Bibliotheca Polyglotta

(142,1)10: dharmabhāṇakaparivartaḥ |

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法師品第十

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CHAPTER X
THE PREACHER

atha khalu bhagavan bhaiṣajyarājaṃ bodhisattvaṃ mahāsattvam ārabhya tāny aśītiṃ bodhisattvasahasrāṇy āmantrayate sma - paśyasi tvaṃ bhaiṣajyarāja asyāṃ parṣadi bahudevanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyān bhikṣubhikṣuṇyupāsakopāsikāḥ śrāvakayānīyān pratyekabuddhayāniyān bodhisattvayānīyāṃś ca, yair ayaṃ dharmaparyāyas tathāgatasya saṃmukhaṃ śrutaḥ? āha - paśyāmi bhagavan, paśyāmi sugata | bhagavān āha - sarve svalvete bhaiṣajyarāja bodhisattvā mahāsattvāḥ, yair asyāṃ parṣadi antaśaḥ ekāpi gāthā śrutā, ekapadam api śrutam, yair vā punar antaśa ekacittotpādenāpyanumoditamidaṃ sūtram | sarvā etā ahaṃ bhaiṣajyarāja catasraḥ parṣado vyākaromy anuttarāyāṃ samyaksaṃbodhau | ye ’pi kecid bhaiṣajyarāja tathāgatasya parinirvṛtasya imaṃ dharmaparyāyaṃ śroṣyanti, antaśa ekagāthām api śrutvā, antaśa ekenāpi cittotpādena abhyamumodayiṣyanti, tān apy ahaṃ bhaiṣajyarāja kulaputrān va kuladuhitṛrvā vyākaromy anuttarāyāṃ samyaksaṃbodhau | paripūrṇabuddhakoṭīnayutaśatasahasraparyupāsitāvinaste bhaiṣajyarāja kulaputrā vā kuladuhitaro vā bhaiṣyanti | buddhakoṭīnayutaśatasahasrakṛtapraṇidhānāste bhaiṣajyarājakulaputrā vā kuladuhitaro vā bhaviṣyanti | sattvānām anukampārtham asmin jambudvīpe manuṣyeṣu pratyājātā veditavyāḥ, ya ito dharmaparyāyādantaśa ekagāthām api dhārayiṣyanti vācayiṣyanti prakāśayiṣyanti saṃgrāhayiṣyanti likhiṣyanti, likhitvā cānusmariṣyanti, kālena ca kālaṃ vyavalokayiṣyanti | tasmiṃś ca pustake tathāgatagauravamutpādayiṣyanti, śāstṛgauraveṇa satkariṣyanti gurukariṣyanti mānayiṣyanti pūjayiṣyanti | taṃ ca pustakaṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyādibhir namaskārāñjalikarm abhiś ca pūjayiṣyanti | ye kecid bhaiṣajyarāja kulaputrā vā kuladuhitaro vā ito dharmaparyāyādantaśa ekagāthām api dhārayiṣyanti anumodayiṣyanti vā, sarvāṃs tānahaṃ bhaiṣajyarāja vyākaromy anuttarāyāṃ samyaksaṃbodhau ||

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爾時世尊因藥王菩薩，告八萬大士： “藥王！汝見是大衆中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者，求佛道者， . 如是等類，咸於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。” 佛告藥王： “又如來滅度之後，若有人聞妙法華經，乃至一偈一句，一念隨喜者，我亦與授阿耨多羅三藐三菩提記。 . . 若復有人，受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養—— 華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王！當知是諸人等，已曾供養十萬億佛，於諸佛所成就大(009_0769_b)願，愍衆生故，生此人閒。

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The Lord then addressed the eighty thousand Bodhisattvas Mahasattvas by turning to Bhaishagyarâga as their representative. Seest thou, Bhaishagyarâga, in this assembly the many gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, monks, nuns, male and female lay devotees, votaries of the vehicle of disciples, votaries of the vehicle of Pratyekabuddhas, and those of the vehicle of Bodhisattvas, who have heard this Dharmaparyâya from the mouth of the Tathâgata? 'I do, Lord; I do, Sugata.' The Lord proceeded: Well, Bhaishagyarâga, all those Bodhisattvas Mahâsattvas who in this assembly have heard, were it but a single stanza, a single verse (or word), or who even by a single rising thought have joyfully accepted this Sûtra, to all of them, Bhaishagyarâga, among the four classes of my audience I predict their destiny to supreme and perfect enlightenment. And all whosoever, Bhaishagyarâga, who, after the complete extinction of the Tathâgata, shall hear this Dharmaparyâya and after hearing, were it but a single stanza, joyfully accept it, even with a single rising thought, to those also, Bhaishagyarâga, be they young men or young ladies of good family, I predict their destiny to supreme and perfect enlightenment. Those young men or ladies of good family, Bhaishagyarâga, shall be worshippers of many hundred thousand myriads of kotis of Buddhas. Those young men or ladies of good family, Bhaishagyarâga, shall have made a vow under hundred thousands of myriads of kotis of Buddhas. They must be considered as being reborn amongst the people of Gambudvîpa, out of compassion to all creatures. Those who shall take, read, make known, recite, copy, and after copying always keep in memory and from time to time regard were it but a single stanza of this Dharmaparyâya; who by that book shall feel veneration for the Tathâgatas, treat them with the respect due to Masters, honour, revere, worship them; who shall worship that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, &c., and with acts of reverence such as bowing and joining hands; in short, Bhaishagyarâga, any young men or young ladies of good family who shall keep or joyfully accept were it but a single stanza of this Dharmaparyâya, to all of them, Bhaishagyarâga, I predict their being destined to supreme and perfect enlightenment.

