妙法蓮華經 藥王菩薩本事品第二十三
付囑一竟，這一品起是弘經的流通——領了付囑的菩薩，一個一個現身，把弘經之事真正做起來。第一個現身的是藥王。佛講他的方式，是講他久遠劫前的一段本事：一個人，怎樣把自己整個點燃，來供養這部經。
宿王華菩薩問藥王的苦行，佛便說：往昔日月淨明德佛所，有一位一切眾生憙見菩薩，精進求佛，得了「現一切色身三昧」。他想：我能得此三昧，全是聞法華經的力量；我當供養。先以神力雨香華供養，繼而想——「我雖以神力供養於佛，不如以身供養。」於是服諸香、飲香油、以天寶衣纏身灌油，以神通力把自己點燃了，光明遍照八十億恒河沙世界。諸佛同讚：『這才叫真法供養如來；這是第一之施，於諸施中最尊最上。』他的身火燃了一千二百歲乃盡。命終復生，又收佛舍利起八萬四千塔，更燃自己的手臂七萬二千歲供養；眾見無臂憂惱，他立誓『若我當得佛金色身、真實不虛，令兩臂還復如故』——臂即還復。這位一切眾生憙見菩薩，就是今日的藥王。
然後佛把這苦行的分量交給持經：能燃一指供養佛塔，勝過國城妻子珍寶之施；而以七寶滿三千大千世界供養諸聖，還不如受持此經一四句偈。佛以十喻讚此經第一——如海於眾水、須彌於眾山、月於眾星、日除諸闇、輪王於諸王、佛為法王；又說此經是「閻浮提人病之良藥」，若人有病得聞是經，病即消滅。乃至女人聞是品受持，盡此女身後不復受，命終即往安樂世界阿彌陀佛所，得無生法忍。
所以這一品的心，是「以身供養」四個字——一個人把整個身體當作燈，燒了一千二百年，來供這部經。經沒有把它說輕，也沒有解釋掉；諸佛親口讚它為真法供養、第一之施。這是這部經在一個修行者身上，所能激起的最極之敬：法之所在，身命可捨。而佛把這極致的苦行，最終落在最平實的一句上——受持此經一四句偈，其福最多。捨身是藥王的本事，持經是你我的本分。
且入此品，看一個人怎樣以身為燈、以臂為炬，供養這部經；下一品〈妙音菩薩品〉，是另一位菩薩從東方淨土而來，現種種身、以三昧之力弘通此經。
Once the entrustment has been completed, this chapter begins the transmission of the sutra: the bodhisattvas who received the entrustment now appear one by one and truly set about the work of carrying this sutra forward. The first to appear is Medicine King (Bhaiṣajyarāja). The Buddha teaches about him by recounting a former affair from distant aeons: how one person set his entire body alight as an offering to this sutra.
The Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña) asks about Medicine King’s arduous practices, and the Buddha replies: long ago, in the presence of the Buddha Pure and Bright Virtue of Sun and Moon (Candrasūryavimalaprabhāsaśrī), there was a bodhisattva named Seen with Joy by All Sentient Beings (Sarvasattvapriyadarśana). Through vigorous striving for buddhahood, he attained the meditative absorption of Manifesting All Forms (sarvarūpasaṃdarśana-samādhi). He thought: “My attainment of this absorption comes entirely from the power of hearing the Lotus Sutra; I should make an offering.” First, through supernormal power, he rained fragrant flowers from the sky as an offering. Then he thought: “Although I have made offerings to the Buddha through supernormal power, this does not equal making an offering with my own body.” He therefore consumed many kinds of incense, drank fragrant oil, wrapped his body in a heavenly jeweled robe, poured oil over himself, and through the power of his supernormal vow set himself alight. The radiance illumined worlds as numerous as the sands of eighty billion Ganges Rivers. The buddhas praised him together: “This is the true Dharma-offering to the Tathāgata; this is the foremost gift, the most honored and highest of all gifts.” His bodily fire burned for twelve hundred years before his body was consumed. After death he was born again. He gathered the Buddha’s relics and raised eighty-four thousand stūpas, then burned his own arms for seventy-two thousand years as an offering. When the assembly saw him without arms, they grieved. He vowed, “If I am indeed to attain a buddha’s golden body and this is true, not false, let my two arms be restored as before”—and his arms were restored at once. That bodhisattva Seen with Joy by All Sentient Beings is Medicine King today.
The Buddha then gives the weight of this arduous practice to the upholding of the sutra. To burn even one finger as an offering to a buddha-stūpa surpasses the gift of kingdoms, cities, wives, children, and treasures; yet to fill the trichiliocosm with the seven precious things and offer them to the noble ones still does not equal receiving and upholding even one four-line verse of this sutra. Through ten similes the Buddha praises this sutra as foremost: as the ocean is foremost among waters, Mount Sumeru among mountains, the moon among stars, the sun dispels every darkness, a wheel-turning sage-king stands foremost among kings, and the Buddha is king of the Dharma. He also calls this sutra “good medicine for the sicknesses of the people of Jambudvīpa”: if a sick person is able to hear it, the sickness is extinguished. Even a woman who hears and upholds this chapter will, when this female body is exhausted, not assume another; at death she will go at once to the Land of Peace and Bliss (Sukhāvatī), to Amitābha Buddha, and attain patient acceptance of the non-arising of dharmas.
The heart of this chapter is therefore contained in four words: offering with one’s body. One person makes his entire body a lamp and burns for twelve hundred years as an offering to this sutra. The sutra does not speak of it lightly and does not explain it away; the buddhas themselves praise it as the true Dharma-offering and the foremost gift. This is the utmost reverence that this sutra can awaken in a practitioner: where the Dharma abides, body and life may be relinquished. Yet the Buddha finally brings this utmost arduous practice to the plainest of statements: the merit of upholding one four-line verse of this sutra is greatest. Relinquishing his body was Medicine King’s former affair; upholding the sutra is our own proper work.
Enter this chapter and see how one person makes his body a lamp and his arms torches in offering to this sutra. In the next chapter, the Bodhisattva Wonderful Sound (Gadgadasvara) comes from a pure land in the east, manifests many kinds of body, and carries this sutra forward through the power of samādhi.
後秦龜茲國三藏法師鳩摩羅什奉詔譯《妙法蓮華經》卷六〈藥王菩薩本事品第二十三〉· 大正藏 T09n0262〔起 T09 0053a05〕。段/行首〔T09 …〕＝大正藏頁·欄·行錨。
〔T09 0053a05〕爾時宿王華菩薩白佛言：「世尊！藥王菩薩云何遊於娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！願少解說。」諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞眾，聞皆歡喜。
爾時佛告宿王華菩薩：「乃往過去無量恒河沙劫，有佛號日月淨明德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛有八十億大菩薩摩訶薩，七十二恒河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶瓶香爐周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌歎於佛，以為供養。爾時彼佛為一切眾生憙見菩薩，及眾菩薩、諸聲聞眾，說法華經。
「是一切眾生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月淨明德佛及法華經。』即時入是三昧，於虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。作是供養已，從三昧起，而自念言：『我雖以神力供養於佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香，又飲瞻蔔諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恒河沙世界。其中諸佛同時讚言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子布施，亦所不及。善男子！是名第一之施，於諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已後，其身乃盡。
「一切眾生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。即為其父而說偈言：
「『大王今當知，我經行彼處，
即時得一切，現諸身三昧。
懃行大精進，捨所愛之身，
供養於世尊，為求無上慧。』
「說是偈已，而白父言：『日月淨明德佛，今故現在。我先供養佛已，得解一切眾生語言陀羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已，即坐七寶之臺，上昇虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈讚佛：
「『容顏甚奇妙，光明照十方，
我適曾供養，今復還親覲。』
「爾時，一切眾生憙見菩薩說是偈已，而白佛言：『世尊！世尊猶故在世。』爾時日月淨明德佛，告一切眾生憙見菩薩：『善男子！我涅槃時到、滅盡時至，汝可安施床座，我於今夜當般涅槃。』又勅一切眾生憙見菩薩：『善男子！我以佛法囑累於汝及諸菩薩大弟子，并阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付於汝。我滅度後，所有舍利亦付囑汝，當令流布，廣設供養，應起若干千塔。』如是日月淨明德佛勅一切眾生憙見菩薩已，於夜後分入於涅槃。
「爾時，一切眾生憙見菩薩見佛滅度，悲感、懊惱，戀慕於佛，即以海此岸栴檀為𧂐，供養佛身，而以燒之。火滅已後，收取舍利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸眾寶鈴。
「爾時一切眾生憙見菩薩復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念，我今供養日月淨明德佛舍利。』作是語已，即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞眾、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。
〔T09 0054a01〕「爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言：『此一切眾生憙見菩薩，是我等師，教化我者，而今燒臂，身不具足。』于時一切眾生憙見菩薩，於大眾中立此誓言：『我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。」
佛告宿王華菩薩：「於汝意云何？一切眾生憙見菩薩，豈異人乎？今藥王菩薩是也。其所捨身布施，如是無量百千萬億那由他數。
「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指，供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物而供養者，若復有人，以七寶滿三千大千世界，供養於佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。
「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，於諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，於諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，於千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，於眾經中最為其尊。又如帝釋於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中最為第一。如佛為諸法王；此經亦復如是，諸經中王。
「宿王華！此經能救一切眾生者，此經能令一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其願。如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令眾生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、塗香，幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。
「宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上，不復為貪欲所惱，亦復不為瞋恚愚癡所惱，亦復不為憍慢嫉妬諸垢所惱，得菩薩神通、無生法忍。得是忍已，眼根清淨，以是清淨眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共讚言：『善哉，善哉！善男子！汝能於釋迦牟尼佛法中，受持讀誦思惟是經，為他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世間天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。』宿王華！此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品，能隨喜讚善者，是人現世口中常出青蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流布於閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。
「宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人，病之良藥。若人有病，得聞是經，病即消滅，不老不死。宿王華！汝若見有受持是經者，應以青蓮花盛滿末香，供散其上。散已，作是念言：『此人不久必當取草坐於道場，破諸魔軍，當吹法螺、擊大法鼓，度脫一切眾生老病死海。』是故求佛道者、見有受持是經典人，應當如是生恭敬心。」
〔T09 0055a03〕說是藥王菩薩本事品時，八萬四千菩薩得解一切眾生語言陀羅尼。多寶如來於寶塔中讚宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」
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.
宿王華啟問藥王本事
那時候，宿王華菩薩向佛陀稟白說：「世尊啊！藥王菩薩是怎樣遊行於這娑婆世界（我們所居住的堪忍世界）的呢？世尊啊！這位藥王菩薩，曾經歷過若干百千萬億那由他（無量無數）那樣多的難行、苦行嗎？善哉，世尊！但願您稍稍為我們解說一番。」那時，眾位天神、龍、神祇、夜叉、乾闥婆（尋香而食的樂神）、阿修羅（好鬥的非天）、迦樓羅（金翅鳥）、緊那羅（似人而有角的歌神）、摩睺羅伽（大蟒之神）、人與非人等等，又有從他方國土前來的眾位菩薩，以及此處的聲聞大眾，聽了都滿心歡喜。
日月淨明德佛與寶嚴國土
那時候，佛陀告訴宿王華菩薩說：「在很久很久的過去，經過無量如恒河沙那樣多的長劫之前，有一尊佛，名號是日月淨明德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。這尊佛的座下有八十億位大菩薩摩訶薩（大菩薩），又有如七十二條恒河沙那樣多的大聲聞眾；佛的壽命有四萬二千劫，菩薩們的壽命也同樣長久。那個國土裡沒有女人，也沒有地獄、餓鬼、畜生、阿修羅等惡道，以及種種的災難；大地平坦得如同手掌，是用琉璃鋪成的，有眾寶所成的樹木莊嚴其間，寶帳覆蓋在上頭，垂掛著寶華所製的幡幟，寶瓶與香爐遍布在整個國界之中，又以七寶砌成寶臺，每一株寶樹配著一座寶臺，那樹與臺之間相隔整整一箭所能射到的距離。這許多寶樹之下，都有菩薩、聲聞安坐其間。眾多的寶臺之上，各有百億位天人演奏著天上的伎樂，歌詠讚歎那尊佛，用來作為供養。那時候，那尊佛為一切眾生憙見菩薩，以及眾位菩薩、諸聲聞大眾，演說這部法華經。
樂習苦行·得現一切色身三昧
「這位一切眾生憙見菩薩，喜好修習種種的苦行，在日月淨明德佛的教法之中，精進不懈地經行修道，一心一意地求證佛果，滿了一萬二千歲之後，證得了『現一切色身三昧』（能隨意示現一切色身的定境）。證得這三昧之後，他心中生起大大的歡喜，隨即這樣思念道：『我能證得現一切色身三昧，全都是因為得以聽聞法華經的力量，我如今應當供養日月淨明德佛以及這部法華經。』於是他當下便入了這三昧，在虛空之中，雨下曼陀羅華、摩訶曼陀羅華（大曼陀羅華，天上的妙華），以及研磨得細細的、堅硬烏黑的栴檀香末，充滿了整個虛空，像雲一般紛紛落下；他又雨下那產在海此岸的栴檀香——這種香，只要六銖的分量，價值就抵得上整個娑婆世界——用這些來供養那尊佛。
服諸香·然身作真法供養
「作了這樣的供養之後，他從三昧中起身，自己這樣思念道：『我雖然用神通力供養了佛，卻還不如用自己的身體來供養。』於是他便服食種種的香——栴檀香、薰陸香、兜樓婆香、畢力迦香、沈水香、膠香，又飲下瞻蔔等種種華所製成的香油，滿了一千二百歲之後，再把香油塗抹在身上，來到日月淨明德佛的面前，用天上的寶衣纏裹自己的身體，澆灌上種種的香油，以神通願力點燃、焚燒自己的身體，那光明遍照了八十億條恒河沙那樣多的世界。這些世界之中的眾位佛同時稱讚說：『善哉，善哉！善男子啊！這才是真正的精進，這才叫做以真實之法供養如來。倘若拿華、香、瓔珞、燒香、末香、塗香、天上的繒帛、幡蓋，以及那海此岸的栴檀香，用像這樣種種的物品來供養，都比不上他這樣的供養；即使拿國家、城池、妻子、兒女來布施，也還是比不上。善男子啊！這才叫做第一等的布施，在一切布施之中最為尊貴、最為無上，因為它是用正法來供養諸位如來的緣故。』說完這番話，眾佛便各自默然不語。他的身體燃燒了一千二百歲，經過這段時間之後，色身才燃燒殆盡。
命終化生·偈白父王·還覲讚佛
「這位一切眾生憙見菩薩作了如此的法供養之後，命終捨壽，隨即又往生在日月淨明德佛的國土之中，在淨德王的家裡，結跏趺坐，忽然間化生出來。他當下就為他的父王說出偈頌道：
「『大王啊，您如今應當知道：我在那個地方經行修道，當下就證得了「現一切色身三昧」。我勤勉地修行大精進，捨棄了自己最珍愛的身體，用來供養那位世尊，正是為了求取無上的智慧。』
「說完這偈頌，他便向父王稟白說：『日月淨明德佛，如今依然還在世間。我先前供養佛之後，證得了通解一切眾生語言的陀羅尼（總持不忘的力量），又聽聞了這部法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆（都是印度極大的數目名）那樣多的偈頌。大王啊！我如今應當再回去供養這尊佛。』稟白完畢，他就坐上七寶所成的寶臺，上升到虛空之中，高達七棵多羅樹（一種高大的棕櫚樹）那樣的高度，前往佛所在的地方，以頭面頂禮佛足，合起十指的指爪，用偈頌讚歎佛道：
「『您的容顏極為奇特微妙，光明遍照著十方世界；我方才曾經供養過您，如今又再回來親近拜見。』
日月淨明德佛付囑正法·入般涅槃
「那時候，一切眾生憙見菩薩說完這偈頌，就向佛稟白說：『世尊啊！世尊如今依然還在世間。』那時，日月淨明德佛告訴一切眾生憙見菩薩說：『善男子啊！我涅槃的時候到了，滅盡的時候也到了，你可以安置好床座，我在今天夜裡就要入般涅槃（圓寂）了。』佛又囑咐一切眾生憙見菩薩說：『善男子啊！我把整個佛法囑託累付給你，以及諸位菩薩大弟子，連同這阿耨多羅三藐三菩提（無上正等正覺）之法；也把這三千大千、七寶所成世界之中的種種寶樹、寶臺，以及供給侍奉的眾位天人，全都交付給你。我滅度之後，所有的舍利也囑託給你，你應當使它流通傳布，廣泛地設立供養，應該起造若干千座的寶塔。』日月淨明德佛就這樣囑咐一切眾生憙見菩薩之後，便在夜裡的後半段時分，進入了涅槃。
收取舍利·起八萬四千寶塔
「那時候，一切眾生憙見菩薩看見佛滅度了，內心悲傷感慟、懊惱難過，深深地眷戀思慕著佛，便用那海此岸的栴檀香堆疊成柴𧂐，供養佛的遺體，而後將它焚化。火熄滅之後，他收取佛的舍利，做成了八萬四千個寶瓶，用來起造八萬四千座寶塔，塔身高聳達於三千大千世界那樣的高廣，塔上以幡柱表相莊嚴，垂掛著種種的幡幟寶蓋，懸掛著眾多的寶鈴。
燃臂供養舍利·令眾發心
「那時候，一切眾生憙見菩薩又自己這樣思念道：『我雖然作了這樣的供養，心裡仍然覺得不夠，我如今應當再進一步供養這些舍利。』於是他便對眾位菩薩大弟子，以及天、龍、夜叉等一切大眾說道：『你們都應當一心專注憶念，我如今要供養日月淨明德佛的舍利。』說完這話，他隨即在那八萬四千座寶塔的面前，燃燒自己那由百種福德所莊嚴的雙臂，一直燃燒了七萬二千歲，用來作為供養，使得無數求聲聞乘的大眾，以及無量阿僧祇（無央數）那樣多的人，都發起了阿耨多羅三藐三菩提（無上正等正覺）的道心，全都能夠安住於『現一切色身三昧』。
無臂立誓·兩臂還復如故
「那時候，眾位菩薩，以及天、人、阿修羅等，看見他失去了雙臂，都憂愁苦惱、悲傷哀慟，這樣說道：『這位一切眾生憙見菩薩，是我們的老師，是教化我們的人，如今卻燒了雙臂，身體殘缺而不完整了。』這時候，一切眾生憙見菩薩在大眾之中立下這樣的誓言：『我捨棄了自己的雙臂，必定會證得佛的金色之身；倘若這話真實不虛，就讓我的雙臂重新恢復得跟原來一樣。』立下這誓言之後，他的雙臂自然而然地恢復如初，這是由於這位菩薩的福德與智慧淳厚深重所感召招致的。正當這個時候，三千大千世界起了六種震動，天上雨下寶華，一切的人與天，都得到了前所未有的稀奇感受。」
即是今藥王·燃指供養勝於諸施
佛陀告訴宿王華菩薩說：「在你的意思怎麼樣？那時的一切眾生憙見菩薩，難道是別人嗎？就是如今的藥王菩薩啊！他這樣捨身布施，前後已有無量百千萬億那由他（無央數）那麼多次了。
「宿王華啊！倘若有人發起道心、想要證得阿耨多羅三藐三菩提（無上正等正覺），若能燃燒自己的一根手指，乃至燃燒腳上的一根指頭，用來供養佛塔，這樣的功德，就勝過拿國家、城池、妻子、兒女，以及三千大千國土之中的山林、河流、池沼、種種珍寶財物來供養的人；倘若又有人，拿滿三千大千世界那樣多的七寶，用來供養佛，以及大菩薩、辟支佛、阿羅漢，這個人所得到的功德，仍然比不上受持這部法華經、哪怕只是受持其中一首四句偈頌的人，那樣的福德才是最多的。
十喻歎此經最為第一
