藥師琉璃光如來本願功德經 流通
阿難在最後問了兩件事：這個法門叫什麼？該怎麼奉持？
一個名字，一件事
佛給了三個名字，各指一處。
本願功德——指因與果：願是因，德是果。
十二神將饒益有情結願神呪——指誰在守；而「結願」的結，正是前一段那條打了又解的五色縷。
拔除一切業障——指拿掉什麼。序分曼殊室利開口所求的，恰恰就是「令諸聞者業障銷除」。首尾一問一答，中間隔了整部經。
題目從這裡取
歷代譯本的題名，各自從這三個裡取一個：宋世的取第三，隋代的略取初名，玄奘的具取初名而題一部。
讀到末段，才知道第一行那個題目的來歷。
問名即是問持
阿難問兩件，佛看似只答一件。第二件答在四個字上：應如是持。
依三名所指的法去受持——這就是奉持之方。
名不是書皮上的字。三名各指一事，照這三事去做，便是持經。
相隔不遠的兩句
末尾的會眾比序分列得更全：序分只舉天、龍、藥叉，此處八部俱全。同一群人，從頭坐到尾。
而收句是「皆大歡喜，信受奉行」。
前一段佛才說過：聲聞、獨覺、未登地的菩薩都不能如實信解。
一句說難信，一句說信受，中間隔不了幾行。經不加解釋。
廣德二年冬天的一個人
卷尾題之後，藏經還留著一行不屬於經文的字——一位名叫賈崇俊的人，在廣德二年十二月十五日發心抄了一卷藥師經，願求平安。
這不是經文。可它落在一段講「云何奉持」的經文之後。
經說了應如是持；一千多年前有人用自己的方式持了——抄一卷，寫下日子，寫下所願。
他寫的是三個字的略稱，不是全題。而校記所記的古寫本卷尾題，於此處也正作略題。
At the very end Ānanda asks two things: what is this Dharma-gate called, and how is it to be upheld?
One Name, One Thing
The Buddha gives three names, each pointing at its own place.
Original vows and merits — cause and fruit: the vow is the cause, the merit the fruit.
The twelve spirit generals benefiting sentient beings, the spirit-spell of the knotted vow — who it is that keeps watch; and the knot in “knotted vow” is that five-colored cord of the passage before, tied and then undone.
The uprooting of all karmic obstructions — what is taken away. What Mañjuśrī asked for when he first opened his mouth in the introduction was precisely that those who hear should have their karmic obstructions dissolved. A question at the head and an answer at the tail, with the whole sūtra lying between.
The Titles Were Taken from Here
The titles of the successive translations each took one of these three: the Song-age version the third, the Sui version the first in abbreviated form, Xuanzang’s the first in full as the title of the whole.
Only at the closing passage does one learn where the title on the first line came from.
To Ask the Name Is to Ask How to Hold It
Ānanda asks two things; the Buddha seems to answer one. The second is answered in four words: thus should it be upheld.
To receive and hold it in accordance with the dharma the three names point at — that is the way of upholding.
A name is not lettering on a cover. The three names point each at one thing, and to act by those three things is to hold the sūtra.
Two Sentences Not Far Apart
The assembly at the close is listed more fully than at the introduction: there only gods, nāgas and yakṣas were raised, here the eight classes are all present. One company, seated from first to last.
And the closing words are that they were greatly gladdened, and received it in faith and put it into practice.
In the passage just before, the Buddha had said that śrāvakas, pratyekabuddhas, and bodhisattvas not yet ascended the stages cannot believe and understand it as it is.
One sentence says it is hard to believe, the next says it was received in faith, and only a few lines lie between. The sūtra offers no explanation.
A Man in the Winter of Guangde’s Second Year
After the end-of-scroll title the canon still keeps a line that does not belong to the sūtra — a man named Jia Chongjun, who on the fifteenth day of the twelfth month of the second year of Guangde set his mind on copying one scroll of the Medicine Buddha Sūtra, and prayed for peace.
This is not scripture. Yet it falls after a passage about how the sūtra is to be upheld.
The sūtra said, thus should it be upheld; and more than a thousand years ago someone upheld it in the way that was his — copied a scroll, wrote the date, wrote what he wished for.
What he wrote was the short title of three graphs, not the full one. And the old manuscript whose end-of-scroll title the collation notes record gives the short form here as well.