tatra bhaiṣajyarāja yaḥ kaścidanyataraḥ puruṣo vā strī vā evaṃ vadet - kīdṛśāḥ khalv api te sattvā bhaviṣyantyanāgate ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhā iti? tasya bhaiṣajyarāja puruṣasya vā striyā vā sa kulaputro vā kuladuhitā vā darśayitavyaḥ, ya ito dharmaparyāyādantaśaścatuṣpādikām api gāthāṃ dhārayitā śrāvayitā vā deśayitā vā sagauravo veha dharmaparyāye | ayaṃ sa kulaputro vā kuladuhitā vā, yo hyanāgate ’dhvani tathāgato ’rhan samyaksaṃbuddho bhaviṣyati | evaṃ paśya | tat kasya hetoḥ? sa hi bhaiṣajyarāja kulaputro vā kuladuhitā va tathāgato veditavyaḥ sadevakena lokena | tasya ca tathāgatasyaivaṃ satkāraḥ kartavyaḥ, yaḥ khalv asmāddharmaparyāyādantaśa ekagāthām api dhārayet, kaḥ punar vādo ya imaṃ dharmaparyāyaṃ sakalasamāpta mudgṛhṇīyād dhārayedvā vācayedvā paryavāpnuyādvā prakāśayedvā likhedvā likhāpayedvā, likhitvā cānusmaret | tatra ca pustake satkāraṃ kuryāt gurukāraṃ kuryāt mānanāṃ pūjanāmarcanāmapacāyanāṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyāñjalinamaskāraiḥ praṇāmaiḥ | pariniṣpannaḥ (143,1) sa bhaiṣajyarāja kulaputro vā kuladuhitā vā anuttarāyāṃ samyaksaṃbodhau veditavyaḥ | tathāgatadarśī ca veditavyaḥ | lokasya hitānukampakaḥ praṇidhānavaśenopapanno ’smin jambudvīpe manuṣyeṣu asya dharmaparyāyasya saṃprakāśanatāyaiḥ | yaḥ svayamudāraṃ dharmābhisaṃskāramudārāṃ ca buddhakṣetropapattiṃ sthāpayitvā asya dharmaparyāyasya saṃprakāśanahetormayi parinirvṛte sattvānāṃ hitārtham anukampārthaṃ ca ihopapanno veditavyaḥ | tathāgatadūtaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā veditavyaḥ | tathāgatakṛtyakaras tathāgatas aṃpreṣitaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā saṃjñātavyaḥ, ya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya saṃprakāśayet, antaśo rahasi cauryeṇāpi kasyacidekasattvasyāpi saṃprakāśayedācakṣīta vā ||

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“藥王！若有人問：‘何等衆生，於未來世當得作佛？’ 應示：‘是諸人等，於未來世必得作佛。’何以故？若善男子、善女人，於法華經，乃至一句，受持、讀誦、解說、書寫，種種供養經卷——華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬； . 是人，一切世閒所應瞻奉，應以如來供養而供養之。 . . . . 當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍衆生，願生此閒，廣演分別妙法華經。何況盡能受持、種種供養者？ “藥王！當知是人，自捨淸淨業報，於我滅度後，愍衆生故，生於惡世，廣演此經。 . 若是善男子、善女人，我滅度後，能竊爲一人說法華經，乃至一句；當知是人則如來使，如來所遣，行如來事。何況於大衆中廣爲人說？

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Should some man or woman, Bhaishagyarâga, happen to ask: How now have those creatures to be who in future are to become Tathâgatas, Arhats, &c.? then that man or woman should be referred to the example of that young man or young lady of good family. 'Whoever is able to keep, recite, or teach, were it but a single stanza of four lines, and whoever shows respect for this Dharmaparyâya, that young man or young lady of good family shall in future become' a Tathâgata, &c.; be persuaded of it.' . For, Bhaishagyarâga, such a young man or young lady of good family must be considered to be a Tathâgata, and by the whole world, including the gods, honour should be done to such a Tathâgata who keeps were it but a single stanza of this Dharmaparyâya, and far more, of course, to one who grasps, keeps, comprehends, makes known, copies, and after copying always retains in his memory this Dharmaparyâya entirely and completely, and who honours that book with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, music, joined hands, reverential bows and salutations. Such a young man or young lady of good family, Bhaishagyarâga, must be held to be accomplished in supreme and perfect enlightenment; must be held to be the like of a Tathâgata, who out of compassion and for the benefit of the world, by virtue of a former vow, makes his appearance here in Gambudvîpa, in order to make this Dharmaparyâya generally known. Whosoever, after leaving his own lofty conception of the law and the lofty Buddha-field occupied by him, in order to make generally known this Dharmaparyâya, after my complete Nirvâna, may be deemed to have appeared in the predicament of a Tathâgata, . such a one, Bhaishagyarâga, be it a young man or a young lady of good family, must be held to perform the function of the Tathâgata, to be a deputy of the Tathâgata. As such, Bhaishagyarâga, should be acknowledged the young man or the young lady of good family, who communicates this Dharmaparyâya, after the complete Nirvâna of the Tathâgata, were it but in secret or by stealth or to one single creature that he communicated or told it.

yaḥ khalu punar bhaiṣajyarāja kaścid eva sattvo duṣṭacittaḥ pāpacitto raudracittas tathāgatasya saṃmukhaṃ kalpam avarṇaṃ bhāṣet, yaś ca teṣāṃ tathārūpāṇāṃ dharmabhāṇakānām asya sūtrāntasya dhārakāṇāṃ gṛhasthānāṃ vā pravrajitānāṃ vā ekām api vācam apriyāṃ saṃśrāvayed bhūtāṃ vā abhūtāṃ vā, ida māgāḍhataraṃ pāpakaṃ karmeti vadāmi | tat kasya hetoḥ? tathāgatabhāraṇapratimaṇḍitaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā veditavyaḥ | tathāgataṃ sa bhaiṣajyarāja aṃsena pariharati, ya imaṃ dharmaparyāyaṃ likhitvā pustakagataṃ kṛtvā aṃsena pariharati | sa yena yenaiva prakrāmet, tena tenaiva sattvair añjalīkaraṇīyaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyo ’rcayitavyo ’pacāyitavyo divyamānuṣyakaiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyakhādyabhojyānnapānayānair agraprāptaiś ca divyai ratnarāśibhiḥ | sa dharmabhāṇakaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyaḥ, divyāś ca ratnarāśayas tasya dharmabhāṇakasyopanāmayitavyāḥ | tat kasya hetoḥ? apyeva nāma ekavāram api imaṃ dharmaparyāyaṃ saṃśrāvayet, yaṃ śrutvā aprameyā asaṃkhyeyāḥ sattvāḥ kṣipram anuttarāyāṃ samyaksaṃbodhau pariniṣpadyeyuḥ ||