「宿王華啊！譬如一切的河川、溪流、江水、大河，在種種的水裡，大海是最第一的；這部法華經也正是這樣，在諸位如來所宣說的一切經典之中，它最為深廣宏大。又譬如土山、黑山、小鐵圍山、大鐵圍山，以及十寶山，在眾多的山嶽之中，須彌山（妙高山）是最第一的；這部法華經也正是這樣，在種種經典之中它最為崇高。又譬如眾多的星辰之中，月天子（月宮天神）是最第一的；這部法華經也正是這樣，在千萬億種種種的經法之中，它最為明亮照人。又譬如日天子（日宮天神）能夠除去種種的黑暗；這部經也正是這樣，能夠破除一切不善的黑暗。又譬如眾多的小國王之中，轉輪聖王是最第一的；這部經也正是這樣，在眾多的經典之中它最為尊貴。又譬如帝釋天，在三十三天之中稱王；這部經也正是這樣，是眾經之中的王。又譬如大梵天王，是一切眾生的父親；這部經也正是這樣，是一切賢聖——不論是有學位還是無學位的，以及發起菩薩心的人——的父親。又譬如在一切凡夫俗人之中，須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛（獨覺）是最第一的；這部經也正是這樣，在一切如來所說、或菩薩所說、或聲聞所說的種種經法之中，它最為第一。凡是有能受持這部經典的人，也正是這樣，在一切眾生之中也是最第一的。在一切聲聞、辟支佛之中，菩薩是最第一的；這部經也正是這樣，在一切種種的經法之中它最為第一。就如同佛是一切諸法之王；這部經也正是這樣，是眾經之中的王。
十二連喻·書經燃燈功德無量
「宿王華啊！這部經能夠救護一切的眾生，這部經能夠使一切眾生遠離種種的苦惱，這部經能夠廣大地饒益一切眾生，圓滿他們的心願。它就如同一泓清涼的水池，能夠滿足一切乾渴匱乏的人；如同受寒的人得到了火，如同赤裸的人得到了衣裳，如同做買賣的商人得到了商主（帶隊的領袖），如同孩子得到了母親，如同要渡河的人得到了船隻，如同生病的人得到了醫生，如同在黑暗中得到了燈火，如同貧窮的人得到了珍寶，如同百姓得到了君王，如同行商的旅客得到了大海（航行的通路），如同火炬除去了黑暗；這部法華經也正是這樣，能夠使眾生遠離一切的苦、一切的病痛，能夠解開一切生死的繫縛。倘若有人得以聽聞這部法華經，或者自己書寫、或者叫人書寫，所得到的功德，即使用佛的智慧來衡量計算它有多少，也得不到它的邊際。倘若書寫了這部經卷，並以華、香、瓔珞、燒香、末香、塗香、幡蓋、衣服，以及種種的燈——酥燈、油燈、種種香油所點的燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——來供養，所得到的功德，也同樣是無量無邊的。
聞品滅罪·女人得聞往生安樂世界
「宿王華啊！倘若有人聽聞這部『藥王菩薩本事品』，也能得到無量無邊的功德。倘若有女人聽聞這部『藥王菩薩本事品』，並且能夠受持它，那麼她盡此一期的女身之後，來世便不再受女身了。倘若在如來滅度之後、後五百歲的時期之中，若有女人聽聞這部經典，並依照所說的去修行，她在這一世命終之後，隨即往生到安樂世界（極樂淨土）去，在阿彌陀佛與眾位大菩薩圍繞的住處之中，化生在蓮華裡、寶座之上，不再被貪欲所惱亂，也不再被瞋恚、愚癡所惱亂，也不再被憍慢、嫉妒等種種的煩惱污垢所惱亂，證得菩薩的神通與無生法忍（安住於諸法不生不滅的智慧）。證得這無生法忍之後，眼根便得清淨；以這清淨的眼根，得見七百萬二千億那由他（無央數）如恒河沙那樣多的諸佛如來。這時候，眾位佛從遠處一同稱讚說：『善哉，善哉！善男子啊！你能夠在釋迦牟尼佛的教法之中，受持、讀誦、思惟這部經，又為他人演說，所得到的福德無量無邊，火燒不了它，水漂不走它，你的功德，縱使千位佛共同宣說也不能說得窮盡。你如今已經能夠破除種種的魔賊，摧壞生死的魔軍，其餘的種種怨家仇敵，也全都被摧毀消滅了。善男子啊！百千位佛都以神通力共同守護你，在一切世間的天、人之中，沒有一個比得上你的，唯獨除了如來以外；其餘那些聲聞、辟支佛，乃至菩薩，在智慧與禪定上，都沒有能與你相等的。』宿王華啊！這位菩薩成就了像這樣的功德與智慧之力。倘若有人聽聞這部『藥王菩薩本事品』，能夠隨喜讚歎稱善，這個人今生今世口中常會散發出青蓮華的香氣，身上的毛孔中常會散發出牛頭栴檀的香氣，所得到的功德，正如上面所說的那樣。所以，宿王華啊！我把這部『藥王菩薩本事品』囑託累付給你。在我滅度之後、後五百歲的時期之中，你要把它廣泛地宣揚流布於閻浮提（我們所居住的南方大洲），不要讓它斷絕，也不要讓惡魔、魔民，以及種種的天、龍、夜叉、鳩槃茶（甕形的鬼類）等，得到可乘之機。
病之良藥·囑累廣宣·多寶稱讚
「宿王華啊！你應當用你的神通之力來守護這部經。這是為什麼呢？因為這部經正是閻浮提眾人治病的良藥。倘若有人生了病，能得以聽聞這部經，病痛立即就消滅了，令他不老不死。宿王華啊！你倘若見到有受持這部經的人，就應當拿青蓮華盛滿香末，散撒供養在他的身上。散撒之後，這樣思念道：『這個人不久必定會取來草座、坐上道場，破除種種的魔軍，將要吹響法螺、擂動大法鼓，度脫一切的眾生，越出那老、病、死的苦海。』因此，凡是求取佛道的人，見到有受持這部經典的人，都應當像這樣生起恭敬之心。」
宣說這部『藥王菩薩本事品』的時候，有八萬四千位菩薩證得了通解一切眾生語言的陀羅尼（總持不忘的力量）。多寶如來在祂的寶塔之中，稱讚宿王華菩薩說：「善哉，善哉！宿王華啊！你成就了不可思議的功德，竟能夠向釋迦牟尼佛請問這樣的事，利益了無量無邊的一切眾生。」
Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.
Constellation-King Flower Asks about Medicine King’s Former Affairs
爾時宿王華菩薩白佛言：「世尊！藥王菩薩云何遊於娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！願少解說。」諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞眾，聞皆歡喜。
At that time, the Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña) addressed the Buddha: “World-Honored One! How does the Bodhisattva Medicine King (Bhaiṣajyarāja) travel and teach throughout the Sahā world, this world of endurance in which we live? World-Honored One! Has this Bodhisattva Medicine King performed hundreds of thousands of millions of billions of nayutas—immeasurably many—difficult and arduous practices? Excellent, World-Honored One! I pray that you will explain a little of them.” The devas, nāgas, spirits, yakṣas, gandharvas—heavenly musicians who feed upon fragrance—asuras, the contentious non-devas, garuḍas, the great golden-winged bird spirits, kinnaras, singers with humanlike forms and horns, mahoragas, the great serpent spirits, humans and nonhumans, together with bodhisattvas who had come from other lands and the śrāvaka assembly present there, all rejoiced when they heard this request.
The Buddha Pure and Bright Virtue of Sun and Moon and His Jeweled Land
爾時佛告宿王華菩薩：「乃往過去無量恒河沙劫，有佛號日月淨明德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛有八十億大菩薩摩訶薩，七十二恒河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶瓶香爐周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌歎於佛，以為供養。爾時彼佛為一切眾生憙見菩薩，及眾菩薩、諸聲聞眾，說法華經。
At that time, the Buddha told the Bodhisattva Constellation-King Flower: “Long, long ago, aeons as numerous as the sands of immeasurable Ganges Rivers in the past, there was a buddha named Pure and Bright Virtue of Sun and Moon (Candrasūryavimalaprabhāsaśrī), the Tathāgata, Worthy One, Perfectly and Universally Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. That buddha had eighty billion great bodhisattva-mahāsattvas and a great śrāvaka assembly as numerous as the sands of seventy-two Ganges Rivers. The Buddha’s lifespan was forty-two thousand aeons, and the bodhisattvas’ lifespans were equally long. In that land there were no women, no hells, hungry ghosts, animals, or asuras, and none of the many difficult circumstances. The ground was as level as the palm of a hand and made of lapis lazuli. Jeweled trees adorned it; jeweled canopies covered it from above; banners made of precious flowers hung down; and jeweled vases and incense burners filled the entire land. Terraces were made of the seven precious things, one terrace for each tree, with an arrow-shot’s distance between tree and terrace. Beneath every jeweled tree sat bodhisattvas and śrāvakas. Upon each jeweled terrace, a hundred billion devas performed heavenly music and sang the Buddha’s praises as an offering. At that time, the buddha taught the Lotus Sutra to the Bodhisattva Seen with Joy by All Sentient Beings (Sarvasattvapriyadarśana), the other bodhisattvas, and the śrāvaka assembly.
Delighting in Arduous Practice · Attaining the Meditative Absorption of Manifesting All Forms
「是一切眾生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月淨明德佛及法華經。』即時入是三昧，於虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。
“This Bodhisattva Seen with Joy by All Sentient Beings delighted in cultivating arduous practices. Within the Dharma of the Buddha Pure and Bright Virtue of Sun and Moon, he practiced walking meditation with unremitting vigor and sought buddhahood single-mindedly. After fully twelve thousand years, he attained the ‘meditative absorption of Manifesting All Forms’ (sarvarūpasaṃdarśana-samādhi)—the samādhi in which one can manifest any body according to what sentient beings delight in seeing. Having attained it, he gave rise to great joy and thought: ‘My attainment of the meditative absorption of Manifesting All Forms comes entirely from the power of hearing the Lotus Sutra. I should now make offerings to the Buddha Pure and Bright Virtue of Sun and Moon and to the Lotus Sutra.’ He at once entered this absorption. From the open sky he rained māndārava flowers, great māndārava flowers—the wondrous flowers of the heavens—and finely powdered, hard, black sandalwood, filling the sky and falling like clouds. He also rained the fragrance of sandalwood from this shore of the ocean—six zhu, an ancient measure of weight, of this incense was worth the entire Sahā world—and offered it to the Buddha.
Consuming Many Incenses · Setting His Body Alight as the True Dharma-Offering
作是供養已，從三昧起，而自念言：『我雖以神力供養於佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香，又飲瞻蔔諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恒河沙世界。其中諸佛同時讚言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子布施，亦所不及。善男子！是名第一之施，於諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已後，其身乃盡。
“Having made this offering, he rose from the absorption and thought: ‘Although I have made offerings to the Buddha through supernormal power, this does not equal making an offering with my own body.’ He therefore consumed many kinds of incense—sandalwood, frankincense, turuṣka, prikka, aloeswood, and resinous incense—and drank fragrant oil made from campaka and other flowers. After fully twelve hundred years, he anointed his body with fragrant oil, went before the Buddha Pure and Bright Virtue of Sun and Moon, wrapped his body in a heavenly jeweled robe, and poured fragrant oils over himself. Through the power of his supernormal vow, he set his own body alight. Its radiance illumined worlds as numerous as the sands of eighty billion Ganges Rivers. The buddhas within those worlds all praised him at the same time: ‘Excellent, excellent, good man! This is true vigor. This is called making the true Dharma-offering to the Tathāgata. Offerings of flowers, incense, jeweled necklaces, burning incense, powdered incense, fragrant ointments, heavenly silk, banners and canopies, sandalwood from this shore of the ocean, and every other kind of object cannot equal it. Even the gift of kingdoms, cities, wives, and children cannot equal it. Good man! This is called the foremost gift, the most honored and highest of all gifts, because it is a Dharma-offering made to the Tathāgatas.’ Having spoken these words, the buddhas each fell silent. His bodily fire burned for twelve hundred years; only after that time was his body consumed.
Death and Transformative Rebirth · Speaking Verse to His Father · Returning to Praise the Buddha
「一切眾生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。即為其父而說偈言： 「『大王今當知，我經行彼處，
即時得一切，現諸身三昧。
懃行大精進，捨所愛之身，
供養於世尊，為求無上慧。』
「說是偈已，而白父言：『日月淨明德佛，今故現在。我先供養佛已，得解一切眾生語言陀羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已，即坐七寶之臺，上昇虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈讚佛： 「『容顏甚奇妙，光明照十方，
我適曾供養，今復還親覲。』
“After the Bodhisattva Seen with Joy by All Sentient Beings had made this Dharma-offering, he died and was born again in the land of the Buddha Pure and Bright Virtue of Sun and Moon. In the house of King Pure Virtue (Vimaladatta), he suddenly appeared by transformation, seated cross-legged. He at once spoke this verse to his father:
‘Great King, you should now know:
I practiced walking meditation in that place
and at once attained the meditative absorption
in which all bodies are made manifest.
I diligently practiced great vigor,
relinquished my cherished body,
and offered it to the World-Honored One
in order to seek unsurpassed wisdom.’
“After speaking this verse, he addressed his father: ‘The Buddha Pure and Bright Virtue of Sun and Moon still remains present in the world. After making my former offering to the Buddha, I attained the dhāraṇī that comprehends the languages of all sentient beings, the power to retain and understand them all without forgetting. I also heard from this Lotus Sutra verses numbering eight hundred thousands of myriads of millions of nayutas, kiṃkaras, bimbaras, akṣobhyas, and other immense numerical measures. Great King! I should now return and make offerings to this buddha.’ Having spoken, he sat upon a terrace made of the seven precious things and rose into the open sky to the height of seven tāla trees, a kind of tall palm. He went to the Buddha, bowed with his head and face at the Buddha’s feet, joined the nails of his ten fingers together, and praised the Buddha in verse:
‘Your countenance is exceedingly rare and wondrous;
your radiance illumines the ten directions.
I made offerings to you only a moment ago,
and now I have returned to draw near and behold you.’
The Buddha Pure and Bright Virtue of Sun and Moon Entrusts the True Dharma · Entering Parinirvāṇa
「爾時，一切眾生憙見菩薩說是偈已，而白佛言：『世尊！世尊猶故在世。』爾時日月淨明德佛，告一切眾生憙見菩薩：『善男子！我涅槃時到、滅盡時至，汝可安施床座，我於今夜當般涅槃。』又勅一切眾生憙見菩薩：『善男子！我以佛法囑累於汝及諸菩薩大弟子，并阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付於汝。我滅度後，所有舍利亦付囑汝，當令流布，廣設供養，應起若干千塔。』如是日月淨明德佛勅一切眾生憙見菩薩已，於夜後分入於涅槃。
“At that time, after speaking this verse, the Bodhisattva Seen with Joy by All Sentient Beings addressed the Buddha: ‘World-Honored One! The World-Honored One still remains in the world.’ The Buddha Pure and Bright Virtue of Sun and Moon then told him: ‘Good man! The time of my nirvāṇa has arrived; the time of my extinction has come. You may arrange my couch, for tonight I shall enter parinirvāṇa—complete extinction.’ He further charged the Bodhisattva Seen with Joy by All Sentient Beings: ‘Good man! I entrust the whole Buddha-Dharma to you and to the great bodhisattva disciples, together with the Dharma of unsurpassed, complete, perfect awakening. I also entrust to you all the jeweled trees and jeweled terraces throughout this trichiliocosm made of the seven precious things, together with all the devas who attend and serve there. After my extinction, I also entrust all my relics to you. You should cause them to circulate, establish offerings to them far and wide, and raise many thousands of stūpas.’ Having charged the Bodhisattva Seen with Joy by All Sentient Beings in this way, the Buddha Pure and Bright Virtue of Sun and Moon entered nirvāṇa during the latter part of the night.
