English
English version When faithful men and women are about to die, they will obtain three kinds of illumination. These good men and women, at the time of their death, will have all the blessings they have previously made appear before them, remembering the good Dharma without forgetting it. This is the first illumination. Therefore, they can remember the various good deeds they have previously planted in the presence of the Buddha. Also, at the time of death, they will have such a thought: 'I have made offerings in the presence of Buddha images, pagodas, and temples.' After having such a thought, their hearts will be filled with joy. This is the second illumination. Therefore, they can give rise to the awakening of Buddha-remembrance. Also, at the time of death, they see other sentient beings practicing generosity. Because of others' generosity, they have such a thought: 'I have also offered lamps at the Buddha's stupa. I should also practice generosity again now.' After obtaining a joyful heart, there is no suffering of death. This is the third illumination. Therefore, they can obtain the mind of Dharma-remembrance. Those who are reborn in the heavens after death refer to faithful men and women who, after offering lamps in Buddha's pagodas and temples, are reborn in the Trayastrimsa Heaven. After being reborn there, they obtain purity in five things: First, they obtain purity of body; second, they obtain superior majesty among the devas; third, they constantly obtain pure mindfulness and wisdom; fourth, they constantly hear pleasing sounds; fifth, the family members they obtain constantly accord with their wishes, and their hearts are filled with joy. Those who attain perfect enlightenment (Samyak-sambuddha), as the verse says: 'The Muni (Sage) Bull King's pure eyes illuminate the pagoda with beautiful lamps, attaining the unconditioned and unsurpassed path. His body's light shines in all directions. Seeing the Four Noble Truths, possessing the Ten Powers of a Buddha, and the Eighteen Unshared Properties of a Buddha are also completely fulfilled, obtaining the eye of universal vision, accomplishing Sugata (Tathagata).' These fruits are all due to the offering of lamps (light).' The sutra says: 'Or continuously offer five continuous illuminations.' This refers to forty-nine days, seven times seven. The sutra says: 'One should make a banner forty-nine feet long.' This refers to making a five-colored life-prolonging divine banner, forty-nine feet in length. The Sutra of Rebirth According to Vows says: 'After offering banners and canopies, according to one's wishes, one will attain Bodhi (Enlightenment). The banner turns with the wind, breaking and completely disintegrating until it becomes dust. The wind blows the dust of the banner, and the blessings are immeasurable. When the banner turns once, one obtains the position of a Chakravartin (Wheel-Turning King), and even blowing the dust, one obtains the position of a minor king, and the blessings are immeasurable.' Question: The Tang and Song versions clearly state the release of forty-nine lives, why is it only following the text here and not recorded? Answer: -------------------------------------------------------------------------------- 。此文在于译家。义准合有。