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“藥王！若有惡人，以不善心，於一劫中現於佛前，常毀罵佛，其罪尚輕；若人以一惡言，毀呰在家、出家讀誦法華經者，其罪甚重。 “藥王！其有讀誦法華經者，當知是人以佛莊嚴而自莊嚴，則爲如來肩所荷擔。其所至(009_0760_c)方，應隨向禮，一心合掌，恭敬供養，尊重讚歎，華、香、瓔珞、末香、塗香、燒香，繒蓋、幢幡，衣服、餚饌，作諸伎樂，人中上供，而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，卽得究竟阿耨多羅三藐三菩提故。”

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Again, Bhaishagyarâga, if some creature vicious, wicked, and cruel-minded should in the (current) Age speak something injurious in the face of the Tathâgata, and if some should utter a single harsh word, founded or unfounded, to those irreproachable preachers of the law and keepers of this Sûtrânta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaishagyarâga, such a young man or young lady of good family must be held to be adorned with the apparel of the Tathâgata. He carries the Tathâgata on his shoulder, Bhaishagyarâga, who after having copied this Dharmaparyâya and made a volume of it, carries it on his shoulder. Such a one, wherever he goes, must be saluted by all beings with joined hands, must be honoured, respected, worshipped, venerated, revered by gods and men with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, musical instruments, with food, soft and hard, with nourishment and drink, with vehicles, with heaps of choice and gorgeous jewels. That preacher of the law must be honoured by heaps of gorgeous jewels being presented to that preacher of the law. For it may be that by his expounding this Dharmaparyâya, were it only once, innumerable, incalculable beings who hear it shall soon become accomplished in supreme and perfect enlightenment.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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爾時世尊欲重宣此義，而說偈言：

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And on that occasion the Lord uttered the following stanzas:

buddhatve sthātukāmena svayaṃbhūjñānamicchatā |
satkartavyāś ca te sattvā ye dhārenti imaṃ nayam || 10.1 ||

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若欲住佛道成就自然智常當勤供養受持法華者

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1. He who wishes to be established in Buddhahood and aspires to the knowledge of the Self-born must honour those who keep this doctrine.

sarvajñatvaṃ ca yo icchet kathaṃ śīrghaṃ bhaved iti |
sa imaṃ dhārayet sūtraṃ satkuryādvāpi dhārakam || 10.2 ||

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其有欲疾得一切種智慧當受持是經幷供養持者

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2. And he who is desirous of omniscience and thinks: How shall I soonest reach it? must try to know this Sûtra by heart, or at least honour one who knows it.

preṣito lokanāthena sattvavaineyakāraṇāt |
sattvānām anukampārthaṃ sūtraṃ yo vācayedidam || 10.3 ||

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若有能受持妙法華經者當知佛所使愍念諸衆生

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3. He has been sent by the Lord of the world to convert (or catechise) men, he who out of compassion for mankind recites this Sûtra.

upapattiṃ śūbhāṃ tyaktvā sa dhīra iha āgataḥ |
sattvānām anukampārthaṃ sūtraṃ yo dhārayedidam || 10.4 ||

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諸有能受持妙法華經者捨於淸淨土愍衆故生此

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4. After giving up a good position, that great man has come hither, he who out of compassion for mankind keeps this Sûtra (in memory).

upapatti vaśā tasya yena so dṛśyate tahi |
paścime kāli bhāṣanto idaṃ sūtraṃ niruttaram || 10.5 ||

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當知如是人自在所欲生能於此惡世廣說無上法

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5. It is by force of his position, that in the last times he is seen preaching this unsurpassed Sûtra.

(144,1) divyehi puṣpehi ca satkareta mānuṣyakaiścāpi hi sarvagandhaiḥ |
divyehi vastrehi ca chādayeyā ratnehi abhyokiri dharmabhāṇakam || 10.6 ||

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應以天華香及天寶衣服天上妙寶聚供養說法者

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6. That preacher of the law must be honoured with divine and human flowers and all sorts of perfumes; be decked with divine cloth and strewed with jewels.

kṛtāñjalī tasya bhaveta nityaṃ yathā jinendrasya svayaṃbhuvastathā |
yaḥ paścime kāli subhair ave ’smin parinirvṛtasya ida sutra dhārayet || 10.7 ||

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吾滅後惡世能持是經者當合掌禮敬如供養世尊

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7. One should always reverentially salute him with joined hands, as if he were the Chief of Ginas or the Self-born, he who in these most dreadful, last days keeps this Sûtra of the Extinct (Buddha).

khādyaṃ ca bhojyaṃ ca tathānnapānaṃ vihāraśayyāsanavastrakoṭyaḥ |
dadeya pūjārtha jinātmajasya apyekavāraṃ pi vadeta sūtram || 10.8 ||

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上饌衆甘美及種種衣服供養是佛子冀得須臾聞

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8. One should give food, hard and soft, nourishment and drink, lodging in a convent, kotis of robes to honour the son of Gina, when he has propounded, be it but once, this Sûtra.