大唐、三藏法師玄奘奉 詔譯《藥師琉璃光如來本願功德經》〈流通〉· 大正藏 T14n0450〔起 T14 0408b17〕。段／行首〔T14 …〕＝大正藏頁・欄・行錨。
〔T14 0408b17〕爾時，阿難白佛言：「世尊！當何名此法門？我等云何奉持？」佛告阿難：「此法門名說藥師琉璃光如來本願功德；亦名說十二神將饒益有情結願神呪；亦名拔除一切業障；應如是持。」時薄伽梵說是語已，諸菩薩摩訶薩，及大聲聞，國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，人、非人等，一切大眾，聞佛所說，皆大歡喜，信受奉行。 藥師琉璃光如來本願功德經 〔弟子賈崇俊願平安廣德二年十二月十五日發心寫藥師經一卷〕
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
大唐三藏法師玄奘譯《藥師琉璃光如來本願功德經》T14n0450，自「爾時，阿難白佛言」至卷末。段首（…）＝大正藏頁·欄·行錨。
〔一·阿難問經名〕（0408b17）那時，阿難稟白佛說：『世尊！這個法門應當叫什麼名字？我們應當怎樣奉持？』
〔二·佛舉三名〕（0408b18）佛告訴阿難：『這個法門名為「說藥師琉璃光如來本願功德」；（0408b19）也名為「說十二神將饒益有情結願神呪」；（0408b20）也名為「拔除一切業障」；應當像這樣受持。』
〔三·大眾奉行〕（0408b21）當時薄伽梵說了這些話之後，諸位菩薩摩訶薩以及大聲聞，（0408b22）國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛（乾闥婆·香神）、阿素洛（阿修羅）、揭路荼（金翅鳥）、緊捺洛（緊那羅·歌神）、莫呼洛伽（大蟒神），（0408b24）人、非人等，一切大眾，聽聞佛所說，都非常歡喜，信受奉行。
〔四·卷尾題〕（0408b25）藥師琉璃光如來本願功德經
〔五·寫經題記〕（0408b26）〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕
Xuanzang’s translation, T14n0450, from “at that time Ānanda said to the Buddha” to the end of the scroll. The figures in parentheses at the head of each segment give the Taishō page, register, and line.
〔1 · Ānanda asks the name of the sūtra〕（0408b17）At that time Ānanda said to the Buddha: “World-Honored One! By what name should this Dharma-gate be called? And how are we to uphold it?”
〔2 · The Buddha gives three names〕（0408b18）The Buddha told Ānanda: “This Dharma-gate is named ‘Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata’; （0408b19）it is also named ‘Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow’; （0408b20）it is also named ‘The Uprooting of All Karmic Obstructions’; thus should it be upheld.”
〔3 · The great assembly puts it into practice〕（0408b21）When the Bhagavān had spoken these words, the bodhisattva-mahāsattvas and the great śrāvakas, （0408b22）kings, great ministers, brahmins and householders, gods, nāgas, yakṣas, gandharvas〔揵達縛〕, asuras〔阿素洛〕, garuḍas〔揭路荼〕, kiṃnaras〔緊捺洛〕, mahoragas〔莫呼洛伽〕, （0408b24）humans, non-humans and the rest — the whole great assembly, hearing what the Buddha had said, were greatly gladdened, and received it in faith and put it into practice.
〔4 · The title at the end of the scroll〕（0408b25）藥師琉璃光如來本願功德經 — The Sūtra of the Original Vows and Merits of the Medicine Buddha, Beryl Radiance Tathāgata
〔5 · A scribe’s colophon — not part of the sūtra〕（0408b26）〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕 — “The disciple Jia Chongjun prays for peace. On the fifteenth day of the twelfth month of the second year of Guangde, he set his mind on copying one scroll of the Medicine Buddha Sūtra.”
一部經走到末尾，阿難問了兩個問題：這個法門叫什麼？我們該怎麼奉持？
青丘沙門太賢的《本願藥師經古迹》把這一段判作「聞名喜行分」——單元一所立的全經三分（說經因起、對問廣說、聞名喜行），到這裡走完了最後一分。他的注解也在這一段之後題「終」而卷竟：鏡與經同時收束。
三個名字
佛給了三個名字：「此法門名說藥師琉璃光如來本願功德」〔T14n0450 0408b18〕；「亦名說十二神將饒益有情結願神呪」〔T14n0450 0408b19〕；「亦名拔除一切業障；應如是持」〔T14n0450 0408b20〕。
一部經三個名字，各自指著不同的東西。
第一個名字指因與果：本願是因，功德是果。這是序分名義所判的那條線——以如來因果為宗。
第二個名字指護持：十二神將、饒益有情、結願神呪。而其中「結願」的那個結，就是前一段那條五色縷——結了名字，願滿再解。一個名字，從一條線上取來。
第三個名字指所除：拔除一切業障。序分曼殊室利請問時說的正是「令諸聞者業障銷除」——一問一答，隔了一整部經。