Gathering the Relics · Raising Eighty-Four Thousand Jeweled Stūpas
「爾時，一切眾生憙見菩薩見佛滅度，悲感、懊惱，戀慕於佛，即以海此岸栴檀為𧂐，供養佛身，而以燒之。火滅已後，收取舍利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸眾寶鈴。
“At that time, when the Bodhisattva Seen with Joy by All Sentient Beings saw that the Buddha had entered extinction, he was overcome with grief and distress and longed deeply for the Buddha. He therefore made a funeral pyre from sandalwood of this shore of the ocean, placed the Buddha’s body upon it as an offering, and cremated it. After the fire had gone out, he gathered the relics and placed them in eighty-four thousand jeweled vessels. With these he raised eighty-four thousand stūpas, towering as high and vast as the trichiliocosm. Their banner poles were splendidly adorned, many banners and canopies hung from them, and countless jeweled bells were suspended there.
Burning His Arms as an Offering to the Relics · Causing the Assembly to Arouse the Aspiration
「爾時一切眾生憙見菩薩復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念，我今供養日月淨明德佛舍利。』作是語已，即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞眾、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。
“At that time, the Bodhisattva Seen with Joy by All Sentient Beings thought again: ‘Although I have made this offering, my heart is still not satisfied. I should now make a further offering to the relics.’ He then told the great bodhisattva disciples and the entire assembly of devas, nāgas, yakṣas, and the rest: ‘You should recollect single-mindedly that I am now making an offering to the relics of the Buddha Pure and Bright Virtue of Sun and Moon.’ Having spoken, before the eighty-four thousand stūpas he set alight his arms, adorned by a hundred merits, and burned them for seventy-two thousand years as an offering. This caused countless members of the assembly who sought the śrāvaka vehicle and immeasurably many incalculable people to arouse the mind of unsurpassed, complete, perfect awakening and enabled them all to abide in the meditative absorption of Manifesting All Forms.
Vowing without Arms · His Two Arms Are Restored as Before
「爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言：『此一切眾生憙見菩薩，是我等師，教化我者，而今燒臂，身不具足。』于時一切眾生憙見菩薩，於大眾中立此誓言：『我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。」
“At that time, when the bodhisattvas, devas, humans, asuras, and others saw that he had no arms, they grieved and lamented: ‘This Bodhisattva Seen with Joy by All Sentient Beings is our teacher, the one who teaches and transforms us. Yet now he has burned his arms, and his body is incomplete.’ Before the great assembly, the Bodhisattva Seen with Joy by All Sentient Beings then made this vow: ‘I have relinquished my two arms and shall certainly attain a buddha’s golden body. If this is true and not false, let my two arms be restored just as before.’ As soon as he made this vow, his arms were naturally restored. This occurred through the depth and purity of the bodhisattva’s merit and wisdom. At that moment, the trichiliocosm shook in six ways, precious flowers rained from the heavens, and every human and deva attained something never known before.”
He Is Medicine King Today · Burning a Finger as an Offering Surpasses Other Gifts
佛告宿王華菩薩：「於汝意云何？一切眾生憙見菩薩，豈異人乎？今藥王菩薩是也。其所捨身布施，如是無量百千萬億那由他數。 「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指，供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物而供養者，若復有人，以七寶滿三千大千世界，供養於佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。
The Buddha told the Bodhisattva Constellation-King Flower: “What do you think? Was the Bodhisattva Seen with Joy by All Sentient Beings of that time some other person? He is the Bodhisattva Medicine King of today. His relinquishing of the body as a gift has occurred immeasurable hundreds of thousands of millions of nayutas of times.
“Constellation-King Flower! If someone has aroused the aspiration and wishes to attain unsurpassed, complete, perfect awakening, and can burn one finger of the hand, or even one toe, as an offering to a buddha-stūpa, this surpasses the offering of kingdoms, cities, wives, and children, together with all the forests, rivers, ponds, precious things, and treasures throughout a trichiliocosm. If someone else fills the trichiliocosm with the seven precious things and offers them to the Buddha, great bodhisattvas, pratyekabuddhas, and arhats, the merit obtained by this person still does not equal that of receiving and upholding even one four-line verse of this Lotus Sutra. The latter merit is greatest.
Ten Similes Praise This Sutra as Foremost
「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，於諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，於諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，於千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，於眾經中最為其尊。又如帝釋於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中最為第一。如佛為諸法王；此經亦復如是，諸經中王。
“Constellation-King Flower! As the ocean is foremost among all streams, rivers, and waters, so this Lotus Sutra is deepest and greatest among all sutras taught by the Tathāgatas. As Mount Sumeru—the Wondrously High Mountain—is foremost among earthen mountains, black mountains, the Lesser and Greater Iron-Ring Mountains, the ten jeweled mountains, and all other mountains, so this Lotus Sutra stands highest among all sutras. As the moon-deity is foremost among all the stars, so this Lotus Sutra shines brightest among tens of millions of billions of kinds of sutra-teaching. As the sun-deity can dispel every darkness, so this sutra can destroy all the darkness of what is unwholesome. As a wheel-turning sage-king is foremost among lesser kings, so this sutra is most honored among all sutras. As Śakra is king among the devas of the Heaven of the Thirty-Three, so this sutra is king among sutras. As the great Brahmā king is father to all sentient beings, so this sutra is father to all noble ones, both those in training and those beyond training, and to all who have aroused the bodhisattva aspiration. As stream-enterers (the first fruit), once-returners (the second fruit), non-returners (the third fruit), arhats (the fourth fruit), and pratyekabuddhas (solitary awakeners) stand foremost among ordinary people, so this sutra is foremost among all teachings spoken by Tathāgatas, bodhisattvas, or śrāvakas. A person able to receive and uphold this sutra is likewise foremost among all sentient beings. As bodhisattvas are foremost among śrāvakas and pratyekabuddhas, so this sutra is foremost among every sutra-teaching. As the Buddha is king of all dharmas, so this sutra is king among all sutras.
A Chain of Twelve Similes · The Immeasurable Merit of Copying the Sutra and Offering Lamps
「宿王華！此經能救一切眾生者，此經能令一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其願。如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令眾生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、塗香，幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。
“Constellation-King Flower! This sutra can save all sentient beings, free all sentient beings from every suffering and distress, bring all sentient beings great benefit, and fulfill their wishes. It is like a cool pool satisfying all who thirst; like fire obtained by one who is cold; clothing obtained by one who is naked; a leader obtained by merchants; a mother obtained by a child; a boat obtained by one who must cross; a physician obtained by the sick; a lamp obtained in darkness; treasure obtained by the poor; a king obtained by the people; the ocean obtained by traveling merchants as their road of passage; and a torch that dispels darkness. Just so, this Lotus Sutra can free sentient beings from every suffering and every painful sickness and loosen all the bonds of birth and death. If someone is able to hear this Lotus Sutra, copies it personally, or causes another to copy it, even the Buddha’s wisdom cannot calculate the limit of the merit obtained. If someone copies a scroll of this sutra and offers flowers, incense, jeweled necklaces, burning incense, powdered incense, fragrant ointments, banners, canopies, clothing, and many kinds of lamp—butter lamps, oil lamps, lamps of many fragrant oils, campaka-oil lamps, sumanas-oil lamps, pāṭala-oil lamps, vārṣika-oil lamps, and navamālikā-oil lamps—the merit obtained is likewise immeasurable.
Hearing the Chapter Extinguishes Wrongdoing · A Woman Who Hears It Is Reborn in the Land of Peace and Bliss
「宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上，不復為貪欲所惱，亦復不為瞋恚愚癡所惱，亦復不為憍慢嫉妬諸垢所惱，得菩薩神通、無生法忍。得是忍已，眼根清淨，以是清淨眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共讚言：『善哉，善哉！善男子！汝能於釋迦牟尼佛法中，受持讀誦思惟是經，為他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世間天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。』宿王華！此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品，能隨喜讚善者，是人現世口中常出青蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流布於閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。
“Constellation-King Flower! If anyone hears this Chapter on the Former Affairs of the Bodhisattva Medicine King, that person will likewise obtain immeasurable and boundless merit. If a woman hears and is able to uphold this Chapter on the Former Affairs of the Bodhisattva Medicine King, then after this present female body has been exhausted, she will not assume a female body again. If, during the latter five hundred years after the Tathāgata’s extinction, a woman hears this sutra and practices according to what it teaches, then at the end of this life she will go at once to the Land of Peace and Bliss (Sukhāvatī) (the Pure Land of Ultimate Bliss). There she will be born upon a jeweled seat within a lotus, in the dwelling where Amitābha Buddha and an assembly of great bodhisattvas surround her. She will no longer be troubled by desire, no longer troubled by anger or delusion, and no longer troubled by the defilements of pride, jealousy, or the rest. She will attain a bodhisattva’s supernormal powers and patient acceptance of the non-arising of dharmas—the wisdom that abides in the fact that dharmas neither arise nor cease. Having attained this acceptance, her eye-faculty will become pure. With that purified eye-faculty she will behold buddhas as numerous as the sands of seven million two hundred billion nayutas (an incalculable number) of Ganges Rivers.
“At that time, the buddhas will praise her together from afar: ‘Excellent, excellent, good man! Within the Dharma of Śākyamuni Buddha, you can receive, uphold, read, recite, and reflect upon this sutra, and teach it to others. The merit you obtain is immeasurable and boundless. Fire cannot burn it, and water cannot carry it away. Even a thousand buddhas speaking together cannot exhaust your merit. You have now destroyed the thieves of Māra, broken the army of birth and death, and utterly defeated every other hostile enemy. Good man! Hundreds of thousands of buddhas protect you together through supernormal power. Among all devas and humans in every world, none is equal to you, apart from the Tathāgata. No śrāvaka, pratyekabuddha, or even bodhisattva can equal you in wisdom or meditative stability.’ Constellation-King Flower! This bodhisattva accomplishes such powers of merit and wisdom.
“If anyone hears this Chapter on the Former Affairs of the Bodhisattva Medicine King and responds with joy and praise, the person’s mouth will constantly emit the fragrance of a blue lotus in this very life, and the pores of the body will constantly emit the fragrance of ox-head sandalwood. The merit obtained is just as described above. Therefore, Constellation-King Flower, I entrust to you this Chapter on the Former Affairs of the Bodhisattva Medicine King. During the latter five hundred years after my extinction, spread and circulate it widely throughout Jambudvīpa, the southern continent where we live. Do not allow it to be cut off, and do not allow wicked Māra, Māra’s people, devas, nāgas, yakṣas, kumbhāṇḍas—pot-shaped spirits—or the rest to find an opportunity to harm it.
Good Medicine for Sickness · Entrusting Its Wide Circulation · Many Treasures Offers Praise
「宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人，病之良藥。若人有病，得聞是經，病即消滅，不老不死。宿王華！汝若見有受持是經者，應以青蓮花盛滿末香，供散其上。散已，作是念言：『此人不久必當取草坐於道場，破諸魔軍，當吹法螺、擊大法鼓，度脫一切眾生老病死海。』是故求佛道者、見有受持是經典人，應當如是生恭敬心。」 說是藥王菩薩本事品時，八萬四千菩薩得解一切眾生語言陀羅尼。多寶如來於寶塔中讚宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」
“Constellation-King Flower! You should guard this sutra through the power of your supernormal abilities. Why is this? This sutra is good medicine for the sicknesses of the people of Jambudvīpa. If a sick person is able to hear this sutra, the sickness is extinguished at once, and the person will not grow old and will not die. Constellation-King Flower! If you see anyone receiving and upholding this sutra, you should fill a blue lotus with powdered incense and scatter it over that person as an offering. After scattering it, think: ‘Before long, this person will take grass for a seat and sit at the place of awakening, defeat the armies of Māra, blow the Dharma conch, beat the great Dharma drum, and deliver all sentient beings across the ocean of old age, sickness, and death.’ Therefore, those who seek the buddha-way should give rise to such a reverent mind whenever they see someone receiving and upholding this sutra.”
As this Chapter on the Former Affairs of the Bodhisattva Medicine King was taught, eighty-four thousand bodhisattvas attained the dhāraṇī that comprehends the languages of all sentient beings, the power to retain and understand them all without forgetting. From within the jeweled stūpa, Many Treasures Tathāgata (Prabhūtaratna) praised the Bodhisattva Constellation-King Flower: “Excellent, excellent, Constellation-King Flower! You have accomplished inconceivable qualities and were therefore able to ask Śākyamuni Buddha about this matter, bringing benefit to immeasurable sentient beings.”
付囑一竟，這一品起，是弘經的流通——那些領了付囑的菩薩，一個一個現身，把弘經之事真正做起來。第一個現身的是藥王。而佛講藥王的方式，是講他久遠劫前的一段本事：一個人，怎樣把自己整個點燃，來供養這部經。以下順經文次第，把這一品每一義講明；末後再以唯識一系的讀法，補一點旁照。
宿王華問·日月淨明德佛
宿王華菩薩問佛：藥王菩薩怎樣遊化娑婆世界？他有那樣多的難行苦行，願世尊略說。佛便說起往昔：無量恒河沙劫前，有佛號日月淨明德如來，劫國莊嚴——那國土沒有女人、地獄、餓鬼、畜生、阿修羅，地平如掌、琉璃所成，寶樹寶臺遍布，每一樹一臺，樹臺相去一箭之地；那佛為一切眾生憙見菩薩等說法華經。這位一切眾生憙見菩薩，就是故事的主角。
得現一切色身三昧·以身供養
一切眾生憙見菩薩樂習苦行，在日月淨明德佛法中精進經行，一心求佛，滿一萬二千歲，得了「現一切色身三昧」——能隨眾生所樂而現種種身。他得此三昧，心大歡喜，便想：我能得這三昧，全是聞法華經的力量；我當供養佛與這部經。於是入三昧，於虛空中雨曼陀羅華、細末栴檀，如雲而下，又雨此岸栴檀之香以供養佛。供養畢，他又想：「我雖以神力供養於佛，不如以身供養。」——於是服下栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香諸香，飲瞻蔔諸華香油，滿一千二百歲；又以香油塗身，在日月淨明德佛前，以天寶衣纏身、灌上香油，以神通力發願，把自己的身體點燃了。那光明遍照八十億恒河沙世界。其中諸佛同時讚歎：『善哉！善男子！這是真精進，這才叫真法供養如來。若以華香瓔珞、種種諸物供養，都比不上；假使以國城妻子布施，也比不上。善男子！這是第一之施，於諸施中最尊最上，因為是以法供養諸如來。』諸佛讚罷，各各默然。他的身火燃了一千二百歲，這之後，其身乃盡。
這一段是全品的心，也是最令人震動處：一個人把整個身體當作供養的燈，燒了一千二百年。經文沒有把它說得輕巧，也沒有解釋掉；它就是這樣被說出來——連諸佛都親口讚為「真法供養」「第一之施」。這是這部經在一個修行者身上，所能激起的最極之敬。
復生化生·古佛付囑而涅槃
一切眾生憙見菩薩這樣法供養之後，命終復生日月淨明德佛國，在淨德王家結跏趺坐、忽然化生。他即為父王說偈：我於彼處經行，得了現一切色身三昧，勤行大精進、捨所愛之身，供養世尊、為求無上智慧。說偈已，白父：日月淨明德佛今仍在世；我先前供養佛，已得解一切眾生語言的陀羅尼，又聞是法華經無量偈；我今當還供養此佛。於是坐七寶臺，昇上虛空七多羅樹高，到佛所頭面禮足、以偈讚佛。佛告訴他：我涅槃的時候到了，你可安施床座，我今夜當般涅槃。又囑咐他：我以佛法、無上菩提法、以及三千大千七寶世界諸寶樹寶臺，都付囑於你；我滅度後所有舍利，也付囑你，當令流布、廣設供養、起若干千塔。這樣囑咐畢，日月淨明德佛於夜後分入於涅槃。
收舍利起塔·燃臂供養
一切眾生憙見菩薩見佛滅度，悲感懊惱、戀慕於佛，便以此岸栴檀為薪，燒佛之身；火滅之後，收取舍利，作八萬四千寶瓶，起八萬四千塔。他又想：我雖作此供養，心猶未足，我今當更供養舍利。便告眾：你們當一心念，我今供養日月淨明德佛舍利。說罷，即在八萬四千塔前，燃起自己那百福莊嚴的手臂，燒了七萬二千歲以供養——令無數求聲聞的人、無量阿僧祇人，都發起無上菩提之心，得住現一切色身三昧。
無臂立誓·還復如故
那時諸菩薩、天、人、阿修羅見他無臂，憂惱悲哀，說：這一切眾生憙見菩薩是我等之師、教化我者，如今燒臂、身不具足了。於是一切眾生憙見菩薩在大眾中立下誓言：『我捨兩臂，必當得佛金色之身；若這話真實不虛，令我兩臂還復如故！』誓言一發，兩臂自然還復——這是由於菩薩福德智慧淳厚所致。當這時候，三千大千世界六種震動，天雨寶華，一切人天得未曾有。佛告宿王華：那時的一切眾生憙見菩薩，難道是別人嗎？就是今日的藥王菩薩。他這樣捨身布施，如是無量百千萬億那由他之數。
燃指之福·此經第一
佛接著把這苦行的意義推向持經：若有人發心求無上菩提，能燃一手指、乃至足上一指，供養佛塔，勝過以國城妻子及三千大千國土山林河池珍寶供養；若有人以七寶滿三千大千世界供養佛及大菩薩、辟支佛、阿羅漢，這人所得功德，還不如受持這部法華經乃至一四句偈，其福最多。然後佛以十喻讚這部經：如一切江河諸水之中海為第一，此經於諸經中最為深大；如眾山之中須彌第一，此經於諸經最上；如眾星之中月天子第一、如日天子能除諸闇、如諸小王中轉輪聖王第一、如帝釋為忉利天王、如大梵天王為眾生之父、如凡夫中四果辟支佛第一、如聲聞辟支佛中菩薩第一、如佛為諸法王——此經一一如是，於諸經中最為第一。
病之良藥·諸功德
佛又說此經之用：此經能救一切眾生、能令離諸苦惱、能大饒益、充滿其願——如清涼池能滿諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此經也如是，能令眾生離一切苦、解生死之縛。「此經則為閻浮提人病之良藥；若人有病，得聞是經，病即消滅，不老不死。」若人聞此經、自書或使人書，所得功德，以佛智慧籌量也不得其邊；若更以華香瓔珞、種種油燈（酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈）供養，功德亦無量。
女人聞品·往生安樂世界
佛特別說到女人：若有女人聞是藥王菩薩本事品、能受持者，盡此一期女身之後，來世便不再受女身。若如來滅後後五百歲中，有女人聞是經、如說修行，於此命終，即往安樂世界阿彌陀佛、大菩薩眾圍繞之處，生於蓮華中寶座之上，不再為貪欲、瞋恚、愚癡、憍慢、嫉妬所惱，得菩薩神通、無生法忍；得此忍已，眼根清淨，以此清淨眼根，見七百萬二千億那由他恒河沙等諸佛。那時諸佛遙共讚歎：善哉！善男子！汝能於釋迦牟尼佛法中受持讀誦、思惟是經、為他人說，所得福德無量無邊，火不能燒、水不能漂；汝之功德，千佛共說不能令盡；汝今已能破諸魔賊、壞生死軍；百千諸佛以神通力共守護汝，一切世間天人之中無如汝者，唯除如來。
囑累流布·病之良藥
最後佛把此品囑累宿王華：此菩薩成就如是功德智慧之力；若有人聞是藥王菩薩本事品能隨喜讚善者，現世口中常出青蓮華香、身毛孔中常出牛頭栴檀之香。「是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流布於閻浮提，無令斷絕。」你當以神通之力守護是經——因為這部經是閻浮提人病之良藥；若人有病得聞是經，病即消滅、不老不死。你若見有受持是經者，應以青蓮華盛滿末香、供散其上，並念：此人不久必當坐於道場、破諸魔軍、吹法螺、擊法鼓，度脫一切眾生老病死海。說是品時，八萬四千菩薩得解一切眾生語言陀羅尼；多寶如來於寶塔中讚宿王華：善哉！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。
以唯識之眼：那場燒身，古德怎麼讀
上來是藥王菩薩本事品自身的義。所借的那面唯識鏡（慈恩窺基所傳），在此品照見的極少——這一品窺基幾乎只作科判、分節，唯識的義理落點極稀。真要說一處，是那「現一切色身三昧」:窺基把它判在菩薩的階位上——初地即能得，八地方得自在；能隨眾生所樂而現身，是初地「十平等」中所得的力用。此外便只有起塔量高，判為「他受用」之身所感。至於這一品最重的那場燒身，慈恩怎麼讀？值得一說的是他怎麼不讀：他純粹按節次分科——服香油、明年歲、正燃身；諸佛那句「真法供養」「第一之施」，逕標為「真讚」——承經自身的讚歎；自始至終沒有一個字疑其損身、沒有一個字引戒律來會通、沒有一句褒貶。經怎麼說，他就怎麼科；這也是一種傳法的態度——不替經作判。而這場燒身，恰是幾副眼各有其讀之處，並錄於此、不加裁斷：天台智顗讀「真法供養」入於理觀——所謂真法者，是內運智觀、以空慧蕩煩惱因果，觀那能供的身、所供的火，皆是實相，「誰燒誰然」？能供所供皆不可得，故名真法；他並判『能燃一指勝捨外身』，外輕內重。三論吉藏則把燒身讀作身業供養、內身供養，配入意身口三業、依《地持論》十供養而判藥王具足十供養；他還替讀者問了一個實在的問題：依戒律，燒身得偷蘭遮、燒臂得突吉羅，這菩薩豈不犯罪？他自答：這或是在家菩薩、不在犯戒之例；設是出家而適時應化，也如身子與須達共載一車而不犯——這一問一答，是吉藏所發，此處只誌其問答，不加判斷。三副眼：窺基不判、智顗理觀、吉藏三業供養兼戒律會通，各有所主。至於女人聞品往生安樂世界，三家也各讀：慈恩只立『轉女身、生淨土』的標目，並不點出阿彌陀、安樂之名；智顗把它攝入「與樂用」與聞品之福；吉藏則說得直白——聞哪一品都不復受女身，只因女人多愛著自身的種種嚴飾，而這一品菩薩捨身捨臂、破的正是那著身之情，所以特寄此品說「捨女身」。三家皆不把它讀成把人按根性分了等。經自己那句許諾始終在那裡：此經是閻浮提人病之良藥。此處並錄，不加裁斷，各還其位。
Once the entrustment has been completed, this chapter begins the transmission of the sutra: the bodhisattvas who received the entrustment now appear one by one and truly set about the work of carrying this sutra forward. The first to appear is Medicine King (Bhaiṣajyarāja). The Buddha teaches about Medicine King by recounting a former affair from distant aeons: how one person set his entire body alight as an offering to this sutra. We will follow the sequence of the sutra and make every meaning in this chapter clear; only at the end will we add a small further reflection from the Consciousness-Only tradition.