tathāgatānāṃ karaṇīya kurvate mayā ca so preṣita mānuṣaṃ bhavam |
yaḥ sūtrametaccarimasmi kāle likheya dhāreya śruṇeya vāpi || 10.9 ||

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若能於後世受持是經者我遣在人中行於如來事

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9. He performs the task of the Tathâgatas and has been sent by me to the world of men, he who in the last days shall copy, keep, or hear this Sûtra.

yaś caiva sthitveha jinasya saṃmukhaṃ śrāvedavarṇaṃ paripūrṇakalpam |
praduṣṭacitto bhṛkuṭiṃ karitvā bahuṃ naro ’sau prasaveta pāpam || 10.10 ||

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若於一劫中常懷不善心作色而罵佛獲無量重罪

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10. The man who in wickedness of heart or with frowning brow should at any time of a whole Æon utter something injurious in my presence, commits a great sin.

yaś cāpi sūtrāntadharāṇa teṣāṃ prakāśayantāniha sūtrametat |
avarṇamākrośa vadeya teṣāṃ bahūtaraṃ tasya vadāmi pāpam || 10.11 ||

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其有讀誦持是法華經者須臾加惡言其罪復過彼

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11. But one who reviles and abuses those guardians of this Sûtrânta, when they are expounding this Sûtra, I say that he commits a still greater sin.

naraś ca yo saṃmukha saṃstaveyā kṛtāñjalī māṃ paripūrṇakalpam |
gāthāna koṭīnayutair anekaiḥ paryeṣamāṇo imam agrabodhim || 10.12 ||

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有人求佛道 (009_0761_a)而於一劫中合掌在我前以無數偈讚

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12. The man who, striving for superior enlightenment, shall in a complete Æon praise me in my face with joined hands, with many myriads of kotis of stanzas,

bahuṃ khu so tatra labheta puṇyaṃ māṃ saṃstavitvāna praharṣajātaḥ | (145,1) ataś ca so bahutarakaṃ labheta yo varṇa teṣāṃ pravadenmanuṣyaḥ || 10.13 ||

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由是讚佛故得無量功德歎美持經者其福復過彼 .

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13. Shall thence derive a great merit, since he has glorified me in gladness of heart. But a still greater merit shall he acquire who pronounces the praise of those (preachers).

aṣṭādaśa kalpasahasrakoṭyo yasteṣu pusteṣu karoti pūjām |
śabdehi rūpehi rasehi cāpi divyaiś ca gandhaiś ca sparśaiś ca divyaiḥ || 10.14 ||

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於八十億劫以最妙色聲及與香味觸供養持經者如是供養已若得須臾聞則應自欣慶我今獲大利

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14. One who shall during eighteen thousand kotis of Æons pay worship to those objects of veneration, with words, visible things, flavours, with divine scents and divine kinds of touch,

karitva pustāna tathaiva pūjāṃ aṣṭādaśa kalpasahasrakoṭyaḥ |
yadi śruṇo ekaśa eta sūtraṃ āścaryalābho ’sya bhavenmahāniti || 10.15 ||

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藥王今告汝我所說諸經而於此經中法華最第一

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15. If such a one, by his paying that worship to the objects of veneration during eighteen thousand kotis of Æons, happens to hear this Sûtra, were it only once, he shall obtain an amazingly great advantage.

ārocayāmi te bhaiṣajyarāja, prativedayāmi te | bahavo hi mayā bhaiṣajyarāja dharmaparyāyā bhāṣitāḥ, bhāṣāmi bhāṣiṣye ca | sarveṣāṃ ca teṣāṃ bhaiṣajyarāja dharmaparyāyāṇām ayam eva dharmaparyāyaḥ sarvalokavipratyanīkaḥ sarvalokāśraddadhanīyaḥ | tathāgatas yāpyetad bhaiṣajyarāja ādhyātmikadharmarahasyaṃ tathāgatabalasaṃrakṣitamapratibhinnapūrvamanācakṣitapūrvamanākhyātamidaṃ sthānam | bahujanapratikṣipto ’yaṃ bhaiṣajyarāja dharmaparyāyastiṣṭhato ’pi tathāgatasya, kaḥ punar vādaḥ parinirvṛtasya ||

. . . . .

爾時佛復告藥王菩薩摩訶薩： “我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最爲難信難解。 “藥王！此經是諸佛秘要之藏，不可分布妄授與人。諸佛世尊之所守護，從昔已來，未曾顯說而此經者；如來現在，猶多怨嫉，況滅度後？

. . . . .

I announce to thee, Bhaishagyarâga, I declare to thee, that many are the Dharmaparyâyas which I have propounded, am propounding, and shall propound. And among all those Dharmaparyâyas, Bhaishagyarâga, it is this which is apt to meet with no acceptance with everybody, to find no belief with everybody. This, indeed, Bhaishagyarâga, is the transcendent spiritual esoteric lore of the law, preserved by the power of the Tathâgatas, but never divulged; it is an article (of creed) not yet made known. By the majority of people, Bhaishagyarâga, this Dharmaparyâya is rejected during the lifetime of the Tathâgata; in far higher degree such will be the case after his complete extinction.

api tu khalu punar bhaiṣajyarāja tathāgatacīvaracchannāste kulaputrā vā kuladuhitaro vā veditavyāḥ | anyalokadhātusthitaiś ca tathāgatair avalokitāś ca adhiṣṭhitāś ca | pratyātmikaṃ ca teṣāṃ śraddhābalaṃ bhaviṣyati, kuśalamūlabalaṃ ca praṇidhānabalaṃ ca | tathāgatavihāraikasthānanivāsinaś ca te bhaiṣajyarāja kulaputrā vā kuladuhitaro vā bhaviṣyanti, tathāgatapāṇiparimārjitamūrdhānaś ca te bhaviṣyanti, ya imaṃ dharmaparyāyaṃ tathāgatasya parinirvṛtasya śraddadhiṣyanti vācayiṣyanti likhiṣyanti satkariṣyanti gurukariṣyanti pareṣāṃ ca saṃśrāvayiṣyanti ||

. . . .