三個名字，一個說它從哪裡來，一個說它靠誰守，一個說它把什麼拿掉。
我們平常記一部經只記一個題目；這一段提醒的是，那個題目原本是三選一。
為什麼名字要說三次
這件事在單元一其實已經露過一次面。
歷來的讀法在解經題時舉過「經有三名」，並且拿這三名去配三個譯本：宋世那個譯本取了第三名，隋代那個略取初名，而玄奘的譯本「具取初名題一部也」〔T38n1770 0257a14〕。
也就是說，歷代譯本的題名，各自從這一段的三名裡取了一個。
一部經在末尾自己報出三個名字，後世的譯人便各依所重取其一為題。首與尾在此相證：讀到最後一段，才明白第一行那個題目是怎麼來的。
「應如是持」四個字
阿難問的是兩件事，佛的答覆看起來只答了一件——說了三個名字。
注家指出第二件也答了，就在「應如是持」四個字上：「言應如是持者，答第二問。應如三名所詮之法而受持故」〔T38n1770 0262c20〕。
依這三個名字所指的法去受持，就是奉持的方法。
這一句把「名」的分量提了起來。名不是一個稱謂、一個書皮上的字。三名各指一事——因果、護持、除障——照著這三事去做，就叫奉持此經。
問名與問持，本來就是一個問題。
最後那一群人
經文收在會眾的歡喜奉行上。而這份名單值得與序分對看。
序分列會眾：「國王、大臣、婆羅門、居士、天、龍、藥叉、人、非人等」〔T14n0450 0404c17〕。
此處列的是：國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，人、非人等。
末尾比開頭列得更全——序分只舉天、龍、藥叉三類，這裡八部俱全。
同一群人，從頭坐到尾。中間他們聽了十二個願、五種聞名之益、一套供養法、一套續命法、九種橫死；而其中有一群——十二藥叉大將——在倒數第二段還站起來發了願。
一部經的最後一句是「皆大歡喜，信受奉行」〔T14n0450 0408b24〕。這是諸經流通分的常語，而放在這一部之後讀，那個「信」字有分量：前一段佛才說過，連聲聞獨覺與未登地菩薩都不能如實信解。
而這一群人信了。佛說難信，眾人信受——經把這兩句放在相隔不遠的地方，不加解釋。
卷末那一行小字
大正藏於卷尾題之後，還保留了一行不屬於經文的字。本帙原典層照錄，並標明它是夾註：
〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕
一個叫賈崇俊的人，在廣德二年十二月十五日發心抄了一卷藥師經，願求平安。
這不是經文，是抄經人留下的一行。而它恰好落在這一段——一段講「云何奉持」的經文之後。
經說了三個名字、說了應如是持；一千多年前有一個人，用他自己的方式持了：抄一卷，寫下日子，寫下所願。
他寫的是「藥師經」三個字——不是全題。你我今日讀的這一卷，題作全名；他手上那一卷，題作略稱。而校記所記的敦煌本卷尾題，於此處也正作三字之略題，不作全題。一個抄經人的略稱，與一個古寫本的題名，落在同一個地方。
承衍——三副眼於此同稱第三
上來是本段自身的義。此下以三副眼旁照——而這一段有一件事，是走到最後才看得清的。
《本願藥師經古迹》（青丘沙門太賢撰）牒玄奘本，於本段判「此下第三聞名喜行分」〔T38n1770 0262c19〕，釋「應如是持」一句，隨即卷終。他這一部注解在本段之後題「終」——與經同止。
敦煌所出的失名疏（T85n2767）牒隋笈多本，於本段作「自下第三明依」〔T85n2767 0327c03〕；其現存文訖於此後不遠，其卷亦與經同終。
兩副眼所牒的譯本不同、行文不同，而同以流通一段為全經第三分。
這已經是第四次了。單元五，兩疏同判聞名利益為五段而界界相合；單元六，兩疏同名一門作「如來述成」；單元八，兩疏同以十二將一段為第五之收；此處，兩疏同以流通為第三分。四次撞在一處。
分段不是哪一家的私見。同一部經的節理，兩個讀不同譯本的人，走到相同的地方停下來。
至於牒《灌頂》本的那一卷（T85n2766），其現存文訖於十二願之釋，本段沒有文字——它自阿毘曇論史起，止於願文，前後皆殘。查無即記無。
而經自己在最後只做了一件事：把自己的名字說出來，然後說，照這個名字所指的去持。
A sūtra walks to its end, and Ānanda asks two things: by what name is this Dharma-gate called? And how are we to uphold it?
Ancient Traces on the Sūtra of the Original Vows of the Medicine Buddha, by Taehyŏn, śramaṇa of Ch’ŏnggu, marks this passage as “the part on hearing the name, rejoicing, and practicing” — the last of the three parts of the whole sūtra set up in unit one (the occasion of the teaching, question-and-extensive-exposition, hearing the name and rejoicing and practicing) is walked through here. His commentary too writes “end” after this passage and the scroll is finished: mirror and sūtra close at the same moment.
Three Names
The Buddha gives three names: this Dharma-gate is named “Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata” — the Tathāgata of beryl radiance; it is also named “Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow”; it is also named “The Uprooting of All Karmic Obstructions”; thus should it be upheld.
Three names for one sūtra, and each points at something different.
The first name points at cause and fruit: the original vows are the cause, the merits the fruit. This is the line drawn when the title was expounded in the introduction — the cause and fruit of a tathāgata taken as the theme.