Constellation-King Flower Asks · The Buddha Pure and Bright Virtue of Sun and Moon
The Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña) asks the Buddha: how does the Bodhisattva Medicine King travel and teach throughout the Sahā world? He has performed so many difficult and arduous practices; may the World-Honored One explain a little of them. The Buddha then begins in the distant past. Aeons as numerous as the sands of immeasurable Ganges Rivers ago, there was a buddha named Pure and Bright Virtue of Sun and Moon (Candrasūryavimalaprabhāsaśrī), whose land and age were magnificently adorned. That land had no women, hells, hungry ghosts, animals, or asuras. Its ground was as level as the palm of a hand and made of lapis lazuli; jeweled trees and terraces stood everywhere, one terrace for each tree, with the distance of one arrow-shot between them. That buddha taught the Lotus Sutra to the Bodhisattva Seen with Joy by All Sentient Beings (Sarvasattvapriyadarśana) and the rest of the assembly. This Bodhisattva Seen with Joy by All Sentient Beings is the central figure of the account.
Attaining the Meditative Absorption of Manifesting All Forms · Offering His Body
The Bodhisattva Seen with Joy by All Sentient Beings delighted in arduous practice. Within the Dharma of the Buddha Pure and Bright Virtue of Sun and Moon, he practiced walking meditation with unremitting vigor and sought buddhahood single-mindedly. After twelve thousand years he attained the meditative absorption of Manifesting All Forms (sarvarūpasaṃdarśana-samādhi)—the absorption in which one can manifest many kinds of body according to what sentient beings delight in seeing. Having attained it, he gave rise to great joy and thought: “My attainment of this absorption comes entirely from the power of hearing the Lotus Sutra. I should make offerings to the Buddha and to this sutra.” He therefore entered the absorption and rained māndārava flowers and finely powdered sandalwood from the open sky, falling like clouds, and he also rained the fragrance of sandalwood from this shore of the ocean as an offering to the Buddha.
When this offering was complete, he thought again: “Although I have made offerings to the Buddha through supernormal power, this does not equal making an offering with my own body.” He therefore consumed sandalwood, frankincense, turuṣka, prikka, aloeswood, and resinous incense, and drank fragrant oil made from campaka and other flowers for twelve hundred years. He then anointed his body with fragrant oil, went before the Buddha Pure and Bright Virtue of Sun and Moon, wrapped himself in a heavenly jeweled robe, poured fragrant oil over himself, formed a vow through the power of supernormal abilities, and set his own body alight. The radiance illumined worlds as numerous as the sands of eighty billion Ganges Rivers. The buddhas within them all praised him at once: “Excellent, excellent, good man! This is true vigor. This is called making the true Dharma-offering to the Tathāgata. Offerings of flowers, incense, jeweled necklaces, burning incense, powdered incense, fragrant ointments, heavenly silk, banners and canopies, sandalwood from this shore of the ocean, and every other kind of object cannot equal it. Even the gift of kingdoms, cities, wives, and children cannot equal it. Good man! This is called the foremost gift, the most honored and highest of all gifts, because it is a Dharma-offering made to the Tathāgatas.” Having spoken, the buddhas each fell silent. His bodily fire burned for twelve hundred years; only after that time was his body consumed.
This is the heart of the whole chapter and its most arresting moment: one person turns his entire body into a lamp of offering and burns for twelve hundred years. The sutra does not speak of it lightly, and it does not explain it away. It simply states it—and the buddhas themselves praise it as the “true Dharma-offering” and the “foremost gift.” This is the utmost reverence that this sutra can awaken in a practitioner.
Born Again by Transformation · The Ancient Buddha Entrusts the Dharma and Enters Nirvāṇa
After the Bodhisattva Seen with Joy by All Sentient Beings had made this Dharma-offering, he died and was born again in the land of the Buddha Pure and Bright Virtue of Sun and Moon. In the house of King Pure Virtue (Vimaladatta), he suddenly appeared by transformation, seated cross-legged. He at once spoke a verse to his father: while practicing walking meditation in that former place, he had attained the meditative absorption of Manifesting All Forms; practicing great vigor, he had relinquished his beloved body and offered it to the World-Honored One in order to seek unsurpassed wisdom. After speaking the verse, he told his father that the Buddha Pure and Bright Virtue of Sun and Moon still remained in the world. Through his former offering, he had attained a dhāraṇī that comprehended the languages of all sentient beings and had again heard immeasurably many verses of the Lotus Sutra; he should now return and make offerings to that buddha. He therefore sat upon a terrace of the seven precious things, rose into the open sky to the height of seven tāla trees, came before the Buddha, bowed with his head and face at the Buddha’s feet, and praised him in verse.
The Buddha told him: “The time of my nirvāṇa has arrived; the time of my extinction has come. You may arrange my couch, for tonight I shall enter parinirvāṇa.” The Buddha then entrusted to him the Buddha-Dharma, the Dharma of unsurpassed awakening, and the jeweled trees and terraces throughout the seven-jeweled trichiliocosm. The Buddha also entrusted all his relics to him after his extinction, charging him to cause them to circulate, make offerings to them far and wide, and raise many thousands of stūpas. Having given this entrustment, the Buddha Pure and Bright Virtue of Sun and Moon entered nirvāṇa in the latter part of the night.
Gathering the Relics and Raising Stūpas · Burning His Arms as an Offering
When the Bodhisattva Seen with Joy by All Sentient Beings saw that the Buddha had entered extinction, he was overcome with grief and distress and longed deeply for the Buddha. He made a funeral pyre from sandalwood of this shore and cremated the Buddha’s body. When the fire had gone out, he gathered the relics, placed them in eighty-four thousand jeweled vessels, and raised eighty-four thousand stūpas. He then thought: “Although I have made this offering, my heart is still not satisfied. I should now make a further offering to the relics.” He told the assembly: “You should all recollect single-mindedly that I am now making an offering to the relics of the Buddha Pure and Bright Virtue of Sun and Moon.” Having spoken, before those eighty-four thousand stūpas he set alight his arms, adorned by a hundred merits, and burned them for seventy-two thousand years as an offering. This caused countless people seeking the śrāvaka vehicle and immeasurably many incalculable beings to arouse the mind of unsurpassed awakening and attain abiding in the meditative absorption of Manifesting All Forms.
Vowing without Arms · Restored Just as Before
When the bodhisattvas, devas, humans, and asuras saw him without arms, they grieved and lamented: this Bodhisattva Seen with Joy by All Sentient Beings was their teacher, the one who had taught and transformed them, yet now he had burned his arms and his body was incomplete. Before the assembly, he then made this vow: “I have relinquished my two arms and shall certainly attain a buddha’s golden body. If this is true and not false, let my two arms be restored just as before!” As soon as the vow was made, his arms were naturally restored. This occurred through the depth and purity of the bodhisattva’s merit and wisdom. At that moment, the trichiliocosm shook in six ways, precious flowers rained from the heavens, and every human and deva attained something never known before. The Buddha asked Constellation-King Flower: was that Bodhisattva Seen with Joy by All Sentient Beings some other person? He is the Bodhisattva Medicine King of today. His relinquishing of the body as a gift has occurred immeasurable hundreds of thousands of millions of nayutas of times.
The Merit of Burning a Finger · This Sutra Is Foremost
The Buddha next directs the meaning of this arduous practice toward upholding the sutra. If someone arouses the aspiration for unsurpassed awakening and can burn one finger of the hand, or even one toe, as an offering to a buddha-stūpa, this surpasses offering kingdoms, cities, wives, children, and all the forests, rivers, ponds, precious things, and treasures throughout a trichiliocosm. If someone fills the trichiliocosm with the seven precious things and offers them to the Buddha, great bodhisattvas, pratyekabuddhas, and arhats, the merit obtained still does not equal that of receiving and upholding even one four-line verse of this Lotus Sutra. The latter merit is greatest.
The Buddha then praises this sutra through ten similes. As the ocean is foremost among all streams, rivers, and waters, this sutra is deepest and greatest among all sutras. As Mount Sumeru is foremost among all mountains, this sutra stands highest among all sutras. As the moon-deity is foremost among the stars; as the sun-deity dispels all darkness; as a wheel-turning sage-king is foremost among lesser kings; as Śakra is king among the devas of the Heaven of the Thirty-Three; as the great Brahmā king is father to sentient beings; as stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas stand foremost among ordinary people; as bodhisattvas stand foremost among śrāvakas and pratyekabuddhas; and as the Buddha is king of all dharmas—so in every case this sutra is foremost among all sutras.
Good Medicine for Sickness · The Many Qualities
The Buddha next teaches what this sutra does. It can save all sentient beings, free them from every suffering and distress, bring them great benefit, and fulfill their wishes. It is like a cool pool satisfying all who thirst; like fire obtained by one who is cold; clothing obtained by one who is naked; a leader obtained by merchants; a mother obtained by a child; a boat obtained by one who must cross; a physician obtained by the sick; a lamp obtained in darkness; treasure obtained by the poor; a king obtained by the people; the ocean obtained by traveling merchants; and a torch that dispels darkness. Just so, this sutra can free sentient beings from every suffering and loosen the bonds of birth and death. It is “good medicine for the sicknesses of the people of Jambudvīpa: if a sick person is able to hear this sutra, the sickness is extinguished at once, and the person will not grow old and will not die.” If someone hears this sutra, copies it, or causes another to copy it, even the Buddha’s wisdom cannot calculate the limit of the merit. If the person further makes offerings of flowers, incense, jeweled necklaces, and many kinds of oil lamp—butter lamps, oil lamps, lamps of many fragrant oils, campaka-oil lamps, sumanas-oil lamps, pāṭala-oil lamps, vārṣika-oil lamps, and navamālikā-oil lamps—the merit is likewise immeasurable.
A Woman Who Hears This Chapter · Rebirth in the Land of Peace and Bliss
The Buddha speaks specifically of women. If a woman hears and is able to uphold this Chapter on the Former Affairs of the Bodhisattva Medicine King, then after this present female body has been exhausted, she will not assume a female body again. If, during the latter five hundred years after the Tathāgata’s extinction, a woman hears this sutra and practices as taught, then at the end of this life she will go at once to the Land of Peace and Bliss (Sukhāvatī), where Amitābha Buddha and an assembly of great bodhisattvas dwell around her. She will be born upon a jeweled seat within a lotus, no longer troubled by desire, anger, delusion, pride, or jealousy. She will attain a bodhisattva’s supernormal powers and patient acceptance of the non-arising of dharmas. Having attained this acceptance, her eye-faculty will become pure; with that purified eye-faculty she will behold buddhas as numerous as the sands of seven million two hundred billion nayutas of Ganges Rivers. Those buddhas will praise her together from afar: “Excellent, excellent, good man! You can receive, uphold, read, recite, and reflect upon this sutra within the Dharma of Śākyamuni Buddha, and teach it to others. The merit you obtain is immeasurable and boundless. Fire cannot burn it, and water cannot carry it away. Even a thousand buddhas speaking together cannot exhaust your merit. You have now destroyed the thieves of Māra and broken the army of birth and death. Hundreds of thousands of buddhas protect you together through supernormal power. Among all devas and humans in every world, none is equal to you, apart from the Tathāgata.”
Entrusting Its Circulation · Good Medicine for Sickness
At the end, the Buddha entrusts this chapter to Constellation-King Flower. This bodhisattva has accomplished such powers of merit and wisdom. If anyone hears the Chapter on the Former Affairs of the Bodhisattva Medicine King and responds with joy and praise, the person’s mouth will constantly emit the fragrance of a blue lotus in this very life, and the pores of the body will constantly emit the fragrance of ox-head sandalwood. “Therefore, Constellation-King Flower, I entrust to you this Chapter on the Former Affairs of the Bodhisattva Medicine King. During the latter five hundred years after my extinction, spread and circulate it widely throughout Jambudvīpa and do not allow it to be cut off.” Constellation-King Flower must use the power of his supernormal abilities to guard this sutra, because it is good medicine for the sicknesses of the people of Jambudvīpa: if a sick person is able to hear it, the sickness is extinguished at once, and the person will not grow old and will not die. When he sees anyone upholding this sutra, he should fill a blue lotus with powdered incense and scatter it over the person, thinking: before long, this person will sit at the place of awakening, defeat the armies of Māra, blow the Dharma conch, beat the great Dharma drum, and deliver all sentient beings across the ocean of old age, sickness, and death. As the chapter was taught, eighty-four thousand bodhisattvas attained the dhāraṇī that comprehends the languages of all sentient beings. From within the jeweled stūpa, Many Treasures Tathāgata (Prabhūtaratna) praised Constellation-King Flower: excellent! He had accomplished inconceivable qualities and had been able to ask Śākyamuni Buddha about this matter, thereby benefiting immeasurable sentient beings.
Seen Through the Eyes of Consciousness-Only: How the Ancient Masters Read That Burning of the Body
Everything above is the Chapter on the Former Affairs of the Bodhisattva Medicine King in its own meaning. The Consciousness-Only mirror borrowed here—the line transmitted by Kuiji—finds exceedingly little to reflect in this chapter. Kuiji’s commentary consists almost entirely of division and classification; points of specifically Consciousness-Only doctrine are extremely sparse. There is truly only one: he assigns the meditative absorption of Manifesting All Forms to stages of the bodhisattva path. It can be attained at the first ground, but only at the eighth ground does one gain mastery over it; the ability to manifest a body according to what sentient beings delight in seeing is an efficacy gained among the ten equalities of the first ground. Beyond this, there is only his judgment that the stūpas’ extraordinary height belongs to the other-enjoyment body. How, then, does the Cien tradition read the burning of the body that carries the greatest weight in this chapter? What deserves notice is precisely how Kuiji does not read it. He simply divides the sequence: consuming fragrant oil, stating the number of years, and actually setting the body alight. The buddhas’ words “true Dharma-offering” and “foremost gift” he labels directly as “true praise,” preserving the sutra’s own praise. From beginning to end, he does not utter a single word questioning injury to the body, does not cite the Vinaya to reconcile it, and gives no praise or blame of his own. He classifies the sutra just as it speaks; this too is an attitude of transmitting Dharma—not passing judgment in the sutra’s place.