“藥王！當知如來滅後，其能書、持、讀、誦、供養、爲他人說者，如來則爲以衣覆之，又爲他方現在諸佛之所護念。是人有大信力，及志願力、諸善根力。當知是人與如來共宿，則爲如來手摩其頭。

. . . .

Nevertheless, Bhaishagyarâga, one has to consider those young men or young ladies of good family to be invested with the robes of the Tathâgata; to be regarded and blessed by the Tathâgatas living in other worlds, that they shall have the force of individual persuasion, the force that is rooted in virtue, and the force of a pious vow. They shall dwell apart in the convents of the Tathâgata, Bhaishagyarâga, and shall have their heads stroked by the hand of the Tathâgata, those young men and young ladies of good family, who after the complete extinction of the Tathâgata shall believe, read, write, honour this Dharmaparyâya and recite it to others.

yasmin khalu punar bhaiṣajyarāja pṛthivīpradeśe ’yaṃ dharmaparyāyo bhāṣyeta vā deśyeta vā likhyeta vā svādhyāyeta vā saṃgāyeta vā, tasmin bhaiṣajyarāja pṛthivīpradeśe tathāgatacaityaṃ kārayitavyaṃ mahantaṃ ratnamayamuccaṃ pragṛhītam | na ca tasminnavaśyaṃ tathāgataśarīrāṇi pratiṣṭhāpayitavyāni | tat kasya hetoḥ? ekaghanam eva tasmiṃs tathāgataśarīramupanikṣiptaṃ bhavati, yasmin pṛthivīpradeśe ’yaṃ dharmaparyāyo bhāṣyeta vā deśyeta vā paṭhyeta vā saṃgāyeta vā likhyeta vā likhito vā pustakagatastiṣṭhet | tasmiṃś ca stūpe satkāro gurukāro mānanā pūjanā arcanā karaṇīyā sarvapuṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvaijayantībhiḥ | sarvagītavādyanṛtyatūryatālāvacarasaṃgītisaṃpravāditaiḥ pūjā karaṇīyā | ye ca khalu punar bhaiṣajyarāja sattvās taṃ tathāgatacaityaṃ labheran vandanāya pūjanāya darśanāya vā, sarve te bhaiṣajyarāja abhyāsannībhūtā veditavyā anuttarāyāḥ samyaksaṃbodheḥ | tat kasya hetoḥ? bahavo bhaiṣajyarāja gṛhasthāḥ pravrajitāś ca (146,1) bodhisattvacaryāṃ caranti, na ca punar imaṃ dharmaparyāyaṃ labhante darśanāya vā śravaṇāya vā likhanāya vā pūjanāya vā | na tāvatte bhaiṣajyarāja bodhisattvacaryāyāṃ kuśalā bhavanti, yāvan nemaṃ dharmaparyāyaṃ śṛṇvanti | ye tv imaṃ dharmaparyāyaṃ śṛṇvanti, śrutvā cādhimucyanti avataranti vijānanti parigṛhṇanti, tasmin samaye te āsannasthāyino bhaviṣyanty anuttarāyāṃ samyaksaṃbodhau, abhyāśībhūtāḥ ||

. . . . . . . . .

“藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。此塔，應以一切華、香、瓔(009_0761_b)珞，繒蓋、幢幡，伎樂、歌頌，供養恭敬，尊重讚歎。若有人得見此塔，禮拜、供養，當知是等皆近阿耨多羅三藐三菩提。 “藥王！多有人在家、出家行菩薩道，若不能得見聞、讀誦、書持、供養是法華經者，當知是人未善行菩薩道；若有得聞是經典者，乃能善行菩薩之道。其有衆生求佛道者，若見、若聞是法華經，聞已信解受持者，當知是人得近阿耨多羅三藐三菩提。

. . . . . . . . .

Again, Bhaishagyarâga, on any spot of the earth where this Dharmaparyâya is expounded, preached, written, studied, or recited in chorus, on that spot, Bhaishagyarâga, one should build a Tathâgata-shrine, magnificent, consisting of precious substances, high, and spacious; but it is not necessary to depose in it relics of the Tathâgata. For the body of the Tathâgata is, so to say, collectively deposited there. Any spot of the earth where this Dharmaparyâya is expounded or taught or recited or rehearsed in chorus or written or kept in a volume, must be honoured, respected, revered, worshipped as if it were a Stûpa, with all sorts of flowers, incense, perfumes, garlands, ointment, powder, clothes, umbrellas, flags, banners, triumphal streamers, with all kinds of song, music, dancing, musical instruments, castanets, and shouts in chorus. And those, Bhaishagyarâga, who approach a Tathâgata-shrine to salute or see it, must be held to be near supreme and perfect enlightenment. For, Bhaishagyarâga, there are many laymen as well as priests who observe the course of a Bodhisattva without, however, coming so far as to see, hear, write or worship this Dharmaparyâya. So long as they do not hear this Dharmaparyâya, they are not yet proficient in the course of a Bodhisattva. But those who hear this Dharmaparyâya and thereupon accept, penetrate, understand, comprehend it, are at the time near supreme, perfect enlightenment, so to say, immediately near it.

