to arise. Therefore, none of the eight consciousnesses have the reason to leave the body and wander alone. Just like in a person's dream, a teacher, monk, or parents send a messenger to call them, and they dream of themselves following the messenger, arriving before the teacher, monk, or parents. It should be understood that the teacher, monk, or parents, the messenger, and one's own body are all the three appearance-portions manifested on the seeing-portion of the sixth consciousness, seemingly coming and going, but in reality there is no coming and going. The reason for this is that all minds and mental factors take objects --------------------------------------------------------------------------------
Chinese
之时。非如灯明舒光照物。但如明镜远照影现镜中如人在地远见日月此亦如是。药师如来及经威力。令彼患人见。如此相似有往来实无往来故。涅槃经第九卷云。若有闻是大涅槃经言。我不用发菩提心诽谤正法。是人梦中见罗刹像。心中怖懅罗刹语言。咄善男子。汝今若不发菩提心当断汝命。是人惶怖。觉已即发菩提之心。是人命终。若在三恶及在人天续复忆念菩提之心。以是义故。是大涅槃威神力故。能令未发菩提心者作菩提因。 经。此人至阎摩法王 三染净授王。同生神者。若约实而言神即识也。同生神者。即阿赖耶识。以赖耶识是寿生之意。与身同时而生故名同生。随其所作。若福一切皆书者。谓随诸众生所生罪福皆悉熏在阿赖耶识中。或是阎摩王为令罪人无有忘。伏本所作故。作同生神。从生已来害其罪福。或是药师如来及经威力。现作同生神书其罪福尽持授与阎摩法王者。谓由阿赖耶识中。具有罪福种子为因缘。药师如来及经之威力为增上缘。令罪福相各现于患人第六意识之上。令阎摩王他心智尽见患人罪福之相。或阎摩化作同生或佛及经现同生神。 经。时阎摩至处分之 四随业处断 谓阎摩王推问其人取其口实算计所作。答罪若福。随其罪福。或多或少。而处断之。谓罪多者。处入三恶 现代汉语译本： 这时，并非像灯光照亮物体那样，而是像明镜远远地照见影像，如同人在地上远远地看见日月。这也是如此，药师如来（Bhaisajya-guru，指药师琉璃光如来）以及药师经的威力，令那些患病的人见到（这种景象）。如此相似，有往来，实际上并没有往来。如同《涅槃经》（Nirvana Sutra）第九卷所说：‘如果有人听闻《大涅槃经》（Maha-parinirvana Sutra），说我不用发菩提心（bodhicitta，指觉悟之心），诽谤正法（dharma，指佛法），这个人会在梦中见到罗刹（Rakshasa，一种恶鬼）的形象，心中恐惧，罗刹会说：‘喂，善男子，你现在如果不发菩提心，我就要断你的命。’这个人惊慌恐惧，醒来后就立刻发了菩提之心。这个人命终之后，无论是在三恶道（指地狱、饿鬼、畜生）还是在人天道，都会继续忆念菩提之心。’因为这个缘故，这是《大涅槃经》的威神力，能够令未发菩提心的人种下菩提的因缘。 经文说：‘这个人到了阎摩法王（Yama，掌管地狱的法王）那里。’三、染净授王。同生神（Samutpanna-deva，指与人同时出生的神），如果从实际意义上来说，神就是识。同生神，就是阿赖耶识（Alaya-vijnana，指第八识，含藏一切种子）。因为阿赖耶识是寿生的意思，与身体同时而生，所以名叫同生。‘随其所作，若福一切皆书者’，意思是说，随着众生所生的罪福，都熏习在阿赖耶识中。或者阎摩王为了让罪人没有遗忘，伏藏其原本所作的罪业，所以有同生神，从出生以来记录其罪福。或者药师如来以及药师经的威力，显现为同生神，书写其罪福，全部交给阎摩法王。这是说，由于阿赖耶识中具有罪福的种子作为因缘，药师如来以及药师经的威力作为增上缘，令罪福之相各自显现在患人的第六意识之上，令阎摩王的他心智完全见到患人罪福的相状。或者阎摩王化作同生神，或者佛以及药师经显现同生神。 经文说：‘这时阎摩王到来，进行处分。’四、随业处断。意思是说，阎摩王推问这个人，取得他的口供，计算他所作的罪业或福报。根据他的罪福，或多或少，而进行处断。意思是说，罪业多的人，处以进入三恶道。
English
English version: At this time, it is not like a lamp illuminating objects, but like a bright mirror reflecting images from afar, just as people on earth see the sun and moon from a distance. This is also the case; the power of Bhaisajya-guru (the Medicine Buddha) and the Medicine Sutra enables those who are ill to see (this vision). It is similar, there is coming and going, but in reality, there is no coming and going. As the ninth volume of the Nirvana Sutra states: 'If someone hears the Maha-parinirvana Sutra and says, 'I do not need to generate bodhicitta (the mind of enlightenment), and slanders the true Dharma (Buddhist teachings),' this person will see the image of a Rakshasa (a type of demon) in a dream, and be terrified. The Rakshasa will say, 'Hey, good man, if you do not generate bodhicitta now, I will take your life.' This person will be frightened and terrified, and upon waking up, will immediately generate the mind of bodhicitta. After this person dies, whether in the three evil realms (hell, hungry ghosts, animals) or in the realms of humans and gods, they will continue to remember the mind of bodhicitta.' For this reason, it is the majestic power of the