That same burning of the body is precisely where several sets of eyes offer different readings, all recorded here without adjudication. Zhiyi of Tiantai reads the “true Dharma-offering” through contemplation of principle: true Dharma means inwardly setting wisdom and contemplation in motion, using the wisdom of emptiness to sweep away the causes and fruits of affliction, and contemplating the body that offers and the fire offered as both the true mark. Who burns, and what is set alight? The one who offers and what is offered are both ungraspable; therefore it is called true Dharma. He further judges that burning one finger surpasses relinquishing the external body: the external is light, the internal weighty. Jizang of Sanlun reads the burning of the body as an offering through bodily action and an offering of the inner body. He places it within the three actions of mind, body, and speech, and, following the ten offerings in the Treatise on the Bodhisattva Stages, judges that Medicine King completes all ten. He also asks on the reader’s behalf a concrete question: according to the monastic discipline, burning the body incurs a grave transgression and burning an arm a minor offense; does this bodhisattva not commit an offense? His own answer is that the bodhisattva may have been a householder and therefore not subject to that rule; or, even if ordained, he may have manifested in accordance with the occasion, as Śāriputra and Sudatta rode together in one carriage without committing an offense. This question and answer belong to Jizang. They are recorded here without judgment.
Thus the three sets of eyes each have their own emphasis: Kuiji does not adjudicate; Zhiyi reads through contemplation of principle; Jizang reads through the three actions, the offering of the body, and a reconciliation with monastic discipline. The three are recorded side by side without adjudication. The three houses also read the woman’s rebirth in the Land of Peace and Bliss differently. Cien merely establishes the headings “transformation of the female body” and “birth in a pure land,” without naming Amitābha or the Land of Peace and Bliss. Zhiyi gathers the passage under the function of bestowing joy and the merit of hearing the chapter. Jizang speaks directly: hearing any chapter would mean not receiving a female body again, but because women are often attached to the many adornments of their bodies, and because in this chapter the bodhisattva relinquishes his body and arms and thereby breaks precisely that attachment to the body, the teaching of “relinquishing the female body” is placed especially here. None of the three houses reads this as dividing people into ranks according to their capacities. The sutra’s own promise remains where it has always stood: this sutra is good medicine for the sicknesses of the people of Jambudvīpa. These readings are recorded side by side without adjudication, each kept in its own place. This mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes.
考據Apparatus
本品為迹門流通之首，明藥王菩薩往昔燒身、燃臂之苦行以流通此經。宿王華菩薩問藥王菩薩之難行苦行；佛答其本事：往昔日月淨明德佛所，有一切眾生憙見菩薩，樂習苦行，滿萬二千歲得現一切色身三昧；念此三昧皆得聞法華經之力，乃以神力雨華供養，復念「以神力供養於佛，不如以身供養」，遂服諸香、飲香油、以天寶衣纏身灌香油，以神通力自然其身，光明遍照八十億恒河沙世界；諸佛同讚『是真法供養如來』「是名第一之施，於諸施中最尊最上」；其身火燃千二百歲乃盡。命終復生淨德王家化生，得解一切眾生語言陀羅尼；日月淨明德佛付囑佛法舍利而入涅槃；菩薩收舍利起八萬四千塔，復燃百福莊嚴臂七萬二千歲以供養舍利；眾見無臂憂惱，菩薩立誓「我捨兩臂必當得佛金色之身，若實不虛，令我兩臂還復如故」，臂即還復。此一切眾生憙見菩薩即今藥王。次以十喻讚此經第一（海·須彌·月·日·轉輪聖王·帝釋·梵天·四果辟支佛·菩薩·佛），十二連喻明其饒益；此經為閻浮提人病之良藥；若女人聞是品能受持者，盡是女身後不復受，命終即往安樂世界阿彌陀佛所，得無生法忍、眼根清淨；以此品囑累宿王華，滅後五百歲廣宣流布。慈恩窺基《玄贊》判此品為受命流通六品之首（依世親《法華論》「自行苦行力以流通」），現一切色身三昧判初地得、八地自在，起塔量高判「他受用」；於燒身、女身、淨土純作科判，不會通損身、不涉五性。天台智顗判「化他流通」之師，讀真法供養為『內運智觀、空慧、能供所供皆實相』；三論吉藏判「奉命宣通」，讀燒身為身業／內身供養、依《地持論》十供養判、並以在家菩薩／適時而化會通燒身犯戒之問——燒身供養三家三讀，並錄不判。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 羅什 T262 二十八品 | 第二十三 藥王菩薩本事品（卷六；〔T09n0262 0053a05〕起）· 迹門流通之首·燒身燃臂苦行流通 |
| 窺基《玄贊》科文（主錨·慈恩） | 品段〔T34n1723 0843b16〕三門分別：一來意、二釋名、三解妨〔0843b17〕。來意：「上之二品既明付授，下之六品受命流通，准本論文分之為五」〔0843b18〕——依世親《法華論》判六品流通為五（藥王自行苦行力·妙音教化眾生行苦行力·觀音陀羅尼護眾生諸難力·妙莊嚴王功德勝力·普賢囑累護法力）；藥王居首「說其過去燒身燃臂自行苦行以流通正法」〔0843b24〕· 釋名：「藥者能去疾之神功，王者有自在之威力；本者因由，事者體業」〔0843b25〕· 大文分六（宿王華問·如來為答·讚經妙德·歎勝付授·時眾獲益·多寶讚揚）〔0843c04〕 |
| 天台《文句》（旁證） | 〈釋藥王菩薩本事品〉〔T34n1718 0143a10〕起 · 判化他流通之師：「此下五品皆是化他流通，今品明化他之師」〔0143a17〕·「故知此品勗弘法之師也」〔0143a22〕· 藥王「以苦行乘乘」（別於妙音觀音以三昧乘乘）〔0143b03〕· 文分四（問·答·利益·多寶稱善）〔0143b06〕 |
| 三論《義疏》（旁證） | 〈藥王菩薩本事品第二十三〉〔T34n1721 0619c21〕起 · 判奉命宣通：「自下第二，諸菩薩奉命宣通，故有〈藥王品〉等來也」〔0619c22〕· 依《法華論》合六品為四章，初二品「明苦行力弘經。謂藥王以身命財報恩供養」〔0620a20〕· 文分四（宿王華問·佛答·時眾得益·多寶稱歎）〔0620b06〕 |
二、異譯·三譯對勘
本品三漢譯：羅什 T262〈藥王菩薩本事品第二十三〉· 竺法護 T263《正法華經》〈藥王菩薩品第二十一〉〔T09n0263 0125a08·無「本事」·品內異稱〈往古學品〉〈往古品〉〕· 添品 T264〈藥王菩薩本事品第二十二〉〔T09n0264 0187c13〕。勿混：竺法護另有〈藥王如來品第十〉（＝羅什⑩法師品），與此〈藥王菩薩品〉判然二品。品次差（羅什㉓·竺法護㉑·添品㉒）。
句一 古佛·主角·色身三昧（竺法護全異譯系）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 有佛號日月淨明德如來……為一切眾生憙見菩薩……說法華經……滿萬二千歲已，得現一切色身三昧 | T09n0262 0053a11／0053a26 |
| 添品 T264 | 〔逐字同羅什〕日月淨明德如來……一切眾生憙見菩薩……現一切色身三昧 | T09n0264 0187c21 |
| 竺法護 T263 | 有佛號離垢日月光首如來、至真、等正覺……眾生憙見菩薩……即便逮得普現三昧 | T09n0263 0125a19／0125b04 |
異文所繫：添品逐字同羅什。竺法護全異譯系——日月淨明德→「離垢日月光首」·一切眾生憙見→「眾生憙見」（無「一切」）·現一切色身三昧→「普現三昧」·淨德王→「離垢施」·多寶如來→「眾寶如來」·善男子→「族姓子」·佛壽四萬二千「劫」→「歲」·恒河沙→江河沙。
句二 燒身供養·真法供養·第一之施（真法供養竺法護拆二·燒身淡化）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 我雖以神力供養於佛，不如以身供養……以天寶衣而自纏身，灌諸香油，以神通力願而自然身……是名真法供養如來……是名第一之施，於諸施中最尊最上……其身火燃千二百歲，過是已後其身乃盡 | T09n0262 0053b04／0053b11／0053b15／0053b17 |
| 添品 T264 | 〔逐字同羅什〕是名真法供養如來……是名第一之施 | T09n0264 0188b10 |
| 竺法護 T263 | 而立誓願：「以身為燈，為一切故。」即然其身供養諸佛……斯真供養如來經典……以身施者乃成法施……為尊為上，為最為長為無疇匹……自然其身，千二百歲火故不滅 | T09n0263 0125b16／0125b20／0125b23／0125b24 |
異文所繫（關鍵）：添品逐字同羅什。竺法護——燒身作「以身為燈，為一切故」「即然其身」（「燒身／然身」連文缺）·『天寶衣纏身』無明文（作「香油潤衣」）·真法供養→拆為「真供養如來經典」＋「以身施者乃成法施」·第一之施→「為尊為上，為最為長為無疇匹」·服香「滿千二百歲」→「斷絕五穀專食眾香……如是服香竟十二年」（服香作十二年·而燃身仍千二百歲）。
句三 燃臂·無臂立誓還復（竺法護燃臂淡化為「然無數燈」）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養……我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故……自然還復 | T09n0262 0053c27／0054a05 |
| 添品 T264 | 〔逐字同羅什〕 | T09n0264 0188c22 |
| 竺法護 T263 | 建立形像百福德相，然無數燈燒香散華……供養奉事七萬二千歲……我此手臂成紫金身，令我手臂平復如故……尋時手臂平復如故 | T09n0263 0126a07／0126a17 |
異文所繫：添品逐字同羅什。竺法護——燃臂淡化作「然無數燈」（臂事僅後文「諸根缺漏」「缺減諸根不具」暗示·「燃臂」明文無）·時長七萬二千歲同·金色之身→「紫金身」·兩臂→「手臂」。
句四 女人聞品·往生安樂世界阿彌陀佛（淨土母題·阿彌陀音寫竺法護缺）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受……即往安樂世界，阿彌陀佛、大菩薩眾圍繞住處，生蓮華中寶座之上……得菩薩神通、無生法忍 | T09n0262 0054b27／0054c01／0054c05 |
| 添品 T264 | 〔逐字同羅什〕盡是女身，後不復受……即往安樂世界，阿彌陀佛……得菩薩神通、無生法忍 | T09n0264 0189b03／0189b05／0189b09 |
| 竺法護 T263 | 若有女人……便於此世畢女形壽，後得男子……於是壽終生安養國，見無量壽佛，與諸菩薩眷屬圍繞，生寶蓮華坐師子座，無婬怒癡除去眾結……適生其國得五神通，逮不退轉不起法忍 | T09n0263 0126c06／0126c08／0126c10 |
異文所繫（淨土母題）：添品逐字同羅什。竺法護——盡是女身後不復受→「畢女形壽，後得男子」·安樂世界→「安養國」·阿彌陀佛（音寫）→「無量壽佛」（意譯 Amitāyus·全篇無「阿彌陀」音寫）·三毒（貪欲瞋恚愚癡憍慢嫉妬）→「婬怒癡·眾結·貪嫉·懷恨」·無生法忍→「不起法忍」·加「得五神通」一項。
句五 十喻讚經（竺法護全具·次第重組·五果概括）
| 版本 | 逐字（節） | 出處 |
|---|---|---|
| 羅什 T262 | 譬如一切川流江河，諸水之中海為第一……須彌山為第一……月天子最為第一……日天子能除諸闇……轉輪聖王最為第一……帝釋……大梵天王……須陀洹斯陀含阿那含阿羅漢辟支佛為第一……菩薩為第一……如佛為諸法王 | T09n0262 0054a19 起 |
| 添品 T264 | 〔逐字同羅什·十喻同序〕 | T09n0264 0188c末 起 |
| 竺法護 T263 | 猶如巨海萬川皆歸……猶若須彌眾山中高……如月盛滿星中最明……猶如日出普照天下……猶天帝釋忉利天上諸天中王……猶梵天王處第七宮……猶如四道及至緣覺……猶如菩薩所行高遠……猶如世尊三界法王〔轉輪王喻移後段：猶轉輪王制御四域 0126b25〕 | T09n0263 0126b01 起 |
異文所繫：添品十喻同羅什序。竺法護——十喻全具而次第重組：轉輪王喻脫離本列、移入後段饒益（「猶轉輪王制御四域」〔0126b25〕）·五果（須陀洹～辟支佛）概括作「四道及至緣覺」·且羅什十喻後之十二連喻（清涼池·寒者·裸者…）竺法護與十喻交織重編。
添品定位：添品 T264〈藥王菩薩本事品第二十二〉逐字承羅什（純字相似 0.956·淨土母題「安樂世界·阿彌陀佛·無生法忍·本事」全同羅什），實質字異僅二（首偈脫末聯「供養於世尊，為求無上慧」·「火不能燒」作「火不能焚」），餘皆異體（華／花·末／粖·默／嘿·燃／然·繞／遶·酥／穌）；另品序重排——添品於本品後插〈陀羅尼〉咒段（羅什該咒在〈普門品〉後第二十六），非本品本體——羅什之嫡系改訂重刊。竺法護 T263 藥王菩薩品為真異譯軸:①品名〈往古品〉（無本事）②人名佛名三昧王名忍名淨土名全異譯（離垢日月光首·眾生憙見·普現三昧·離垢施·眾寶·不起法忍·安養國·無量壽佛·無阿彌陀音寫）③燒身作「以身為燈」·服香十二年·燃臂淡化「然無數燈」④真法供養拆二·十喻次第重組五果概括⑤女身「後得男子」加得五神通。
三、唯識義之經據（眼）
本品玄贊義理最省——科判最密而唯識落點極稀。唯識-簽名形上語（三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・種姓・二障・種子・十地・無生法忍・眼根・安樂・阿彌陀）機掃全段〔T34n1723 0843b16–0845a23〕皆零（色身三昧1・他受用1・初地2・八地1・淨土2）。全段主體＝節目分科＋八部經論名相旁證（藥樹・數名・塔制・涅槃十義・五五百年）。慈恩讀之唯識落點二：
(一) 現一切色身三昧——初地得·八地自在（唯一地位落點）〔T34n1723 0843c28〕:
「得此定已能隨樂現身，初地即得、八地自在。十平等中能隨眾生所樂示現，初地得故。《無垢稱經》亦有此菩薩。」〔T34n1723 0843c28〕
→ 窺基以菩薩地階判此三昧：初地即得、八地方自在，繫於「十平等」（初地所得），旁引玄奘譯《無垢稱經》證此菩薩。此為全段唯一唯識/瑜伽地位判語。另起塔量高判「他受用」〔0844b18「此他受用，故量極高」〕。
(二) 燒身·女身·淨土——純科判，不會通、不涉五性（據實）：窺基於燒身供養純作節次分科（服香油・明年歲・正燃身〔0844a09〕），諸佛「真法供養・第一之施」逕標為「標真讚」〔0844a12·承經自身之讚〕——無一字疑其損身、無一字引戒會通、無判是非。女身、淨土僅立標目（「轉女身」「生淨土有五：一生淨土·二離煩惱·三得神通·四見多佛·五佛遙讚佛」〔0845a05〕），不出「阿彌陀」「安樂世界」之名，不涉五性種姓；無生法忍、眼根清淨窺基無釋。
（按：本品玄贊唯識義極稀——唯色身三昧初地/八地地位判＋他受用一語，餘皆科判與名相旁證。紅線（承前⑫⑳女身/皆當作佛諸案·傳而不判）：燒身供養＝經之極唱，白話義疏正文如實傳之；窺基不判損身、不套五性，義疏末節據實據科判傳之，勿以唯識義強配、勿為湊義而評燒身褒貶。各品軸：㉑付囑事相/㉒付囑封緘/㉓純科判（色身三昧地位·義極稀）/⑯三佛菩提。）
四、諸家異釋（古德·標宗·誌錄不判）
同一「燒身供養」「十喻讚經」「女人往生」，慈恩・天台・三論讀法各異——燒身供養三家三讀，誌不判尤重。本編義疏鏡＝慈恩窺基《玄贊》；天台、三論並錄，誌其異而不判。
約詞辨:①「真法供養」為經文自語〔T09n0262 0053b11〕——智顗獨牒（帶「」判為內運智觀·全書一見）；吉藏此品段全不用「真法供養」形（改牒《維摩經》「法供養」＝《地持論》「行供養」）。②「第一之施」「燒身供養」「內解外行」連文，《文句》《義疏》全書皆零（逐字確認·「燒身」「供養」分見不連文）。③「化他勸流通」連文智顗全書唯前品〈囑累品〉段一見〔0137b02〕，藥王品段內作「化他流通」〔0143a17〕，非「化他勸流通」。
慈恩·窺基《玄贊》T34n1723（鏡骨幹）
受命流通六品之首（依《法華論》「自行苦行力以流通」）〔0843b18〕· 現一切色身三昧初地得八地自在〔0843c28〕· 起塔他受用〔0844b18〕· 燒身女身淨土純科判（真讚·標目·不判）· 引《寶雲經》（藥樹）〔0843c11〕·《俱舍論》（甄迦羅數名）·《僧祇律》《瑜伽》（塔婆制多）〔0844b03〕·《華嚴》（涅槃十義）·《大集經》（五五百年）〔0845a14〕。詳目三。慈恩承衍：慧沼《法華玄贊義決》T34n1724。
天台·智顗《文句》T34n1718（旁證）
判化他流通之師（勗弘法之師·藥王以苦行乘乘）〔0143a17〕· 釋名引《觀經》「昔名星光……舉世歡喜號曰藥王」〔0143a11〕· 真法供養＝內運智觀〔T34n1718 0143b18〕:
「『真法供養』者，當是內運智觀觀煩惱因果，皆用空慧蕩之，故言真法也。又觀若身若火、能供所供皆是實相，誰燒誰然？能供所供皆不可得，故名真法也。」〔T34n1718 0143b18〕
勸修「能然一指勝捨外身，外輕內重故功福有異」〔0143b26〕· 十喻歎所持法（歎法體→法用·海＝醍醐海「說窮本地為深遍一切處為大」）〔0143c07〕· 不老不死「不老是樂、不死是常」（須觀解）〔0144a12〕。
三論·吉藏《法華義疏》T34n1721（旁證）
判奉命宣通（依《法華論》合六品為四章·藥王「苦行力弘經·以身命財報恩供養」）〔0620a19〕· 燒身＝身業／內身供養（三業→二雙）〔T34n1721 0620c11「次從定起燒身，謂身業供養也」〕· 燒身犯戒之會通〔T34n1721 0620c26〕:
「問：依《毘尼》結戒，燒身得偷蘭遮，燒臂得突吉羅，此菩薩將不犯罪耶？答：此或可在家菩薩，不預犯戒之例；設令出家適時而化，如身子與須達共載一車而不犯罪也。」〔T34n1721 0620c26〕
依《地持論》十供養判「精撿藥王具足十供養也」〔0621a01／0621b05〕· 十喻合五雙（山海・日月・天人・凡聖・佛菩薩）〔0621b09〕· 女人往生「別約生報歎」，問答：「聞品品皆不受，但約事相似故寄此品言之。以女人多愛著己身種種嚴飾，今明菩薩捨身捨臂破彼著情故不生染著，故捨女身也」〔0621b16〕·不老不死引《智度論》「不斷百八煩惱名之為病……不失智慧命故云不死」〔0621b22〕。
三家並錄（誌·不判）
燒身供養之讀（誌不判尤重）：慈恩「純科判・逕標真讚・不會通損身・不引戒」、天台「真法供養＝內運智觀・空慧蕩煩惱・能供所供皆實相『誰燒誰然』・外輕內重」、三論「身業／內身供養・依《地持論》十供養具足・以在家菩薩／適時而化會通燒身犯戒」——三家讀法各異（慈恩事相科判・天台理觀空慧・三論供養科＋戒律會通），並錄不判；燒身犯戒之問唯吉藏引《毘尼》發之並會通（唯錄不判·誌其問答）。現色身三昧：慈恩初地/八地地位判・天台「色身三昧」（遊化）・三論「得此三昧＝悟解」——並錄不判。十喻：慈恩十「勝」標目・天台歎法體法用・三論十譬合五雙——並錄不判。女人往生：慈恩僅標「轉女身／生淨土」不出淨土名・天台攝入與樂用聞品福・三論「別約生報・捨身破著情故捨女身」——並錄不判；三家皆不作五性各別判。共法：三家皆判此品為迹門流通、皆以藥王苦行為流通之範。智顗（538–597)・吉藏（549–623)早於窺基（632–682)，並錄不判。
五、術語
| 漢 | 傳梵（羅馬字·發音輔助) | 古德所徵 | 義 |
|---|---|---|---|
| 藥王菩薩 | Bhaiṣajyarāja（系) | 〔本經 0053a05〕；窺基「藥者能去疾之神功，王者有自在之威力」〔T34n1723 0843b25〕；智顗引《觀經》「昔名星光……號曰藥王」〔T34n1718 0143a11〕 | 願為藥樹療眾生身心病之菩薩·前身一切眾生憙見 |
| 現一切色身三昧 | sarvarūpasaṃdarśana-samādhi（系) | 〔本經 0053a26〕；窺基「初地即得、八地自在，十平等中能隨眾生所樂示現」〔T34n1723 0843c28〕；竺法護作「普現三昧」〔T09n0263 0125b04〕 | 隨眾生所樂現身之三昧·聞法華經力所得 |
| 真法供養 | — | 〔本經 0053b11·經文自語〕；智顗獨牒「內運智觀……能供所供皆是實相」〔T34n1718 0143b18〕；吉藏此品段不用此形（作《維摩》「法供養」）〔T34n1721 0621b02〕；竺法護拆「真供養＋法施」〔T09n0263 0125b20〕 | 以身供養·諸佛所讚第一之施（三家讀異） |
| 燒身·燃臂 | — | 〔本經 0053b09／0053c26〕；窺基純科判「服香油・明年歲・正燃身」〔T34n1723 0844a09〕；吉藏身業供養・引《毘尼》「燒身得偷蘭遮」問答會通〔T34n1721 0620c26〕；竺法護「以身為燈」「然無數燈」〔T09n0263 0125b16〕 | 一切眾生憙見菩薩以身燃臂供養佛及舍利 |
| 安樂世界·阿彌陀佛 | Sukhāvatī·Amitābha（系) | 〔本經 0054c01〕；窺基不出此名（僅標「生淨土」）〔T34n1723 0845a05〕；竺法護作「安養國」「無量壽佛」（無阿彌陀音寫）〔T09n0263 0126c08〕 | 女人聞品受持命終所往之淨土 |
| 無生法忍 | anutpattika-dharma-kṣānti（系) | 〔本經 0054c05〕；窺基無釋〔全段0〕；竺法護作「不起法忍」〔T09n0263 0126c11〕 | 女人往生淨土所得之忍 |
六、譬喻·修辭
本品修辭極富：燒身之極供、十喻讚經、十二連喻明饒益。
(一) 以身為燈（燒身供養）——〔T09n0262 0053b09〕：一切眾生憙見菩薩以神通力自然其身，光明遍照八十億恒河沙世界，火燃千二百歲；諸佛讚「真法供養如來」「第一之施」。喻旨＝身之最極供養以顯法之最重（竺法護逕作「以身為燈，為一切故」〔T09n0263 0125b16〕）。三家讀異（天台內運智觀・三論身業供養＋戒會通・慈恩真讚），詳目四。
(二) 十喻讚經第一——〔T09n0262 0054a19〕：海於諸水第一・須彌於眾山第一・月於眾星第一・日除諸闇・轉輪聖王於諸小王第一・帝釋於三十三天為王・大梵天王為眾生父・四果辟支佛於凡夫第一・菩薩於聲聞辟支佛第一・佛為諸法王——十喻自下之上，喻此法華經於諸經中最為第一。智顗歎法體→法用〔T34n1718 0143c07〕・吉藏十譬合五雙〔T34n1721 0621b09〕。
(三) 十二連喻（病之良藥·饒益）——〔T09n0262 0054b11〕：此經能令眾生離苦，「如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗」——十二連喻，一氣貫下，喻此經於眾生種種乏苦皆能滿濟。「此經則為閻浮提人病之良藥」〔0054c25〕。
七、互讀·承衍
(一) 本品所依論（窺基《玄贊》骨幹):
- 世親《法華論》——受命流通六品判為五（藥王「自行苦行力以流通」）〔T34n1723 0843b18〕；吉藏亦依《法華論》合六品為四章〔T34n1721 0620a19〕——三家同宗。
- 窺基引《寶雲經》（藥樹十法）〔0843c11〕·《俱舍論》第十二（甄迦羅等數名）〔0844a23〕·《僧祇律》《瑜伽》（塔婆／制多）〔0844b03〕·《華嚴》（涅槃十義）·《無垢稱經》（此菩薩）〔0843c30〕·《大集經》（五五百年）〔0845a14〕。智顗引《觀經》《無量義》《華嚴》；吉藏引《智度論》《十二門論》《淨名》《地持論》《毘尼》《明了論》。