The second name points at guarding: twelve spirit generals, benefit for sentient beings, the spirit-spell of the knotted vow. And the knot in “knotted vow” is the five-colored cord of the passage just before — the names knotted, and untied when the wish is full. A name taken from a piece of string.
The third name points at what is removed: the uprooting of all karmic obstructions. What Mañjuśrī asked for in the introduction was exactly that those who hear should have their karmic obstructions dissolved — a question and an answer with a whole sūtra between them.
Three names: one says where it comes from, one says who keeps watch over it, one says what it takes away.
We are used to remembering one title for one sūtra; this passage is a reminder that the title was originally one choice out of three.
Why the Name Is Given Three Times
The matter has in fact shown its face once already, in unit one.
In expounding the title, the reading handed down brought out “the sūtra has three names,” and matched those three names against three translations: the version translated in the Song age took the third name, the Sui version took the first in abbreviated form, and Xuanzang’s version took the first name in full as the title of the whole work.
That is to say, the titles of the successive translations each took one of the three names of this passage.
A sūtra announces three names of itself at its close, and the translators of later ages each took the one that weighed most with them. Head and tail bear witness here: only on reading the last passage does one understand where the title on the first line came from.
Four Words: Thus Should It Be Upheld
Ānanda asked two things, and the Buddha’s answer appears to answer only one — he gives three names.
The commentator points out that the second is answered too, and answered in the four words 「應如是持」: as for the words “thus should it be upheld,” they answer the second question; for one should uphold it in accordance with the dharma that the three names set forth.
To uphold it in accordance with the dharma these three names point at — that is the method of upholding.
This raises the weight of the “name.” A name is not an appellation, not lettering on a cover. The three names point each at one thing — cause and fruit, guarding, the removal of obstruction — and to act in accordance with those three things is what is called upholding this sūtra.
To ask after the name and to ask after the upholding were one question all along.
That Last Company of People
The text closes on the assembly’s gladness and practice. And this roll of names is worth setting beside the introduction’s.
The introduction lists the assembly: kings, great ministers, brahmins, householders, gods, nāgas, yakṣas, humans, non-humans and the rest.
Here the list runs: kings, great ministers, brahmins, householders, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans and the rest.
The end lists more fully than the beginning — the introduction raised only three classes, gods, nāgas and yakṣas, while here the eight classes are all present.
The same company, seated from first to last. In between they have heard twelve vows, five kinds of benefit from hearing the name, a method of offering, a method of prolonging life, nine kinds of untimely death; and one group among them — the twelve yakṣa generals — stood up in the passage before this one and made a vow.
The last sentence of the sūtra is that they were greatly gladdened, and received it in faith and put it into practice. This is the common formula of the circulation section in all sūtras; but read after this particular sūtra, the word “faith” carries weight: in the passage just before, the Buddha had said that even śrāvakas and pratyekabuddhas, and bodhisattvas who have not yet ascended the stages, cannot believe and understand it as it is.
And this company believed. The Buddha says it is hard to believe; the assembly receives it in faith — the sūtra sets these two sentences not far apart, and offers no explanation.
The Small Line at the End of the Scroll
After the title at the end of the scroll, the canon keeps one further line that does not belong to the sūtra. The source layer of this edition sets it down as it stands, marked as an inline note:
〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕
A man named Jia Chongjun, on the fifteenth day of the twelfth month of the second year of Guangde, set his mind on copying one scroll of the Medicine Buddha Sūtra, and prayed for peace.
This is not scripture. It is a line left by the man who copied the scripture. And it happens to fall just here — after a passage about how the sūtra is to be upheld.
The sūtra gave three names and said that thus should it be upheld; and more than a thousand years ago one man upheld it in the way that was his: he copied a scroll, wrote down the day, and wrote down what he wished for.
What he wrote was the three graphs 「藥師經」 — not the full title. The scroll we read today bears the full name; the scroll in his hands bore the short one. And the Dunhuang recension recorded in the collation notes also gives the end-of-scroll title here in the short form rather than the full. One copyist’s abbreviation and one old manuscript’s title fall in the same place.
Transmission — Three Eyes All Call This the Third
What stands above is the meaning of this passage itself. Below, three eyes cast their light on it from the side — and there is one thing here that can only be seen at the very end.
Ancient Traces on the Sūtra of the Original Vows of the Medicine Buddha (by Taehyŏn, śramaṇa of Ch’ŏnggu) follows Xuanzang’s recension, judges this passage to be “from here below is the third, the part on hearing the name, rejoicing, and practicing,” glosses the one sentence “thus should it be upheld,” and thereupon ends his scroll. His commentary writes “end” after this passage — it stops where the sūtra stops.
The anonymous commentary recovered at Dunhuang (T85n2767) follows Dharmagupta’s Sui recension, and at this passage writes “from here below is the third, setting forth reliance”; its surviving text ends not far beyond, so that its scroll too ends where the sūtra ends.