tadyathāpi nāma bhaiṣajyarāja kaścid eva puruṣo bhaved udakārthī udakagaveṣī | sa udakārtham ujjaṅgale pṛthivīpradeśe udapānaṃ khānayet | sa yāvat paśyecchuṣkaṃ pāṇḍaraṃ pāṃsuṃ nirvāhyamānam, tāvajjānīyāt, dūra itastāvad ūdakam iti | atha pareṇa samayena sa puruṣa ārdrapaṃsumudakasaṃniśraṃ kardamapaṅkabhutam udakabindubhiḥ sravadbhir nirvāhyamānaṃ paśyet, tāṃś ca puruṣānudapānakhānakān kardamapaṅkadigdhāṅgān, atha khalu punar bhaiṣajyarāja sa puruṣastatpūrvanimittaṃ dṛṣṭvā niṣkāṅkṣo bhavennirvicikitsaḥ - āsannam idaṃ khalūdakam iti | evam eva bhaiṣajyarāja dūre te bodhisattvā mahāsattvā bhavanty anuttarāyāṃ samyaksaṃbodhau, yāvannemaṃ dharmaparyāyaṃ śṛṇvanti, nodgṛhṇanti nāvataranti nāvagāhante na cintayanti | yadā khalu punar bhaiṣajyarāja bodhisattvā mahāsattvā imaṃ dharmaparyāyaṃ śṛṇvanti udgṛhṇanti dhārayanti vācayanti avataranti svādhyāyanti cintayanti bhavayanti, tadā te ’bhyāśībhūtā bhaviṣyanty anuttarāyāṃ samyaksaṃbodhau | sattvānām ito bhaiṣajyarāja dharmaparyāyād anuttarā samyaksaṃbodhirājāyate | tat kasya hetoḥ? paramasaṃdhābhāṣitavivaraṇo hyayaṃ dharmaparyāyas tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ | dharmanigūḍhasthānamākhyātaṃ bodhisattvānāṃ mahāsattvānāṃ pariniṣpattihetoḥ | yaḥ kaścid bhaiṣajyarāja bodhisattvo ’sya dharmaparyāyasyotraset saṃtraset saṃtrāsamāpadyet, navayānasaṃprasthitaḥ sa bhaiṣajyarāja bodhisattvo mahāsattvo veditavyaḥ | sacet punaḥ śrāvakayānīyo ’sya dharmaparyāyasyotraset saṃtraset saṃtrāsamāpadyeta, adhimānikaḥ sa bhaiṣajyarāja śrāvakayānikaḥ pudgalo veditavyaḥ ||

. . . . . . . . . . .

“藥王！譬如有人渴乏須水，於彼高原穿鑿求之，猶見乾土，知水尚遠；施功不已，轉見濕土，遂漸至泥，其心決定、知水必近。菩薩亦復如是，若未聞、未解、未能修習是法華經者，當知是人去阿耨多羅三藐三菩提尚遠；若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經—— 此經開方便門，示眞實相。是法華經藏，深固幽遠，無人能到，今佛教化成就菩薩而爲開示。 “藥王！若有菩薩聞是法華經，驚疑、怖畏，當知是爲新發意菩薩；若聲聞(009_0761_c)人聞是經，驚疑、怖畏，當知是爲增上慢者。

. . . . . . . . . . .

It is a case, Bhaishagyarâga, similar to that of a certain man, who in need and in quest of water, in order to get water, causes a well to be dug in an and tract of land. So long as he sees that the sand being dug out is dry and white, he thinks: the water is still far off. After some time he sees that the sand being dug out is moist, mixed with water, muddy, with trickling drops, and that the working men who are engaged in digging the well are bespattered with mire and mud. On seeing that foretoken, Bhaishagyarâga, the man will be convinced and certain that water is near. In the same manner, Bhaishagyarâga, will these Bodhisattvas Mahâsattvas be far away from supreme and perfect enlightenment so long as they do not hear, nor catch, nor penetrate, nor fathom, nor mind this Dharmaparyâya. But when the Bodhisattvas Mahasattvas shall hear, catch, penetrate, study, and mind this Dharmaparyâya, then, Bhaishagyarâga, they will be, so to say, immediately near supreme, perfect enlightenment. From this Dharmaparyâya, Bhaishagyarâga, will accrue to creatures supreme and perfect enlightenment. For this Dharmaparyâya contains an explanation of the highest mystery, the secret article of the law which the Tathâgatas, &c., have revealed for the perfecting of the Bodhisattvas Mahâsattvas. Any Bodhisattva, Bhaishagyarâga, who is startled, feels anxiety, gets frightened at this Dharmaparyâya, may be held, Bhaishagyarâga, to have (but) newly entered the vehicle. If, however, a votary of the vehicle of the disciples is startled, feels anxiety, gets frightened at this Dharmaparyâya, such a person, devoted to the vehicle of the disciples, Bhaishagyarâga, may be deemed a conceited man.

yaḥ kaścid bhaiṣajyarāja bodhisattvo mahāsattvas tathāgatasya parinirvṛtasya paścime kāle paścime samaye imaṃ dharmaparyāyaṃ catasṛṇāṃ parṣadāṃ saṃprakāśayet, tena bhaiṣajyarāja bodhisattvena mahāsattvena tathāgatalayanaṃ praviśya tathāgatacīvaraṃ prāvṛtya tathāgatas yāsane niṣadya ayaṃ dharmaparyāyaś catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | katamaś ca bhaiṣajyarāja tathāgatalayanam? sarvasattvamaitrīvihāraḥ svalu punar bhaiṣajyarāja tathāgatalayanam | tatra tena kulaputreṇa praveṣṭavyam | katamacca bhaiṣajyarāja tathāgatacīvaram? mahākṣāntisauratyaṃ khalu punar bhaiṣajyarāja tathāgatacīvaram | tattena kulaputreṇa vā kuladuhitrā vā prāvaritavyam | katamacca bhaiṣajyarāja tathāgatasya dharmāsanam? sarvadharmaśūnyatāpraveśaḥ khalu punar bhaiṣajyarāja tathāgatasya dharmāsanam | tatra tena kulaputreṇa niṣattavyam, niṣadya cāyaṃ dharmaparyāyaś catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | anavalīnacittena bodhisattvena purastādbodhisattvagaṇasya bodhisattvayānasaṃprasthitānāṃ catasṛṇāṃ parṣadāṃ saṃprakāśayitavyaḥ | anyalokadhātusthitaścāhaṃ bhaiṣajyarāja tasya kulaputrasya nirmitaiḥ (147,1) parṣadaḥ samāvartayiṣyāmi | nirmitāṃś ca bhikṣubhikṣuṇyupāsakopāsikāḥ saṃpreṣayiṣyāmi dharmaśravaṇāya | te tasya dharmabhāṇakasya bhāṣitaṃ na pratibādhiṣyanti, na pratikṣepsyanti | sacetkhalu punar araṇyagato bhaviṣyati, tatrāpyahamasya bahudevanāgayakṣagandharvāsuragaruḍakinnaramahoragān saṃpreṣayiṣyāmi dharmaśravaṇāya | anyalokadhātusthitaścāhaṃ bhaiṣajyarāja tasya kulaputrasya mukhamupadarśayiṣyāmi | yāni ca asya asmāddharmaparyāyāt padavyañjanāni paribhraṣṭāni bhaviṣyanti, tāni tasya svādhyāyataḥ pratyuccārayiṣyāmi ||