(二) 法華內互讀:
- 迹門流通六品之首 → 藥王（自行苦行力）→ 妙音㉔（教化眾生行苦行力）→ 觀音㉕・陀羅尼㉖（護眾生諸難力）→ 妙莊嚴王㉗（功德勝力）→ 普賢㉘（護法力）〔T34n1723 0843b18〕。
- 色身三昧遙承 → 現一切色身三昧「隨眾生所樂示現」〔0053a26〕，遙應〈觀世音普門品㉕〉普門示現三十三身·〈妙音品㉔〉現種種身。
- 多寶塔遙承 → 品末「多寶如來於寶塔中讚宿王華」〔0055a05〕——〈見寶塔品⑪〉多寶塔至此仍在（〈囑累品㉒〉多寶塔「還可如故」之後·迹門流通諸品多寶仍證；此為羅什置囑累於㉒、藥王等六品於後之次第所致，詳㉒目一位置諍）。
- 法供養遙承 → 藥王燒身「真法供養」〔0053b11〕，遙應〈法師品⑩〉「弘經三軌」・持經勝供養·〈法師功德品⑲〉六根淨。
- 囑累遙承 → 「以此藥王菩薩本事品囑累於汝」〔0054c20〕——別品之囑累，承〈囑累品㉒〉總付囑後之別付。
(三) 承衍：慈恩後學慧沼《法華玄贊義決》T34n1724;天台後學湛然《法華文句記》T34n1719;三論吉藏別有《法華玄論》T34n1720——各承其宗，誌不判。
八、校本定位
- 羅什 T262（底本):〈藥王菩薩本事品第二十三〉〔T09n0262 0053a05〕起（卷六)。宿王華問 0053a05 · 日月淨明德佛 0053a11〔國土莊嚴 0053a16〕· 色身三昧 0053a26 · 以身供養 0053b04〔真法供養 0053b11・第一之施 0053b15・火燃千二百歲 0053b17〕· 復生化生 0053b19〔語言陀羅尼 0053b28〕· 古佛付囑涅槃 0053c11 · 收舍利起塔 0053c20〔燃臂七萬二千歲 0053c26〕· 無臂立誓還復 0054a04〔即今藥王 0054a11〕· 十喻讚經 0054a19 · 此經能救 0054b11〔十二連喻 0054b12〕· 女人聞品 0054b27〔往安樂世界阿彌陀佛 0054c01・無生法忍 0054c05〕· 病之良藥 0054c24 · 囑累宿王華 0054c20〔守護是經 0054c24〕· 多寶讚宿王華 0055a05 迄 0055a15（次品〈妙音菩薩品第二十四〉0055a16 起)。源檔：原典層（逐字校訖)。
- 竺法護 T263《正法華經》〈藥王菩薩品第二十一〉〔T09n0263 0125a08〕起：離垢日月光首佛 0125a19 · 普現三昧 0125b04 · 以身為燈然其身 0125b16〔真供養＋法施 0125b20・千二百歲 0125b24〕· 離垢施國化生 0125b28 · 然無數燈供養七萬二千歲 0126a07〔手臂平復 0126a16〕· 十喻 0126b01〔四道緣覺 0126b10・轉輪王移後 0126b25〕· 威德所立病消 0127a04 · 畢女形壽後得男子 0126c06〔安養國無量壽佛 0126c08・得五神通不起法忍 0126c10〕· 眾寶如來讚 0127a14 迄 0127a16。〔本事・真法供養・安樂世界・阿彌陀・無生法忍・日月淨明德 T263 全書皆 0 命中〕
- 添品 T264〈藥王菩薩本事品第二十二〉〔T09n0264 0187c13〕起：日月淨明德佛 0187c21 · 色身三昧 0188a05 · 真法供養第一之施 0188b10 · 燃臂 0188c22 · 女人聞品往安樂世界阿彌陀佛 0189b03〔無生法忍 0189b09〕· 病之良藥 · 多寶讚 迄 0189c10〔後插〈陀羅尼〉咒段 0189c12〕。〔逐字近同羅什·相似 0.956·實質字異二：首偈脫末聯・燒→焚〕
- 窺基《玄贊》T34n1723（義疏鏡):〈藥王菩薩本事品〉〔0843b16〕—〔0845a23〕。三門 0843b17／受命流通六品分五 0843b18／燒身燃臂自行苦行 0843b23／釋名 0843b25／大文分六 0843c04 · 藥樹寶雲經 0843c11／明佛七門 0843c23／色身三昧初地八地 0843c28／無垢稱經 0843c30 · 燃身供養科 0844a09／標真讚 0844a12／甄迦羅俱舍論 0844a23／塔婆制多 0844b03／涅槃十義華嚴 0844b07／他受用 0844b18／燃臂科 0844b22 · 會古今 0844b27／讚經妙德四勝 0844c01／十勝 0844c05／病良藥三句 0844c14 · 歎勝付囑七 0845a01／轉女身 0845a01／生淨土五 0845a05／五五百年大集經 0845a14。撰者大慈恩寺沙門基撰。
- 智顗《文句》T34n1718（旁證):〈釋藥王菩薩本事品〉0143a10 起 · 觀經星光 0143a11／本事之義 0143a13／化他流通之師 0143a17／勗弘法之師 0143a22／苦行乘乘 0143b03／文分四 0143b06 · 真法供養內運智觀 0143b18／外輕內重 0143b26／十喻歎法體用 0143c03〔海醍醐 0143c07〕· 不老是樂不死是常 0144a12／多寶稱善 0144a15。
- 吉藏《義疏》T34n1721（旁證):〈藥王菩薩本事品第二十三〉0619c21 起 · 奉命宣通 0619c22／法華論合六品四章 0620a19／文分四 0620b06／緣由五事 0620b11 · 外財內身供養 0620b21／三業二雙 0620c10／燒身身業供養 0620c11／毘尼燒身偷蘭遮會通 0620c26／地持十供養 0621a01／具足十供養 0621b05 · 十譬合五雙 0621b09／別約生報捨身破著 0621b16／不老不死智度論 0621b22 迄 0621b29。
- 成立史誌：品題羅什／添品「藥王菩薩本事品」·竺法護「藥王菩薩品」（往古品·無本事）；品次羅什㉓・竺法護㉑・添品㉒;竺法護獨立古譯（離垢日月光首・普現三昧・安養國・無量壽佛・不起法忍・十一標誌詞全另譯）；添品逐字近同羅什（相似0.956・實質字異二・品序插陀羅尼咒段）。「真法供養」智顗獨牒・「第一之施」「燒身供養」「內解外行」二疏全書零（後世約詞或經自語未牒）；燒身犯戒之問唯吉藏引《毘尼》發並會通（唯錄不判）。
This chapter is the first chapter in the transmission of the Trace Gate. It tells how the Bodhisattva Medicine King (Bhaiṣajyarāja), in a former life, burned his body and arms in arduous practice in order to circulate this sutra. The Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña) asks about Medicine King’s difficult and arduous practices. The Buddha answers with his former affair: in the presence of the Buddha Pure and Bright Virtue of Sun and Moon (Candrasūryavimalaprabhāsaśrī), the Bodhisattva Seen with Joy by All Sentient Beings (Sarvasattvapriyadarśana) delighted in arduous practice and, after twelve thousand years, attained the meditative absorption of Manifesting All Forms (sarvarūpasaṃdarśana-samādhi). Reflecting that this absorption had been attained entirely through the power of hearing the Lotus Sutra, he first rained flowers through supernormal power as an offering, then thought, 「以神力供養於佛，不如以身供養」 tr. “Making offerings to the Buddha through supernormal power does not equal making an offering with my own body.” He consumed many kinds of incense, drank fragrant oil, wrapped himself in a heavenly jeweled robe, poured fragrant oil over himself, and through the power of his supernormal vow set his own body alight. Its radiance illumined worlds as numerous as the sands of eighty billion Ganges Rivers. The buddhas praised him together: 『是真法供養如來』 tr. “This is the true Dharma-offering to the Tathāgata” and 「是名第一之施，於諸施中最尊最上」 tr. “This is called the foremost gift, the most honored and highest of all gifts.” His bodily fire burned for twelve hundred years before his body was consumed. After death he was born again by transformation in the house of King Pure Virtue (Vimaladatta) and attained the dhāraṇī that comprehends the languages of all sentient beings. The Buddha Pure and Bright Virtue of Sun and Moon entrusted the Buddha-Dharma and his relics to him and entered nirvāṇa. The bodhisattva gathered the relics and raised eighty-four thousand stūpas, then burned his arms, adorned by a hundred merits, for seventy-two thousand years as an offering to the relics. When the assembly saw him without arms, they grieved. He vowed, 「我捨兩臂必當得佛金色之身，若實不虛，令我兩臂還復如故」 tr. “I have relinquished my two arms and shall certainly attain a buddha’s golden body. If this is true and not false, let my two arms be restored as before,” and his arms were restored at once. That Bodhisattva Seen with Joy by All Sentient Beings is Medicine King today. The chapter next praises this sutra as foremost through ten similes—the ocean, Sumeru, the moon, the sun, a wheel-turning sage-king, Śakra, Brahmā, the four fruits together with the pratyekabuddha, the bodhisattva, and the Buddha—and teaches its benefit through a chain of twelve similes. This sutra is good medicine for the sicknesses of the people of Jambudvīpa. A woman who hears and upholds this chapter will, after this female body is exhausted, not assume another; she will go at death to the Land of Peace and Bliss (Sukhāvatī), to Amitābha Buddha, attain patient acceptance of the non-arising of dharmas, and purify the eye-faculty. The Buddha entrusts this chapter to Constellation-King Flower and charges him to spread and circulate it widely during the latter five hundred years after the Buddha’s extinction. Kuiji’s Cien 《玄贊》 Fahua Xuanzan (Profound Praise of the Lotus) classifies this chapter as the first of the six chapters that receive the command to transmit, following Vasubandhu’s 《法華論》 Treatise on the Lotus Sutra and its 「自行苦行力以流通」 tr. “the power of arduous practice in one’s own conduct by which the teaching is circulated.” He assigns the meditative absorption of Manifesting All Forms to attainment at the first ground and mastery at the eighth, and interprets the extraordinary height of the stūpas as belonging to 「他受用」 tr. “other-enjoyment.” For the burning of the body, the female body, and the pure land, he supplies only sectional classifications: he does not reconcile the injury to the body and does not invoke the distinct five lineages. Zhiyi of Tiantai classifies Medicine King as the master of 「化他流通」 tr. “transmission for transforming others” and reads the true Dharma-offering as 『內運智觀、空慧、能供所供皆實相』 tr. “inwardly setting wisdom and contemplation in motion, applying the wisdom of emptiness, and seeing the one who offers and what is offered as both the true mark.” Jizang of Sanlun classifies the chapter as 「奉命宣通」 tr. “carrying out the command to proclaim and transmit.” He reads the burning of the body as bodily action and an offering of the inner body, classifies it through the ten offerings of the 《地持論》 Treatise on the Bodhisattva Stages, and reconciles the question of violating the precepts by burning the body through the possibilities of a householder bodhisattva or manifestation in accordance with the occasion. The three houses give three readings of the bodily offering; they are recorded side by side without adjudication.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| 羅什 T262 二十八品 | 第二十三 藥王菩薩本事品 — Chapter 23, The Former Affairs of the Bodhisattva Medicine King（卷六；〔T09n0262 0053a05〕起）· the first chapter in the transmission of the Trace Gate · arduous practice through burning the body and arms in order to circulate the teaching |
| 窺基《玄贊》科文（主錨·慈恩） | At the chapter passage 〔T34n1723 0843b16〕, 三門分別：一來意、二釋名、三解妨 tr. “distinguished through three gateways: (1) the reason for its coming; (2) the explanation of its name; (3) the resolution of a difficulty” 〔0843b17〕. 來意 tr. “Reason for its coming”: 「上之二品既明付授，下之六品受命流通，准本論文分之為五」 tr. “The preceding two chapters have already clarified the bestowal and entrustment; the following six chapters receive the command to transmit. Following the text of the Treatise, they are divided into five” 〔0843b18〕. Following Vasubandhu’s 《法華論》, the six chapters of transmission are divided into five powers: Medicine King, the power of arduous practice in one’s own conduct; Wonderful Sound (Gadgadasvara), the power of arduous practice in teaching and transforming sentient beings; Perceiver of the World’s Sounds (Avalokiteśvara) and Dhāraṇī, the power of protecting sentient beings from difficulties; King Wonderful-Adornment, the power of superior qualities; and Universally Worthy (Samantabhadra), the power of entrusting and protecting the Dharma. Medicine King stands first, 「說其過去燒身燃臂自行苦行以流通正法」 tr. “teaching how, in the past, he burned his body and arms, practicing arduous practice in his own conduct in order to circulate the true Dharma” 〔0843b24〕. 釋名 tr. “Explanation of the name”: 「藥者能去疾之神功，王者有自在之威力；本者因由，事者體業」 tr. “‘Medicine’ is the numinous efficacy that can remove sickness; ‘king’ is the majestic power of mastery. ‘Former’ means the causal origin, and ‘affair’ means the substance and action” 〔0843b25〕. 大文分六 tr. “The major text is divided into six”: Constellation-King Flower asks · the Tathāgata answers · the wondrous qualities of the sutra are praised · its excellence is extolled and it is entrusted · the assembly gains benefit · Many Treasures (Prabhūtaratna) offers praise 〔0843c04〕. |
| 天台《文句》（旁證） | 〈釋藥王菩薩本事品〉 tr. “Explanation of the Chapter on the Former Affairs of the Bodhisattva Medicine King” begins at 〔T34n1718 0143a10〕. It classifies Medicine King as 化他流通之師 tr. “the master of transmission for transforming others”: 「此下五品皆是化他流通，今品明化他之師」 tr. “The five chapters below all concern transmission for transforming others; the present chapter clarifies the master of transformation of others” 〔0143a17〕; 「故知此品勗弘法之師也」 tr. “Therefore it is known that this chapter exhorts the masters who propagate the Dharma” 〔0143a22〕. Medicine King 「以苦行乘乘」 tr. “uses the vehicle of arduous practice to carry the Vehicle,” in distinction from Wonderful Sound and Perceiver of the World’s Sounds, who use the vehicle of samādhi 〔0143b03〕. The text is divided into four: question · answer · benefit · Many Treasures’ praise 〔0143b06〕. |
| 三論《義疏》（旁證） | 〈藥王菩薩本事品第二十三〉 tr. “Chapter Twenty-Three, the Former Affairs of the Bodhisattva Medicine King” begins at 〔T34n1721 0619c21〕. It classifies the chapter as 奉命宣通 tr. “carrying out the command to proclaim and transmit”: 「自下第二，諸菩薩奉命宣通，故有〈藥王品〉等來也」 tr. “From here begins the second part: the bodhisattvas carry out the command to proclaim and transmit; therefore the Chapter on Medicine King and the others come” 〔0619c22〕. Following the 《法華論》, it gathers the six chapters into four sections; the first two chapters 「明苦行力弘經。謂藥王以身命財報恩供養」 tr. “clarify the power of arduous practice in propagating the sutra: Medicine King makes offerings of body, life, and wealth in repayment of kindness” 〔0620a20〕. The text is divided into four: Constellation-King Flower asks · the Buddha answers · the assembly gains benefit · Many Treasures offers praise 〔0620b06〕. |
II. Alternate Translations · Collation of the Three Translations