The two eyes follow different translations and write in different ways, and yet both alike make the section of circulation the third part of the whole sūtra.
This is now the fourth time. In unit five, two commentaries alike divided the benefits of hearing the name into five sections, and the boundaries matched; in unit six, two commentaries alike named one gate “the Tathāgata confirms it”; in unit eight, two commentaries alike closed on the generals’ section as the fifth; and here, two commentaries alike make the circulation the third part. Four collisions in one place.
The dividing of a text is not the private opinion of one house. In the same sūtra, two men reading different translations walk to the same place and stop.
As for the scroll that follows the Consecration Sūtra recension (T85n2766), its surviving text ends with the gloss on the twelve vows and has nothing at this passage — it begins from the history of the Abhidharma treatises and breaks off at the vows, damaged at both ends. What is not found is recorded as not found.
And at the very last the sūtra does only one thing: it says its own name, and then says, hold it as that name points.
考據Apparatus
全段定位 本段為逐文鏡全經三分之第三分——「聞名喜行分」。單元 01 所立之三分（說經因起·對問廣說·聞名喜行）至此全部走完。本段亦是經之三名之所出：單元 01 逐文鏡舉「經有三名」以配三譯，其所本即此段佛自舉之三名。卷末別有寫經題記一則，為全帙唯一夾註。
一、科判定位
「此下第三聞名喜行分」〔T38n1770 0262c19〕——與單元 01 之 「本文有三，一說經因起分、二對問廣說分、三聞名喜行分」〔T38n1770 0257b05〕相接。
全經三分至此走完：說經因起（單元 01 前半）→ 對問廣說（單元 01 後半至單元 08）→ 聞名喜行（本段）。
「應如是持」之釋：「言應如是持者，答第二問。應如三名所詮之法而受持故」〔T38n1770 0262c20〕 ——阿難所問有二（何名此法門·云何奉持），佛舉三名答其初問，而「應如是持」四字即答其第二問： 依三名所詮之法而持。⇒ 名不只是稱謂，是所持之綱。
二、異譯對勘（誌錄不判）
三名為底本所出：「此法門名說藥師琉璃光如來本願功德」〔T14n0450 0408b18〕· 「亦名說十二神將饒益有情結願神呪」〔T14n0450 0408b19〕·「亦名拔除一切業障；應如是持」〔T14n0450 0408b20〕。
此三名即單元 01 逐文鏡所舉以配三譯者：「經有三名：一、說藥師琉璃光如來本願功德經；二、說十二神將饒益有情結願神呪；三、說拔除一切業障」〔T38n1770 0257a08〕， 而以宋世譯本取第三名、隋本略取初名、玄奘本「具取初名題一部也」〔T38n1770 0257a14〕。 ⇒ 三譯之題名各取此段三名之一，其源在此。首尾相證，誌之。
會眾之名底本作八部音寫：「揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽」——玄奘譯例； 他譯多作乾闥婆·阿修羅·迦樓羅·緊那羅·摩睺羅伽。譯例之異，誌錄不判。
三、經論宗依（眼）
逐文鏡於本段唯釋「應如是持」一句，不引經論。誠實記之。
四、本段釋要（逐文鏡逐文）
鏡文於本段極略——唯出三分之判與「應如是持」之釋二事，其下即題「本願藥師經古迹下〔終〕」 〔T38n1770 0262c23〕而卷竟。鏡與經同時收束。
五、諸家異釋（三疏分欄·誌錄不判）
| 鏡 | 所牒之本 | 逐字 | 錨 |
|---|---|---|---|
| 《本願藥師經古迹》（青丘沙門太賢撰） | 玄奘本（與底本同） | 「此下第三聞名喜行分」 | 〔T38n1770 0262c19〕 |
| 敦煌失名《藥師經疏》（T85n2767） | 隋笈多本 | 「經。時婆伽婆至歡喜奉行 自下第三明依」 | 〔T85n2767 0327c03〕 |
| 敦煌失名《藥師經疏》（T85n2766·殘卷） | 《灌頂》本 | 本段零命中（其現存文訖於十二願之釋） | — |
二疏於流通一段皆判為「第三」——《古迹》作「第三聞名喜行分」〔T38n1770 0262c19〕， T85n2767 作「自下第三明依」〔T85n2767 0327c03〕。所牒之本不同，而同以流通為全經第三分。 此為本帙三疏相印之第四例（前三例：單元 05 五段之界、單元 06 如來述成之名、單元 08 第五大將解衛與夜叉報恩同居第五）。誌錄不判。
T85n2767 之現存文訖於 0327c17，正在此段之後不遠——其卷與經同終。
六、術語（首見名相）
| 名相 | 釋義所據（逐字各繫其錨） |
|---|---|
| 三名 | 「此法門名說藥師琉璃光如來本願功德」〔T14n0450 0408b18〕·「亦名說十二神將饒益有情結願神呪」〔T14n0450 0408b19〕·「亦名拔除一切業障；應如是持」〔T14n0450 0408b20〕 |
| 應如是持 | 鏡釋「言應如是持者，答第二問。應如三名所詮之法而受持故」〔T38n1770 0262c20〕 |
| 揵達縛·阿素洛·揭路荼·緊捺洛·莫呼洛伽 | 底本八部音寫之玄奘譯例〔T14n0450 0408b22〕以下 |
七、譬喻·修辭
- 本段無譬——問名、答名、奉行，直陳而收。
- 修辭·首尾之會眾相應：序分列會眾作「國王、大臣、婆羅門、居士、天、龍、藥叉、人、非人等」 〔T14n0450 0404c17〕；本段作「國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，人、非人等」——末段之列較序分為詳，八部俱全。一經始終，同一群人。