Maha-parinirvana Sutra that can cause those who have not generated bodhicitta to plant the seeds of bodhi. The sutra says: 'This person goes to Yama (the King of the Underworld).' Three, the pure and impure entrustment to the king. Samutpanna-deva (the god born simultaneously with a person), if speaking in real terms, the 'god' is consciousness. The Samutpanna-deva is the Alaya-vijnana (the storehouse consciousness, the eighth consciousness that contains all seeds). Because the Alaya-vijnana signifies the arising of life, and is born simultaneously with the body, it is called Samutpanna-deva. 'Following what they have done, all merits are recorded,' meaning that all the sins and merits produced by sentient beings are imprinted in the Alaya-vijnana. Or, Yama wants to ensure that sinners do not forget their original deeds, so there is a Samutpanna-deva who records their sins and merits from birth. Or, the power of Bhaisajya-guru and the Medicine Sutra manifests as the Samutpanna-deva, writing down their sins and merits, and handing them all over to Yama. This means that because the seeds of sins and merits are present in the Alaya-vijnana as causes, and the power of Bhaisajya-guru and the Medicine Sutra act as supporting conditions, the appearances of sins and merits manifest on the sixth consciousness of the sick person, allowing Yama's mind-reading ability to fully see the appearances of the sick person's sins and merits. Or, Yama transforms into the Samutpanna-deva, or the Buddha and the sutra manifest the Samutpanna-deva. The sutra says: 'At this time, Yama arrives and carries out the judgment.' Four, judgment according to karma. This means that Yama questions the person, obtains their confession, and calculates their sins or merits. According to their sins and merits, whether many or few, he carries out the judgment. This means that those with many sins are sentenced to enter the three evil realms. -------------------------------------------------------------------------------- 趣。若福多者。断令往人天。
Chinese
经。若能至供养 三劝病修供文分为四。一正为修供。二缘此魂归。三克日定生。四亲经过息。此则初也。谓有若然为此病人归依彼佛。如法供养者必当称遂也。 经。即得至忆知 二缘此魂归即得还复者。谓有实死虽复修福识不得还。或有因修福故。彼白王使所引之识得还身中二理不定。如从梦觉者。如在梦中明了自见。此亦即是以梦类梦故称为如。 经。或经至四十九日 三克日定生。谓病人神识得回还时。或经七日或复乃至四十九日。 经。神识还已至不造恶业 四亲经过息。谓识还之时皆自忆知。善不善业所得果报。由自证见业果报故乃至失命不造恶业。 经。是故至如来 四结劝供养。谓劝一切信男女等。乃至尽形应当供养药师如来。 经。尔时至如来也 五示病救方丈分为二。一阿难问。二救脱答。此则初也。 经。救脱至重病 二救脱答文分为二。一明脱病。二明除难就初文中文分为六。一脱苦。二持斋。三修功。四造像。五续明。六造幡。此则初也。 经。当为至八分斋 二持斋。谓七日夜为于患人修行八禁。 经。当以饮食至比丘僧 三为修功文分为三。一教供养。二教礼忏。三教讽诵。此则初也。当以饮 现代汉语译本 趣。如果福报多的人，（阎罗王）会判决让他往生到人界或天界。 经文：如果能够至诚供养（药师如来），《三劝病修供文》分为四个部分。一是正式地为病人修供，二是因此让魂魄回归，三是确定往生的日期，四是亲身经历后停止作恶。这是第一部分。意思是说，如果有人为了这个病人归依药师佛，如法地供养，必定能够如愿。 经文：就能恢复记忆和知觉。《二缘此魂归》就能恢复原状，意思是说，确实已经死亡的人，即使修福，神识也不能 वापस लौट。或者因为修福的缘故，被阎罗王的使者带走的神识能够 वापस लौट到身体中，这两种情况是不确定的。就像从梦中醒来一样，在梦中清楚地看到自己。这里也是用梦来比喻梦，所以称为‘如’。 经文：或者经过七天乃至四十九天。《三克日定生》意思是说，病人的神识能够 वापस लौट的时候，或者经过七天，或者甚至经过四十九天。 经文：神识 वापस लौट后，直到不再造恶业。《四亲经过息》意思是说，神识 वापस लौट的时候，都能够 याद रखना自己所做的善事和恶事所得到的果报。因为亲自验证了业果报应，所以即使失去生命也不再造恶业。 经文：因此，乃至如来。《四结劝供养》劝告一切信男信女等，乃至终身都应当供养药师如来（Bhaisajyaguru Tathagata）。 经文：这时，乃至如来。《五示病救方丈》分为两个部分。一是阿难（Ananda）提问，二是救脱（Jiu tuo）回答。这是第一部分。 经文：救脱，乃至重病。《二救脱答文》分为两个部分。一是说明脱离疾病，二是说明消除灾难。先说脱离疾病，又分为六个部分。一是脱离痛苦，二是持斋，三是修功德，四是造像，五是继续说明，六是造幡。这是第一部分。 经文：应当为他修行八分斋戒。《二持斋》意思是说，七天七夜为病人修行八关斋戒。 经文：应当用饮食供养比丘僧。《三为修功文》分为三个部分。一是教导供养，二是教导礼忏，三是教导讽诵。这是第一部分。应当用饮食