This chapter has three Chinese translations: Kumārajīva’s T262, 〈藥王菩薩本事品第二十三〉 “Chapter Twenty-Three, the Former Affairs of the Bodhisattva Medicine King”; Dharmarakṣa’s T263, the 《正法華經》 True Dharma Lotus, 〈藥王菩薩品第二十一〉 “Chapter Twenty-One, the Bodhisattva Medicine King” 〔T09n0263 0125a08·無「本事」·品內異稱〈往古學品〉〈往古品〉〕 tr. “without ‘former affairs’; within the chapter it is also called the ‘Chapter on Learning in the Distant Past’ and the ‘Chapter on the Distant Past’”; and the supplemented edition T264, 〈藥王菩薩本事品第二十二〉 “Chapter Twenty-Two, the Former Affairs of the Bodhisattva Medicine King” 〔T09n0264 0187c13〕. Do not confuse them: Dharmarakṣa also has 〈藥王如來品第十〉 “Chapter Ten, Medicine King Tathāgata,” corresponding to Kumārajīva’s Chapter Ten, the Dharma Teacher; it is decisively a different chapter from the present 〈藥王菩薩品〉 “Chapter on the Bodhisattva Medicine King.” The chapter numbers differ: Kumārajīva 23 · Dharmarakṣa 21 · supplemented edition 22.
Passage One · The Ancient Buddha · Principal Figure · Meditative Absorption of Manifesting All Forms (Dharmarakṣa Belongs to a Wholly Different Translation Line)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 有佛號日月淨明德如來……為一切眾生憙見菩薩……說法華經……滿萬二千歲已，得現一切色身三昧 tr. “There was a buddha named Pure and Bright Virtue of Sun and Moon. … For the Bodhisattva Seen with Joy by All Sentient Beings … he taught the Lotus Sutra. … After fully twelve thousand years, [the bodhisattva] attained the meditative absorption of Manifesting All Forms.” | T09n0262 0053a11／0053a26 |
| 添品 T264 | 〔逐字同羅什〕日月淨明德如來……一切眾生憙見菩薩……現一切色身三昧 tr. “[Identical word for word with Kumārajīva:] Pure and Bright Virtue of Sun and Moon Tathāgata … the Bodhisattva Seen with Joy by All Sentient Beings … the meditative absorption of Manifesting All Forms.” | T09n0264 0187c21 |
| 竺法護 T263 | 有佛號離垢日月光首如來、至真、等正覺……眾生憙見菩薩……即便逮得普現三昧 tr. “There was a buddha named Stainless Sun-Moon-Radiance-Head Tathāgata, the Perfectly True, the Perfectly Awakened. … the Bodhisattva Seen with Joy by Sentient Beings … thereupon attained the meditative absorption of Universal Manifestation.” | T09n0263 0125a19／0125b04 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa belongs to a wholly different translation line: Pure and Bright Virtue of Sun and Moon becomes 「離垢日月光首」 tr. “Stainless Sun-Moon-Radiance-Head”; Seen with Joy by All Sentient Beings becomes 「眾生憙見」 tr. “Seen with Joy by Sentient Beings,” without 「一切」 tr. “all”; the meditative absorption of Manifesting All Forms becomes 「普現三昧」 tr. “the meditative absorption of Universal Manifestation”; King Pure Virtue becomes 「離垢施」 tr. “Stainless Giving”; Many Treasures Tathāgata becomes 「眾寶如來」 tr. “Tathāgata Many Jewels”; “good man” becomes 「族姓子」 tr. “son of good family”; the Buddha’s lifespan of forty-two thousand 「劫」 tr. “aeons” becomes forty-two thousand 「歲」 tr. “years”; and “sands of the Ganges” becomes “sands of rivers.”
Passage Two · Burning the Body as an Offering · True Dharma-Offering · The Foremost Gift (Dharmarakṣa Divides “True Dharma-Offering” in Two and Softens the Burning of the Body)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 我雖以神力供養於佛，不如以身供養……以天寶衣而自纏身，灌諸香油，以神通力願而自然身……是名真法供養如來……是名第一之施，於諸施中最尊最上……其身火燃千二百歲，過是已後其身乃盡 tr. “Although I have made offerings to the Buddha through supernormal power, this does not equal making an offering with my own body. … He wrapped himself in a heavenly jeweled robe, poured fragrant oils over himself, and through the power of his supernormal vow set his own body alight. … This is called the true Dharma-offering to the Tathāgata. … This is called the foremost gift, the most honored and highest of all gifts. … His bodily fire burned for twelve hundred years; only after that time was his body consumed.” | T09n0262 0053b04／0053b11／0053b15／0053b17 |
| 添品 T264 | 〔逐字同羅什〕是名真法供養如來……是名第一之施 tr. “[Identical word for word with Kumārajīva:] This is called the true Dharma-offering to the Tathāgata. … This is called the foremost gift.” | T09n0264 0188b10 |
| 竺法護 T263 | 而立誓願：「以身為燈，為一切故。」即然其身供養諸佛……斯真供養如來經典……以身施者乃成法施……為尊為上，為最為長為無疇匹……自然其身，千二百歲火故不滅 tr. “He then made a vow: ‘I make my body a lamp, for the sake of all.’ He set his body alight as an offering to the buddhas. … This is the true offering to the Tathāgata’s scripture. … One who gives the body thereby accomplishes the gift of Dharma. … It is most honored and highest, foremost and greatest, without equal. … He set his own body alight, and for twelve hundred years the fire did not go out.” | T09n0263 0125b16／0125b20／0125b23／0125b24 |
What the variants bear upon (key): the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa describes the bodily burning as 「以身為燈，為一切故」 tr. “making the body a lamp, for the sake of all” and 「即然其身」 tr. “setting his body alight”; the exact compounds 「燒身／然身」 tr. “burning the body / setting the body alight” are absent. The expression 『天寶衣纏身』 tr. “wrapping the body in a heavenly jeweled robe” is not stated explicitly; instead he has 「香油潤衣」 tr. “moistening the robe with fragrant oil.” He divides “true Dharma-offering” into 「真供養如來經典」 tr. “the true offering to the Tathāgata’s scripture” and 「以身施者乃成法施」 tr. “one who gives the body thereby accomplishes the gift of Dharma.” “The foremost gift” becomes 「為尊為上，為最為長為無疇匹」 tr. “most honored and highest, foremost and greatest, without equal.” Consuming incense 「滿千二百歲」 tr. “for a full twelve hundred years” becomes 「斷絕五穀專食眾香……如是服香竟十二年」 tr. “abstaining from the five grains and consuming only many kinds of incense … consuming incense in this way for twelve years”; the incense is consumed for twelve years, while the body still burns for twelve hundred years.
Passage Three · Burning the Arms · Vowing without Arms and Their Restoration (Dharmarakṣa Softens the Burning of the Arms to 「然無數燈」 tr. “Lighting Countless Lamps”)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養……我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故……自然還復 tr. “Before the eighty-four thousand stūpas, he burned his arms, adorned by a hundred merits, for seventy-two thousand years as an offering. … I have relinquished my two arms and shall certainly attain a buddha’s golden body. If this is true and not false, let my two arms be restored as before. … They were naturally restored.” | T09n0262 0053c27／0054a05 |
| 添品 T264 | 〔逐字同羅什〕 tr. “[Identical word for word with Kumārajīva.]” | T09n0264 0188c22 |
| 竺法護 T263 | 建立形像百福德相，然無數燈燒香散華……供養奉事七萬二千歲……我此手臂成紫金身，令我手臂平復如故……尋時手臂平復如故 tr. “He established images marked by a hundred merits, lit countless lamps, burned incense, and scattered flowers. … He made offerings and served for seventy-two thousand years. … May these arms of mine form a purple-gold body; let my arms be restored as before. … At once his arms were restored as before.” | T09n0263 0126a07／0126a17 |
What the variants bear upon: the supplemented edition agrees word for word with Kumārajīva. Dharmarakṣa softens the burning of the arms into 「然無數燈」 tr. “lighting countless lamps”; the loss of the arms is only implied later by 「諸根缺漏」 tr. “the faculties were deficient” and 「缺減諸根不具」 tr. “the faculties were diminished and incomplete,” while the explicit expression 「燃臂」 tr. “burning the arms” does not appear. The duration remains seventy-two thousand years. “A golden body” becomes 「紫金身」 tr. “a purple-gold body,” and “two arms” becomes 「手臂」 tr. “arms.”
Passage Four · A Woman Hears the Chapter · Rebirth in the Land of Peace and Bliss with Amitābha Buddha (Pure-Land Theme · Dharmarakṣa Lacks the Transliteration Amitābha)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受……即往安樂世界，阿彌陀佛、大菩薩眾圍繞住處，生蓮華中寶座之上……得菩薩神通、無生法忍 tr. “If a woman hears and can uphold this Chapter on the Former Affairs of the Bodhisattva Medicine King, then after this female body is exhausted she will not assume another. … She will go at once to the Land of Peace and Bliss, where Amitābha Buddha and an assembly of great bodhisattvas dwell around her, and be born upon a jeweled seat within a lotus. … She will attain a bodhisattva’s supernormal powers and patient acceptance of the non-arising of dharmas.” | T09n0262 0054b27／0054c01／0054c05 |
| 添品 T264 | 〔逐字同羅什〕盡是女身，後不復受……即往安樂世界，阿彌陀佛……得菩薩神通、無生法忍 tr. “[Identical word for word with Kumārajīva:] after this female body is exhausted, she will not assume another … she will go at once to the Land of Peace and Bliss, to Amitābha Buddha … and attain a bodhisattva’s supernormal powers and patient acceptance of the non-arising of dharmas.” | T09n0264 0189b03／0189b05／0189b09 |
| 竺法護 T263 | 若有女人……便於此世畢女形壽，後得男子……於是壽終生安養國，見無量壽佛，與諸菩薩眷屬圍繞，生寶蓮華坐師子座，無婬怒癡除去眾結……適生其國得五神通，逮不退轉不起法忍 tr. “If a woman … completes the lifespan of a female form in this world, she afterward becomes a man. … At the end of her life she is born in the Land of Peaceful Nurture and sees the Buddha Immeasurable Life, surrounded by a retinue of bodhisattvas. She is born in a precious lotus and sits upon a lion seat, without lust, anger, or delusion, having removed the many bonds. … As soon as she is born in that land, she attains the five supernormal powers, nonretrogression, and patient acceptance of the non-arising.” | T09n0263 0126c06／0126c08／0126c10 |
What the variants bear upon (Pure-Land theme): the supplemented edition agrees word for word with Kumārajīva. In Dharmarakṣa, “after this female body is exhausted, she will not assume another” becomes 「畢女形壽，後得男子」 tr. “completing the lifespan of a female form, she afterward becomes a man”; the Land of Peace and Bliss becomes 「安養國」 tr. “the Land of Peaceful Nurture”; Amitābha Buddha, a transliteration, becomes 「無量壽佛」 tr. “the Buddha Immeasurable Life,” a semantic rendering of Amitāyus, and the entire translation lacks the transliteration 「阿彌陀」 tr. “Amitābha.” The five afflictions of desire, anger, delusion, pride, and jealousy become 「婬怒癡·眾結·貪嫉·懷恨」 tr. “lust, anger, and delusion; the many bonds; greed and jealousy; harboring resentment.” Patient acceptance of the non-arising of dharmas becomes 「不起法忍」 tr. “patient acceptance of the non-arising,” and Dharmarakṣa adds 「得五神通」 tr. “attainment of the five supernormal powers.”
Passage Five · The Ten Similes Praising the Sutra (Complete in Dharmarakṣa, but Reordered, with the Five Fruits Compressed)
| Version | Verbatim Chinese and translation | Source |
|---|---|---|
| 羅什 T262 | 譬如一切川流江河，諸水之中海為第一……須彌山為第一……月天子最為第一……日天子能除諸闇……轉輪聖王最為第一……帝釋……大梵天王……須陀洹斯陀含阿那含阿羅漢辟支佛為第一……菩薩為第一……如佛為諸法王 tr. “As among all streams and rivers the ocean is foremost among waters … Mount Sumeru is foremost … the moon-deity is foremost … the sun-deity can dispel all darkness … a wheel-turning sage-king is foremost … Śakra … the great Brahmā king … stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas are foremost … bodhisattvas are foremost … as the Buddha is king of all dharmas.” | T09n0262 0054a19 起 |
| 添品 T264 | 〔逐字同羅什·十喻同序〕 tr. “[Identical word for word with Kumārajīva; the ten similes occur in the same order.]” | T09n0264 0188c末 起 |
| 竺法護 T263 | 猶如巨海萬川皆歸……猶若須彌眾山中高……如月盛滿星中最明……猶如日出普照天下……猶天帝釋忉利天上諸天中王……猶梵天王處第七宮……猶如四道及至緣覺……猶如菩薩所行高遠……猶如世尊三界法王〔轉輪王喻移後段：猶轉輪王制御四域 0126b25〕 tr. “As the great ocean receives all ten thousand streams … as Sumeru stands highest among mountains … as the full moon shines brightest among the stars … as the rising sun universally illumines the world … as the deva Śakra is king of the devas in the Trāyastriṃśa Heaven … as the Brahmā king dwells in the seventh palace … as the four paths and the pratyekabuddha … as the bodhisattva’s practice is lofty and far-reaching … as the World-Honored One is Dharma-king of the three realms [the wheel-turning-king simile is moved to a later passage: ‘as a wheel-turning king governs the four regions’].” | T09n0263 0126b01 起 |
What the variants bear upon: the supplemented edition has the ten similes in the same order as Kumārajīva. Dharmarakṣa contains all ten but rearranges them: the wheel-turning-king simile is removed from the sequence and moved to the later passage on benefit—「猶轉輪王制御四域」 tr. “as a wheel-turning king governs the four regions” 〔0126b25〕. The five fruits, from stream-entry through pratyekabuddhahood, are compressed into 「四道及至緣覺」 tr. “the four paths and the pratyekabuddha.” Moreover, Dharmarakṣa interweaves and rearranges the chain of twelve similes that follows the ten similes in Kumārajīva—the cool pool, one who is cold, one who is naked, and so forth.