. . . . . . . . . . . . . . . . .

“藥王！若有善男子、善女人，如來滅後，欲爲四衆說是法華經者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應爲四衆廣說斯經。如來室者，一切衆生中大慈悲心是；是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應爲四衆廣說斯經。 . 如來衣者，柔和忍辱心是； . . 如來座者，一切法空是。安住是中，然後以不懈怠心，爲諸菩薩及四衆廣說是法華經。 . . “藥王！我於餘國，遣化人爲其集聽法衆，亦遣化比丘、比丘尼、優婆塞、優婆夷聽其說法，是諸化人，聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身。若於此經忘失句逗，我還爲說，令得具足。”

. . . . . . . . . . . . . . . . .

Any Bodhisattva Mahâsattva, Bhaishagyarâga, who after the complete extinction of the Tathâgata, in the last times, the last period shall set forth this Dharmaparyâya to the four classes of hearers, should do so, Bhaishagyariga, after having entered the abode of the Tathâgata, after having put on the robe of the Tathâgata, and occupied the pulpit of the Tathâgata. And what is the abode of the Tathâgata, Bhaishagyarâga? It is the abiding in charity (or kindness) to all beings; that is the abode of the Tathâgata, Bhaishagyarâga, which the young man of good family has to enter. And what is the robe of the Tathâgata, Bhaishagyarâga? It is the apparel of sublime forbearance; that is the robe of the Tathâgata, that is the robe of the Tathâgata, Bhaishagyarâga, which the young man of good family has to put on. What is the pulpit of the Tathâgata, Bhaishagyarâga? It is the entering into the voidness (or complete abstraction) of all laws (or things); that is the pulpit, Bhaishagyarâga, on which the young man of good family has to sit in order to set forth this Dharmaparyâya to the four classes of hearers. A Bodhisattva ought to propound this Dharmaparyâya with unshrinking mind, before the face of the congregated Bodhisattvas, the four classes of hearers, and I, staying in another world, Bhaishagyarâga, will by means of fictious creatures make the minds of the whole congregation favourably disposed to that young man of good family, and I will send fictious monks, nuns, male and female lay devotees in order to hear the sermon of the preacher, who are unable to gainsay or contradict him. If afterwards he shall have retired to the forest, I will send thither many gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, and great serpents to hear him preach, while I, staying in another world, Bhaishagyarâga, will show my face to that young man of good family, and the words and syllables of this Dharmaparyâya which he happens to have forgotten will I again suggest to him when he repeats his lesson.

atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

.

爾時世尊欲重宣此義，而說偈言：

.

And on that occasion the Lord uttered the following stanzas:

līyanāṃ sarva varjitvā śṛṇuyāt sūtramīdṛśam |
durlabho vai śravo hyasya adhimuktī pi durlabhā || 10.16 ||

.

欲捨諸懈怠應當聽此經是經難得聞信受者亦難

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16. Let one listen to this exalted Sûtra, avoiding all distractedness; for rare is the occasion (given) for hearing it, and rare also the belief in it.

udakārthī yathā kaścit khānayet kūpa jaṅgale |
śuṣkaṃ ca pāṃsu paśyeta khānyamāne punaḥ punaḥ || 10.17 ||

.

如人渴須水穿鑿於高原猶見乾燥土知去水尚遠

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17. It is a case similar to that of a certain man who in want of water goes to dig a well in an arid tract of land, and sees how again and again only dry sand is being dug up.

so dṛṣṭvā cintayet tatra dūre vāri ito bhavet |
idaṃ nimittaṃ dūre syāt śuṣkapāṃsuritotsṛtaḥ || 10.18 ||

.

18. On seeing which he thinks: the water is far off; a token of its being far off is the dry white sand which appears in digging.

yadā tu ārdraṃ paśyeta pāṃsuṃ snigdhaṃ punaḥ punaḥ |
niṣṭhā tasya bhavettatra nāsti dūre jalaṃ iha || 10.19 ||

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漸見濕土泥決定知近水

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19. But when he (afterwards) sees again and again the sand moist and smooth, he gets the conviction that water cannot be very far off.

evam eva tu te dūre buddhajñānasya tādṛśāḥ |
aśṛṇvanta idaṃ sūtramabhāvitvā punaḥ punaḥ || 10.20 ||

.