- 修辭·問答收束：全經問答之句凡九（曼殊室利白言一·白佛言四·阿難白言一·阿難問救脫菩薩二·世尊告阿難言一）， 其中由聽者發問而佛或菩薩答者四：序分曼殊室利請問·單元 06 佛反問阿難而阿難答·單元 07 阿難兩問救脫菩薩·本段阿難問經名。 末一問所問者非義理，是名與持——問到最後，問的是『這部經該怎麼稱、怎麼拿』。
八、徵引承衍
- 與單元 01 之首尾相證：三名出於本段，而逐文鏡於單元 01 即以此三名配三譯。經之末句解釋了經之題名。
- 與單元 08 之相繫：第二名「說十二神將饒益有情結願神呪」〔T14n0450 0408b19〕之「結願」， 即單元 08「以五色縷，結我名字」〔T14n0450 0408b12〕之結。
- 本段被本 corpus 其餘各帙徵引者，零命中。
九、校本定位
大正藏校記（<app>）本單元域內二處：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 0408b22 | 「揵」 | 健 | 宋·元·明·宮·敦 |
| 0408b25 | 「藥師琉璃光如來本願功德經」（卷尾題） | 藥師經 | 敦 |
第二條可注意：敦煌本之卷尾題作「藥師經」三字，底本作全題。與卷端題名（單元 01 校記「琉／瑠」，其錨〔T14n0450 0404c12〕）同屬題名之異。誌錄不判，不據以改底本一字。
夾註一枚——全帙唯一（寫經題記）
〔T14n0450 0408b26〕之後有 place="inline" 夾註一則，本帙作〔…〕保留於原典層：
〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕
此為寫經人之題記，非經文。其性質三事誌之：①「廣德二年」為唐代宗年號紀年；
②其文自稱「寫藥師經一卷」，用略題，與同單元敦本卷尾題作「藥師經」之異讀同流；
③其文於 XML 分三行，行界屬 <lb> 之版面，非字——抽取時依契約去版面空白，故可見流中無空格；
全帙唯一之全形空格（U+3000）不在此，在卷端譯人題「大唐、三藏法師玄奘奉 詔譯」之內。
處置：照錄於原典層並標明其為夾註，判語只入本目，不入經文（同 amituo 卷末附文之例）。
gaiji：本單元零命中（全帙二枚，分屬單元 05 與 07）。
Placement of the passage as a whole. This passage is the third of the running mirror’s three parts of the whole sūtra — the part on hearing the name, rejoicing, and practicing. The three parts set up in unit 01 (the occasion of the teaching · question-and-extensive-exposition · hearing the name, rejoicing and practicing) have all been walked through by this point. This passage is also where the sūtra’s three names come from: in unit 01 the running mirror brings out “the sūtra has three names” and matches them to the three translations, and what it draws upon is the three names the Buddha here gives for this teaching — the first of them carrying the name of the Tathāgata of beryl radiance himself. At the end of the scroll there stands, besides, a scribe’s colophon — the one and only inline note in the whole edition.
I. Doctrinal-Outline Placement
「此下第三聞名喜行分」—“from here below is the third, the part on hearing the name, rejoicing, and practicing” 〔T38n1770 0262c19〕 — this joins to the passage in unit 01, 「本文有三，一說經因起分、二對問廣說分、三聞名喜行分」—“the text proper has three: first the part on the occasion of the teaching, second the part of question-and-extensive-exposition, third the part on hearing the name, rejoicing, and practicing” 〔T38n1770 0257b05〕.
The three parts of the whole sūtra are walked through at this point: the occasion of the teaching (the first half of unit 01) → question-and-extensive-exposition (from the second half of unit 01 through unit 08) → hearing the name, rejoicing, and practicing (this passage).
The gloss on 「應如是持」: 「言應如是持者，答第二問。應如三名所詮之法而受持故」—“as for the words ‘thus should it be upheld,’ they answer the second question; for one should uphold it in accordance with the dharma that the three names set forth” 〔T38n1770 0262c20〕 — Ānanda asked two things (by what name this Dharma-gate is called, and how it is to be upheld); the Buddha brings out three names in answer to the first, and the four words 「應如是持」 answer the second: to uphold it in accordance with the dharma the three names set forth. ⇒ A name is not merely an appellation; it is the cord by which the thing is held.