Chinese
经。复次至王等 二明除难文分为六。一灾兴王境。二七难侵民。三皇帝垂慈。四宜修上供。五肃清役励。六帝寿遐延。此则初也。言灌顶者。谓最大国太子初登位时。诸小国王及诸群臣。各取四大海水灌其头顶名灌顶王。 经。若灾难起时至不雨难 二七难侵民。问。何故七难俱时出现。答。金光明经第六卷说。由王暴虐不修善事。诸天即便舍离。是王令其国败生大愁恼。兄弟姊妹眷属妻子孤迸流离身亦亡灭。流星数堕二日并现。他方恶贼侵掠其土人民饥饿多诸疾疫。所重大臣舍离薨亡。象马车乘一念丧灭。诸家财产国土所有互相劫夺刀兵而死。五星诸宿违失常度诸恶疾。疫流遍其国。诸受竉录所任大臣及诸群僚专行非法。如是行恶偏受恩遇修善法者。日日衰灭。于行恶者而生恭敬。见修善者。心不顾录恶星变动罗刹乱行三灾并现。七难便起。今此七难配为三灾。初一难是疾疫。次四难是刀兵。后二难是饥馑。 经。尔时至诸系闭 三皇帝垂慈。谓刹利大王。应于一切起慈悲心。放诸囚禁。 经。依前至如来 四宜修上供。谓依前法七日七夜自受斋戒等。 经。时灌顶至即得安隐 五肃清役励文分为四。一除他方反逆难。二除非时风云难。三除人民疾 现代汉语译本：这段文字在于译经者，其意义和准则应该是一致的。 经文：‘复次至王等’，这部分是关于消除灾难的，分为六个方面：一是灾难发生在国王的领土；二是七种灾难侵扰百姓；三是皇帝展现慈悲；四是应该进行上供；五是整顿政务，勉励臣下；六是皇帝的寿命得以延长。这里是第一个方面。’灌顶‘指的是，当一个大国的太子初次登上王位时，各个小国的国王和大臣们取来四大海的海水，灌注在他的头顶，这被称为灌顶王。 经文：‘若灾难起时至不雨难’，这是第二个方面，七种灾难侵扰百姓。问：为什么七种灾难同时出现？答：《金光明经》第六卷说，由于国王残暴，不修善事，众天神便舍弃他，使他的国家衰败，产生巨大的愁恼，兄弟姐妹、亲属妻子被迫分离流亡，自身也可能丧命。流星频繁坠落，两个太阳同时出现。其他地方的恶贼侵略他的土地，人民饥饿，出现各种疾病瘟疫。所倚重的大臣离世。大象、马匹、车辆在一念之间丧失。各家财产和国土被互相劫夺，死于刀兵之下。五星和各个星宿运行失常，各种恶性疾病瘟疫蔓延全国。那些受到宠信和重用的大臣以及各级官僚，专门做非法的事情。像这样作恶的人反而受到恩遇，修行善法的人却日益衰败。对于作恶的人，反而恭敬，见到修行善法的人，心中不予理睬。恶星变动，罗刹鬼四处作乱，水、火、风三种灾难同时出现，七种灾难便会发生。现在将这七种灾难对应为三种灾难：第一种灾难是疾病瘟疫；接下来的四种灾难是刀兵战乱；最后的两种灾难是饥荒。 经文：‘尔时至诸系闭’，这是第三个方面，皇帝展现慈悲。指的是刹帝利大王，应该对一切众生生起慈悲之心，释放所有囚犯。 经文：‘依前至如来’，这是第四个方面，应该进行上供。指的是依照之前的方法，七天七夜自己受持斋戒等。 经文：‘时灌顶至即得安隐’，这是第五个方面，整顿政务，勉励臣下，分为四个方面：一是消除其他地方的反叛作乱；二是消除不合时宜的风云灾害；三是消除人民的疾病
English
English version: This text is for the translator. The meaning and principles should be consistent. Sutra: 'Fù cì zhì wáng děng (Furthermore, to the kings, etc.)', this section is about eliminating disasters, divided into six aspects: first, disasters occur in the king's territory; second, seven calamities afflict the people; third, the emperor shows compassion; fourth, one should perform offerings; fifth, rectify government affairs and encourage subordinates; sixth, the emperor's lifespan is extended. This is the first aspect. 'Guàn dǐng (Abhisheka)' refers to when the crown prince of a great country first ascends the throne, the kings and ministers of various small countries take the water from the four great oceans and pour it on his head, which is called Guàn dǐng wáng (Abhisheka King). Sutra: 'Ruò zāinàn qǐ shí zhì bù yǔ nán (If disasters arise to the drought disaster)', this is the second aspect, seven calamities afflict the people. Question: Why do the seven calamities appear simultaneously? Answer: The sixth volume of the Suvarṇaprabhāsa Sūtra says that because the king is tyrannical and does not cultivate good deeds, the gods abandon him, causing his country to decline and generate great sorrow, brothers, sisters, relatives, wives are forced to separate and flee, and he himself may lose his life. Meteors fall frequently, and two suns appear simultaneously. Evil bandits from