藥王汝當知如是諸人等不聞法華經去佛智甚遠

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20. So, too, are those men far from Buddha-knowledge who have not heard this Sûtra and have failed to repeatedly meditate on it.

yadā tu gambhīramidaṃ śrāvakāṇāṃ viniścayam |
sūtrarājaṃ śruṇiṣyanti cintayiṣyanti vā sakṛt || 10.21 ||

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若聞是深經 (009_0762_a)決了聲聞法是諸經之王聞已諦思惟當知此人等近於佛智慧

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21. But those who have heard and oft meditated on this profound king amongst Sûtras, this authoritative book for disciples,

te bhonti saṃnikṛṣṭā vai buddhajñānasya paṇḍitāḥ |
yathaiva cārdre pāṃsusmin āsannaṃ jalamucyate || 10.22 ||

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22. Are wise and near Buddha-knowledge, even as from the moisture of sand may be inferred that water is near.

jinasya lenaṃ praviśitvā prāvaritvā mi cīvaram |
mamāsane niṣīditvā abhīto bhāṣi paṇḍitaḥ || 10.23 ||

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若人說此經應入如來室著於如來衣而坐如來座

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23. After entering the abode of the Gina, putting on his robe and sitting down on my seat, the preacher should, undaunted, expound this Sûtra.

maitrībalaṃ ca layanaṃ kṣāntisauratya cīvaram |
śūnyatā cāsanaṃ mahyamatra sthitvā hi deśayet || 10.24 ||

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處衆無所畏廣爲分別說大慈悲爲室柔和忍辱衣

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24. The strength of charity (or kindness) is my abode; the apparel of forbearence is my robe; and voidness (or complete abstraction) is my seat; let (the preacher) take his stand on this and preach.

loṣṭaṃ daṇḍaṃ vātha śaktī ākrośa tarjanātha vā |
bhāṣantasya bhavettatra smaranto mama tā sahet || 10.25 ||

.

諸法空爲座處此爲說法若說此經時有人惡口罵加刀杖瓦石念佛故應忍

.

25. Where clods, sticks, pikes, or abusive words and threats fall to the lot of the preacher, let him be patient, thinking of me.

kṣetrakoṭīsahasresu ātmabhāvo dṛḍho mama |
deśemi dharma sattvānāṃ kalpakoṭīracintiyāḥ || 10.26 ||

.

我千萬億土現淨堅固身於無量億劫爲衆生說法

.

26. My body has existed entire in thousands of kotis of regions; during a number of kotis of.Æons beyond comprehension I teach the law to creatures.

ahaṃ pi tasya vīrasya yo mahya parinirvṛte |
idaṃ sūtraṃ prakāśeyā preṣeṣye bahu nirmitān || 10.27 ||

.

若我滅度後能說此經者

.

27. To that courageous man who shall proclaim this Sûtra after my complete extinction I will also send many creations.

(148,1) bhikṣavo bhikṣuṇīyā ca upāsakā upāsikāḥ |
tasya pūjāṃ kariṣyanti parṣadaś ca samā api || 10.28 ||

.

我遣化四衆比丘比丘尼及淸信士女

.

28. Monks, nuns, lay devotees, male and female, will honour him as well as the classes of the audience.

loṣṭaṃ daṇḍāṃstathākrośāṃstarjanāṃ paribhāṣaṇām |
ye cāpi tasya dāsyanti vāreṣyanti sma nirmitāḥ || 10.29 ||

.

供養於法師引導諸衆生集之令聽法若人欲加惡刀杖及瓦石則遣變化人爲之作衛護

.

29. And should there be some to attack him with clods, sticks, injurious words, threats, taunts, then the creations shall defend him.

yadāpi caiko viharan svādhyāyanto bhaviṣyati |
narair virahite deśe aṭavyāṃ parvateṣu vā || 10.30 ||

.

若說法之人獨在空閑處寂寞無人聲讀誦此經典

.

30. And when he shall stay alone, engaged in study, in a lonely place, in the forest or the hills,

tato ’sya ahaṃ darśiṣye ātmabhāva prabhāsvaram |
skhalitaṃ cāsya svādhyāyamuccāriṣye punaḥ punaḥ || 10.31 ||

.

我爾時爲現淸淨光明身若忘失章句爲說令通利

.

31. Then will I show him my luminous body and enable him to remember the lesson he forgot.

tahiṃ ca sya viharato ekasya vanacāriṇaḥ |
devān yakṣāṃś ca preṣiṣye sahāyāṃstasya naikaśaḥ || 10.32 ||

.

若人具是德或爲四衆說空處讀誦經皆得見我身若人在空閑我遣天龍王夜叉鬼神等爲作聽法衆

.

32. While he is living lonely in the wilderness, I will send him gods and goblins in great number to keep him company.

etādṛśāstasya guṇā bhavanti caturṇa parṣāṇa prakāśakasya |
eko vihāre vanakandareṣu svādhyāya kurvantu mamāhi paśyet || 10.33 ||

.

33. Such are the advantages he is to enjoy; whether he is preaching to the four classes, or living, a solitary, in mountain caverns and studying his lesson, he will see me.

pratibhāna tasya bhavatī asaṅgaṃ nirukti dharmāṇa bahū prajānāti |
toṣeti so prāṇisahasrakoṭyaḥ yathāpi buddhena adhiṣṭhitatvāt || 10.34 ||

.

34. His readiness of speech knows no impediment; he understands the manifold requisites of exegesis; he satisfies thousands of kotis of beings because he is, so to say, inspired (or blessed) by the Buddha.

ye cāpi tasyāśrita bhonti sattvās te bodhisattvā laghu bhonti sarve |
tatsaṃgatiṃ cāpi niṣevamāṇāḥ paśyanti buddhāna yatha gaṅgavālikāḥ || 10.35 ||

.

是人樂說法分別無罣礙諸佛護念故能令大衆喜若親近法師速得菩薩道隨順是師學得見恒沙佛

.

35. And the creatures who are entrusted to his care shall very soon all become Bodhisattvas, and by cultivating his intimacy they shall behold Buddhas as numerous as the sands of the Ganges.

ity āryasaddharmapuṇḍarīke dharmaparyāye dharmabhāṇakaparivarto nāma daśamaḥ ||

.

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