II. Cross-Recension Collation (recorded without adjudication)
The three names come from the base text: 「此法門名說藥師琉璃光如來本願功德」—“this Dharma-gate is named Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata” 〔T14n0450 0408b18〕 · 「亦名說十二神將饒益有情結願神呪」—“it is also named Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow” 〔T14n0450 0408b19〕 · 「亦名拔除一切業障；應如是持」—“it is also named The Uprooting of All Karmic Obstructions; thus should it be upheld” 〔T14n0450 0408b20〕.
These three names are the very ones the running mirror in unit 01 brings out and matches to the three translations: 「經有三名：一、說藥師琉璃光如來本願功德經；二、說十二神將饒益有情結願神呪；三、說拔除一切業障」—“the sūtra has three names: first, the Sūtra Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata; second, Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow; third, Setting Forth the Uprooting of All Karmic Obstructions” 〔T38n1770 0257a08〕, the version translated in the Song age taking the third name, the Sui version taking the first in abbreviated form, and Xuanzang’s version 「具取初名題一部也」—“taking the first name in full as the title of the whole work” 〔T38n1770 0257a14〕. ⇒ The titles of the three translations each take one of the three names of this passage; their source is here. Head and tail bear witness to each other, and it is recorded.
The names of the assembly are given in the base text in an eightfold transcription of sound: 「揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽」 (gandharva, asura, garuḍa, kiṃnara, mahoraga) — Xuanzang’s practice in translation; other translations mostly write 乾闥婆 · 阿修羅 · 迦樓羅 · 緊那羅 · 摩睺羅伽 for the same five. The divergence is in the Chinese graphs chosen, not in the names themselves; it belongs to the practice of translation, and is recorded without adjudication.
III. Scriptural and Treatise Basis (the eye)
At this passage the running mirror glosses only the one sentence 「應如是持」, and cites neither sūtra nor treatise. Recorded honestly.
IV. Exegesis of the Passage (the running mirror, word by word)
The mirror’s text is extremely brief at this passage — it brings out only two things, the judgment of the three parts and the gloss on 「應如是持」, and thereupon writes its colophon, 「本願藥師經古迹下〔終〕」 〔T38n1770 0262c23〕, and the scroll is finished. Mirror and sūtra close at the same moment.
V. Divergent Readings (three commentaries, side by side — recorded without adjudication)
| Mirror | Recension followed | Verbatim | Anchor |
|---|---|---|---|
| Ancient Traces on the Sūtra of the Original Vows of the Medicine Buddha (Taehyŏn, śramaṇa of Ch’ŏnggu) | Xuanzang’s recension (the same as the base text) | 「此下第三聞名喜行分」—“from here below is the third, the part on hearing the name, rejoicing, and practicing” | 〔T38n1770 0262c19〕 |
| The anonymous Dunhuang Commentary on the Medicine Buddha Sūtra (T85n2767) | Dharmagupta’s Sui recension | 「經。時婆伽婆至歡喜奉行 自下第三明依」—“Sūtra: from ‘at that time the Bhagavā’ down to ‘gladly put it into practice.’ From here below is the third, setting forth reliance” | 〔T85n2767 0327c03〕 |
| The anonymous Dunhuang Commentary on the Medicine Buddha Sūtra (T85n2766, fragmentary scroll) | The Consecration Sūtra recension | no hit in this passage (its surviving text ends with the gloss on the twelve vows) | — |
Both commentaries judge the section of circulation to be “the third” — Ancient Traces writes 「第三聞名喜行分」—“the third, the part on hearing the name, rejoicing, and practicing” 〔T38n1770 0262c19〕, and T85n2767 writes 「自下第三明依」—“from here below is the third, setting forth reliance” 〔T85n2767 0327c03〕. The recensions they follow are not the same, and yet both alike make the circulation the third part of the whole sūtra. This is the fourth instance in this edition of the three commentaries answering one another (the three before: the boundaries of the five sections in unit 05, the name of the gate “the Tathāgata confirms it” in unit 06, and the generals’ section standing as the fifth in unit 08). Recorded without adjudication.
The surviving text of T85n2767 ends at 0327c17, not far beyond this passage — its scroll, too, ends where the sūtra ends.