other places invade his land, the people are hungry, and various diseases and plagues appear. The ministers he relies on pass away. Elephants, horses, and carriages are lost in an instant. The property and land of each family are robbed from each other, and they die by weapons. The five planets and various constellations deviate from their normal course, and various malignant diseases and plagues spread throughout the country. Those ministers and officials who are favored and entrusted with important tasks specialize in doing illegal things. Those who do evil are favored, while those who cultivate good deeds decline day by day. They respect those who do evil, but ignore those who cultivate good deeds. Evil stars change, Rakshasas run rampant, and the three disasters of water, fire, and wind appear simultaneously, and the seven calamities will occur. Now, these seven calamities are corresponded to three disasters: the first disaster is disease and plague; the next four disasters are war; the last two disasters are famine. Sutra: 'Ěr shí zhì zhū xì bì (At that time, to all those imprisoned)', this is the third aspect, the emperor shows compassion. It refers to the Kshatriya king, who should generate compassion for all beings and release all prisoners. Sutra: 'Yī qián zhì Rúlái (According to the previous, to Tathagata)', this is the fourth aspect, one should perform offerings. It refers to following the previous method, observing the precepts for seven days and seven nights, etc. Sutra: 'Shí guàn dǐng zhì jí dé ān yǐn (When Abhisheka, to immediately obtain peace)', this is the fifth aspect, rectify government affairs and encourage subordinates, divided into four aspects: first, eliminate rebellions from other places; second, eliminate untimely wind and cloud disasters; third, eliminate the diseases of the people. --------------------------------------------------------------------------------
Chinese
疫难。四除恶星变怪难。此则初也。其王境界即得安隐者。明他方侵逼难自界反逆难得除之相。 经。风雨至丰熟 二除非时风雨难。风雨以时禾稼成就国土丰熟者。明非时风雨难。过时不雨难得除之相。 经。一切国界至扰乱众生 三除人民疾疫难。一切国界所有众生无病安乐多生欢喜。于其国界亦无夜叉罗刹毗舍阇等诸恶鬼神扰乱众生者。明人民疾疫难得除之相。 经。所有恶相皆即不现 四除恶星变怪难。所有恶相皆即不现者。明星宿变怪难日月薄蚀难得除之相。 经。彼灌顶至并得增益 六帝寿遐延。谓帝王自身寿命色力等皆得增益。 经。尔时慧命至而可更延 六令延遐寿文分为三。一难。二通。三辨。此则初也。明阿难设难前救脱云。于未来世当有众生身婴重病。乃至此人神识得回还时。既言死相现前则是寿命已尽。复言亲属为归三宝等。即得还复寿命更增故。令难言云何已尽之命而可更延。 经。救脱至九横死耶 二通文分为二。一返质。二顺成。此则初也。语阿难言。汝岂不闻。如来所说九横死耶。 经。是故至方便 二顺成。是故教以咒药方便是除横法故。唐本云是故劝造续命幡灯修诸福德以修福故。尽其寿命不经苦患。宋本复云。我闻世尊说有诸横 现代汉语译本 疫难。四除恶星变怪难。此则初也。其王境界即得安隐者。明他方侵逼难自界反逆难得除之相。 经。风雨至丰熟 二除非时风雨难。风雨以时禾稼成就国土丰熟者。明非时风雨难。过时不雨难得除之相。 经。一切国界至扰乱众生 三除人民疾疫难。一切国界所有众生无病安乐多生欢喜。于其国界亦无夜叉(Yaksa，一种鬼神)罗刹(Rakshasa，一种恶鬼)毗舍阇(Pisaca，一种食人鬼)等诸恶鬼神扰乱众生者。明人民疾疫难得除之相。 经。所有恶相皆即不现 四除恶星变怪难。所有恶相皆即不现者。明星宿变怪难日月薄蚀难得除之相。 经。彼灌顶至并得增益 六帝寿遐延。谓帝王自身寿命色力等皆得增益。 经。尔时慧命至而可更延 六令延遐寿文分为三。一难。二通。三辨。此则初也。明阿难(Ananda，佛陀的十大弟子之一)设难前救脱云。于未来世当有众生身婴重病。乃至此人神识得回还时。既言死相现前则是寿命已尽。复言亲属为归三宝等。即得还复寿命更增故。令难言云何已尽之命而可更延。 经。救脱至九横死耶 二通文分为二。一返质。二顺成。此则初也。语阿难(Ananda，佛陀的十大弟子之一)言。汝岂不闻。如来所说九横死耶。 经。是故至方便 二顺成。是故教以咒药方便是除横法故。唐本云是故劝造续命幡灯修诸福德以修福故。尽其寿命不经苦患。宋本复云。我闻世尊说有诸横