VI. Terms (first occurrences)
| Term | Ground of the gloss (each verbatim with its own anchor) |
|---|---|
| The three names | 「此法門名說藥師琉璃光如來本願功德」—“this Dharma-gate is named Setting Forth the Original Vows and Merits of Bhaiṣajyaguru Vaiḍūryaprabha Tathāgata” 〔T14n0450 0408b18〕 · 「亦名說十二神將饒益有情結願神呪」—“it is also named Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow” 〔T14n0450 0408b19〕 · 「亦名拔除一切業障；應如是持」—“it is also named The Uprooting of All Karmic Obstructions; thus should it be upheld” 〔T14n0450 0408b20〕 |
| Thus should it be upheld | the mirror glosses 「言應如是持者，答第二問。應如三名所詮之法而受持故」—“as for the words ‘thus should it be upheld,’ they answer the second question; for one should uphold it in accordance with the dharma that the three names set forth” 〔T38n1770 0262c20〕 |
| Gandharva · asura · garuḍa · kiṃnara · mahoraga | Xuanzang’s practice of translation in the base text’s eightfold transcription of sound, 揵達縛 · 阿素洛 · 揭路荼 · 緊捺洛 · 莫呼洛伽, from 〔T14n0450 0408b22〕 onward |
VII. Simile and Rhetoric
- This passage has no simile — the asking of the name, the giving of the name, the putting into practice: set down directly, and so closed.
- Rhetoric · the assemblies at head and tail answering each other: the introduction lists the assembly as 「國王、大臣、婆羅門、居士、天、龍、藥叉、人、非人等」 (that is: “kings, great ministers, brahmins, householders, gods, nāgas, yakṣas, humans, non-humans and the rest”) 〔T14n0450 0404c17〕; this passage lists 「國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，人、非人等」 — the list at the end is fuller than that of the introduction, the eight classes all present. From the sūtra’s beginning to its end, the same company of people.
- Rhetoric · closing by question and answer: the sentences of question and answer in the whole sūtra number nine (Mañjuśrī speaking once · “said to the Buddha” four times · Ānanda speaking once · Ānanda asking Bodhisattva Rescue-and-Deliverance twice · the World-Honored One addressing Ānanda once), of which four are questions put by a hearer and answered by the Buddha or a bodhisattva: Mañjuśrī’s request in the introduction · the Buddha’s counter-question to Ānanda in unit 06 and Ānanda’s answer · Ānanda’s two questions to Bodhisattva Rescue-and-Deliverance in unit 07 · Ānanda’s question here about the sūtra’s name. What the last question asks after is not doctrine but the name and the upholding — at the very end, what is asked is how this sūtra is to be called and how it is to be held.
VIII. Citation and Transmission
- Head and tail bearing witness with unit 01: the three names come out of this passage, and in unit 01 the running mirror already matches those three names to the three translations. The last sentences of the sūtra explain the sūtra’s title.
- Tied to unit 08: the “knotted vow” of the second name, 「說十二神將饒益有情結願神呪」—“Setting Forth the Twelve Spirit Generals’ Benefiting of Sentient Beings, the Spirit-Spell of the Knotted Vow” 〔T14n0450 0408b19〕, is the knot of unit 08’s 「以五色縷，結我名字」—“with a five-colored cord, knot our names” 〔T14n0450 0408b12〕.
- Of citation of this passage by the remaining volumes of this corpus, nothing is found.
IX. Text-critical Placement
The Taishō collation notes (<app>) record two instances within this unit:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 0408b22 | 「揵」 | 健 | Song · Yuan · Ming · Palace · Dunhuang |
| 0408b25 | 「藥師琉璃光如來本願功德經」 (the end-of-scroll title) | 藥師經 | Dunhuang |
The second deserves notice: the Dunhuang recension gives the end-of-scroll title as the three graphs 「藥師經」, where the base text gives the full title. It is of one kind with the divergence in the title at the head of the scroll (the collation note 「琉／瑠」 in unit 01, whose anchor is 〔T14n0450 0404c12〕). Recorded without adjudication; not one graph of the base text is altered on that account.
One inline note — the only one in the edition (a scribe’s colophon)
After 〔T14 0408b26〕 there stands one inline note marked place="inline", which this edition keeps within 〔…〕 in the source layer:
〔弟子賈崇俊願平安 廣德二年十二月十五日 發心寫藥師經一卷〕
This is the colophon of the man who copied the sūtra; it is not scripture. Three things about its character are recorded: (i) “the second year of Guangde” is a reign-era date of the Tang, under Emperor Daizong; (ii) its own words are “copied one scroll of the Medicine Buddha Sūtra,” using the abbreviated title — of the same stream as the Dunhuang variant in this unit that gives the end-of-scroll title as 「藥師經」; (iii) in the XML its text falls on three lines, and the line-breaks belong to the <lb> of the page-layout, not to the graphs — the extraction removes page-layout whitespace by contract, so no space is seen in the stream. The edition’s single ideographic space (U+3000) is not here, but in the translator’s line at the head of the scroll, 「大唐、三藏法師玄奘奉 詔譯」.
Disposition: it is set down in the source layer with a note that it is an inline gloss, and the judgment upon it enters this topic only, and not the scriptural text (as with the matter appended at the end of the Amitābha Sūtra).
Gaiji: none in this unit (the edition’s two belong to units 05 and 07).