Placement of the supplemented edition: the supplemented T264, 〈藥王菩薩本事品第二十二〉 “Chapter Twenty-Two, the Former Affairs of the Bodhisattva Medicine King,” follows Kumārajīva word for word (pure-character similarity 0.956; the Pure-Land themes 「安樂世界·阿彌陀佛·無生法忍·本事」 tr. “Land of Peace and Bliss · Amitābha Buddha · patient acceptance of the non-arising of dharmas · former affairs” all agree with Kumārajīva). There are only two substantive character differences: the first verse omits the final couplet 「供養於世尊，為求無上慧」 tr. “offering to the World-Honored One in order to seek unsurpassed wisdom,” and 「火不能燒」 tr. “fire cannot burn” appears as 「火不能焚」 tr. “fire cannot consume.” The rest are graphic variants: 華／花, 末／粖, 默／嘿, 燃／然, 繞／遶, 酥／穌. The supplemented edition also rearranges the chapter sequence, inserting the spell passage of 〈陀羅尼〉 tr. “the Chapter on Dhāraṇī” after this chapter, while Kumārajīva places that spell after 〈普門品〉 tr. “the Chapter on the Universal Gateway” as Chapter Twenty-Six; this insertion is not part of the body of the present chapter. The supplemented edition is a revised reprinting in Kumārajīva’s direct line. Dharmarakṣa’s T263 Chapter on the Bodhisattva Medicine King is the genuine alternate-translation axis: (1) the chapter title is 〈往古品〉 tr. “Chapter on the Distant Past,” without “former affairs”; (2) the names of people, buddhas, the samādhi, the king, the patient acceptance, and the pure land all belong to a distinct translation line—Stainless Sun-Moon-Radiance-Head, Seen with Joy by Sentient Beings, the meditative absorption of Universal Manifestation, Stainless Giving, Many Jewels, patient acceptance of the non-arising, the Land of Peaceful Nurture, and the Buddha Immeasurable Life, without the Amitābha transliteration; (3) the burning of the body becomes 「以身為燈」 tr. “making the body a lamp,” the incense is consumed for twelve years, and the burning of the arms is softened into 「然無數燈」 tr. “lighting countless lamps”; (4) the true Dharma-offering is divided in two, and the ten similes are reordered while the five fruits are compressed; (5) the woman 「後得男子」 tr. “afterward becomes a man,” and attainment of the five supernormal powers is added.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The doctrinal content specific to the 《玄贊》 in this chapter is at its thinnest: its sectional classification is dense, but its Consciousness-Only points are exceedingly sparse. A mechanical scan of the whole chapter passage 〔T34n1723 0843b16–0845a23〕 returns zero for the signature terms 三性・遍計・依他・圓成・阿賴耶・藏識・轉依・五性・種姓・二障・種子・十地・無生法忍・眼根・安樂・阿彌陀 tr. “three natures · wholly-imagined · other-dependent · perfectly-accomplished · store consciousness · store consciousness · transformation of the basis · five lineages · lineage · two obstructions · seed · ten grounds · patient acceptance of the non-arising of dharmas · eye-faculty · Peace and Bliss · Amitābha.” It has one occurrence of the samādhi of forms, one of other-enjoyment, two of the first ground, one of the eighth ground, and two of pure land. The passage consists principally of sectional classification and ancillary attestation of terms from eight sutras and treatises. The Cien reading has only two specifically Consciousness-Only points:
(1) The meditative absorption of Manifesting All Forms—attained at the first ground, mastered at the eighth (the sole stage-placement) 〔T34n1723 0843c28〕:
「得此定已能隨樂現身，初地即得、八地自在。十平等中能隨眾生所樂示現，初地得故。《無垢稱經》亦有此菩薩。」〔T34n1723 0843c28〕
tr. “Having attained this absorption, one can manifest a body according to what beings delight in. It is attained at the first ground, and mastery is gained at the eighth. Among the ten equalities, the ability to manifest according to what sentient beings delight in is attained at the first ground. This bodhisattva also appears in the Vimalakīrti-nirdeśa-sūtra.”
Kuiji thus assigns this samādhi to stages of the bodhisattva path: it is attained at the first ground, while mastery comes only at the eighth. He connects it with 「十平等」 tr. “the ten equalities” attained at the first ground and cites Xuanzang’s translation of the 《無垢稱經》 Vimalakīrti-nirdeśa-sūtra as a parallel witness for this bodhisattva. This is the only stage-placement belonging to Consciousness-Only/Yogācāra in the entire passage. He also judges the extraordinary height of the stūpas to be 「他受用」 tr. “other-enjoyment” 〔0844b18「此他受用，故量極高」〕 tr. “This is other-enjoyment; therefore its measure is exceedingly high.”.
(2) Burning the body · the female body · the pure land—sectional classification only, without reconciliation and without the five lineages (accurately scoped): in the passage on burning the body, Kuiji supplies only the sequence of sections—consuming fragrant oil · stating the number of years · actually setting the body alight 〔0844a09〕. The buddhas’ praise 「真法供養・第一之施」 tr. “true Dharma-offering and foremost gift” he directly labels 「標真讚」 tr. “marking the true praise” 〔0844a12·承經自身之讚〕 tr. “preserving the sutra’s own praise.” He does not utter a single word questioning injury to the body, does not cite the precepts to reconcile it, and does not judge right or wrong. For the female body and the pure land he establishes only the headings 「轉女身」 tr. “transformation of the female body” and 「生淨土有五：一生淨土·二離煩惱·三得神通·四見多佛·五佛遙讚佛」 tr. “Birth in the pure land has five parts: (1) birth in the pure land; (2) freedom from afflictions; (3) attainment of supernormal powers; (4) seeing many buddhas; (5) the buddhas praising the practitioner from afar” 〔0845a05〕. He does not give the names 「阿彌陀」 tr. “Amitābha” or 「安樂世界」 tr. “Land of Peace and Bliss,” and does not invoke the five lineages. Kuiji offers no explanation of patient acceptance of the non-arising of dharmas or of purification of the eye-faculty.
Note: the Consciousness-Only meaning in this chapter of the 《玄贊》 is exceedingly sparse: only the stage-placement of the samādhi at the first and eighth grounds, together with one reference to other-enjoyment; everything else is sectional classification and ancillary attestation of terms. Red line, carrying forward the earlier cases of the female body and “all shall become buddhas”: the bodily offering is the sutra’s own highest proclamation. The Vernacular and Exposition transmit it just as it stands. Kuiji does not judge it as injury to the body and does not apply the five lineages. The terminal section of the Exposition transmits his actual classification and does not force a Consciousness-Only doctrine upon the chapter or praise and blame the bodily offering merely to fill out the mirror. The axes of the neighboring chapters remain distinct: Chapter Twenty-One, the concrete act of entrustment; Chapter Twenty-Two, the sealing of the entrustment; Chapter Twenty-Three, sectional classification, with only a very sparse stage-placement of the samādhi; Chapter Sixteen, the three kinds of buddha-awakening.
IV. The Explanations of the Various Masters (the Ancients · Their Traditions Stated · Recorded without Adjudicating)
The same 「燒身供養」 tr. “bodily offering,” 「十喻讚經」 tr. “ten similes praising the sutra,” and 「女人往生」 tr. “a woman’s rebirth” receive different readings in Cien, Tiantai, and Sanlun. The three houses give three readings of the bodily offering, and recording without adjudication is especially important here. The expository mirror of this edition is Kuiji’s Cien 《玄贊》; the Tiantai and Sanlun readings are recorded alongside it, their differences stated without adjudication.
Distinguishing later summary terms: (1) 「真法供養」 tr. “true Dharma-offering” is the sutra’s own expression 〔T09n0262 0053b11〕. Zhiyi alone quotes it directly, with 「」 tr. “quotation marks,” and reads it as inwardly setting wisdom and contemplation in motion; it occurs once in his entire work. Jizang does not use the expression 「真法供養」 tr. “true Dharma-offering” anywhere in his passage on this chapter; he instead quotes the 《維摩經》 Vimalakīrti-nirdeśa-sūtra expression 「法供養」 tr. “Dharma-offering” and identifies it with the 《地持論》 Treatise on the Bodhisattva Stages expression 「行供養」 tr. “offering through practice.” (2) The exact sequences 「第一之施」 tr. “foremost gift,” 「燒身供養」 tr. “burning the body as an offering,” and 「內解外行」 tr. “inward understanding and outward practice” all have zero occurrences throughout the 《文句》 and the 《義疏》; the separate words 「燒身」 tr. “burning the body” and 「供養」 tr. “offering” occur, but not as one continuous expression. (3) The exact sequence 「化他勸流通」 tr. “exhorting transmission for transforming others” occurs only once in Zhiyi’s entire work, in the preceding 〈囑累品〉 tr. “Chapter on Entrustment” 〔0137b02〕. In the Medicine King passage itself he writes 「化他流通」 tr. “transmission for transforming others” 〔0143a17〕, not 「化他勸流通」 tr. “exhorting transmission for transforming others.”
Cien · Kuiji’s 《玄贊》 T34n1723 (the Principal Mirror)
Kuiji places this chapter first among the six chapters that receive the command to transmit, following the 《法華論》 judgment 「自行苦行力以流通」 tr. “the power of arduous practice in one’s own conduct by which the teaching is circulated” 〔0843b18〕. He assigns the meditative absorption of Manifesting All Forms to attainment at the first ground and mastery at the eighth 〔0843c28〕, and the extraordinary height of the stūpas to other-enjoyment 〔0844b18〕. For the burning of the body, the female body, and the pure land, he provides only sectional classifications—true praise and headings, without adjudication. He cites the 《寶雲經》 Ratnamegha-sūtra on the medicinal tree 〔0843c11〕; the 《俱舍論》 Abhidharmakośa on the numerical names kiṃkara and the rest; the 《僧祇律》 Mahāsāṃghika Vinaya and the 《瑜伽》 Yogācārabhūmi on stūpas and caityas 〔0844b03〕; the 《華嚴》 Avataṃsaka-sūtra on ten meanings of nirvāṇa; and the 《大集經》 Mahāsaṃnipāta-sūtra on the five periods of five hundred years 〔0845a14〕. The Cien line is carried forward by Huizhao’s 《法華玄贊義決》 T34n1724.
Tiantai · Zhiyi’s 《文句》 T34n1718 (Parallel Witness)
Zhiyi classifies Medicine King as the master of transmission for transforming others—exhorting the masters who propagate the Dharma, with Medicine King using arduous practice as the vehicle that carries the Vehicle 〔0143a17〕. In explaining the name, he cites the 《觀經》 Sūtra on the Contemplation of the Buddha of Immeasurable Life: 「昔名星光……舉世歡喜號曰藥王」 tr. “Formerly he was named Star-Radiance … the whole world rejoiced, and he was named Medicine King” 〔0143a11〕. He reads true Dharma-offering as inwardly setting wisdom and contemplation in motion 〔T34n1718 0143b18〕:
「『真法供養』者，當是內運智觀觀煩惱因果，皆用空慧蕩之，故言真法也。又觀若身若火、能供所供皆是實相，誰燒誰然？能供所供皆不可得，故名真法也。」〔T34n1718 0143b18〕
tr. “As for ‘true Dharma-offering’: one should inwardly set wisdom and contemplation in motion and contemplate the causes and fruits of affliction, sweeping them all away through the wisdom of emptiness; therefore it is called true Dharma. Again, contemplate that whether body or fire, the one who offers and what is offered are all the true mark. Who burns, and what is set alight? The one who offers and what is offered are both ungraspable; therefore it is called true Dharma.”
In exhorting practice, he says, 「能然一指勝捨外身，外輕內重故功福有異」 tr. “Being able to burn one finger surpasses relinquishing the external body; because the external is light and the internal weighty, their merit and blessing differ” 〔0143b26〕. He reads the ten similes as praising the Dharma upheld, moving from the substance to the function of the Dharma. For the ocean as a sea of clarified butter, he writes, 「說窮本地為深遍一切處為大」 tr. “Its teaching exhausts the Original Ground and is therefore deep; it pervades every place and is therefore great” 〔0143c07〕. “Not growing old and not dying” means 「不老是樂、不死是常」 tr. “not growing old is bliss; not dying is permanence,” which must be read contemplatively 〔0144a12〕.
Sanlun · Jizang’s 《法華義疏》 T34n1721 (Parallel Witness)
Jizang classifies the chapter as carrying out the command to proclaim and transmit. Following the 《法華論》, he gathers the six chapters into four sections and describes Medicine King as 「苦行力弘經·以身命財報恩供養」 tr. “propagating the sutra through the power of arduous practice and making offerings of body, life, and wealth in repayment of kindness” 〔0620a19〕. He reads burning the body as bodily action and as an offering of the inner body: 〔T34n1721 0620c11「次從定起燒身，謂身業供養也」〕 tr. “Next, arising from absorption, he burns his body; this is an offering through bodily action.” He reconciles the question whether burning the body violates the precepts 〔T34n1721 0620c26〕:
「問：依《毘尼》結戒，燒身得偷蘭遮，燒臂得突吉羅，此菩薩將不犯罪耶？答：此或可在家菩薩，不預犯戒之例；設令出家適時而化，如身子與須達共載一車而不犯罪也。」〔T34n1721 0620c26〕
tr. “Question: according to the precepts established in the Vinaya, burning the body incurs a sthūlātyaya, and burning an arm incurs a duṣkṛta. Does this bodhisattva not commit an offense? Answer: this may have been a householder bodhisattva, not included within the cases of violating the precepts. Or, even if ordained, he manifested in accordance with the occasion, as Śāriputra and Sudatta rode together in one carriage without committing an offense.”
Following the ten offerings in the 《地持論》, he judges, 「精撿藥王具足十供養也」 tr. “On close examination, Medicine King completes all ten offerings” 〔0621a01／0621b05〕. He gathers the ten similes into five pairs—mountains and ocean · sun and moon · devas and humans · ordinary and noble · buddhas and bodhisattvas 〔0621b09〕. He places a woman’s rebirth under 「別約生報歎」 tr. “praise given specifically in terms of the recompense of birth,” and asks and answers: 「聞品品皆不受，但約事相似故寄此品言之。以女人多愛著己身種種嚴飾，今明菩薩捨身捨臂破彼著情故不生染著，故捨女身也」 tr. “Upon hearing any chapter, she would not assume [a female body] again. But because the affair resembles the present one, the teaching is lodged in this chapter. Women are often attached to the many adornments of their own bodies; here the bodhisattva relinquishes body and arms and breaks that attached feeling, so no defiled attachment arises. Therefore the female body is relinquished” 〔0621b16〕. On not growing old and not dying he cites the 《智度論》 Treatise on the Great Perfection of Wisdom: 「不斷百八煩惱名之為病……不失智慧命故云不死」 tr. “Not having ended the one hundred and eight afflictions is called sickness. … Because one does not lose the life of wisdom, it is said that one does not die” 〔0621b22〕.
The Three Houses Recorded Together (Recorded without Adjudication)
Readings of the bodily offering, where recording without adjudication is especially important: Cien: 「純科判・逕標真讚・不會通損身・不引戒」 tr. “sectional classification only, directly marking true praise, without reconciling injury to the body or citing the precepts”; Tiantai: 「真法供養＝內運智觀・空慧蕩煩惱・能供所供皆實相『誰燒誰然』・外輕內重」 tr. “the true Dharma-offering as inwardly setting wisdom and contemplation in motion, using the wisdom of emptiness to sweep away afflictions, seeing both the one who offers and what is offered as the true mark—‘who burns, and what is set alight?’—and distinguishing the external as light and the internal as weighty”; Sanlun: 「身業／內身供養・依《地持論》十供養具足・以在家菩薩／適時而化會通燒身犯戒」 tr. “an offering through bodily action and an offering of the inner body, the completion of the ten offerings according to the Treatise on the Bodhisattva Stages, and reconciliation of the Vinaya question through the householder bodhisattva or manifestation in accordance with the occasion.” These three readings differ—Cien’s classification of the concrete affair, Tiantai’s contemplation of principle and wisdom of emptiness, and Sanlun’s classification of offerings together with its Vinaya reconciliation. They are recorded side by side without adjudication. The question whether burning the body violates the precepts is raised and reconciled only by Jizang through a citation of the 《毘尼》 Vinaya; the question and answer are recorded without adjudication.
The meditative absorption of Manifesting All Forms: Cien places it at the first and eighth grounds; Tiantai reads it as the 「色身三昧」 tr. “samādhi of a body of forms,” in which one travels and transforms beings; Sanlun takes 「得此三昧＝悟解」 tr. “attaining this samādhi to mean awakening and understanding.” These readings are recorded side by side without adjudication. The ten similes: Cien provides ten headings of 「勝」 tr. “superiority”; Tiantai reads them as praising the substance and function of the Dharma; Sanlun gathers the ten similes into five pairs. These readings are recorded side by side without adjudication. A woman’s rebirth: Cien merely establishes the headings 「轉女身／生淨土」 tr. “transformation of the female body / birth in a pure land” without naming the pure land; Tiantai gathers the passage under the function of bestowing joy and the merit of hearing the chapter; Sanlun reads it as 「別約生報・捨身破著情故捨女身」 tr. “specifically in terms of the recompense of birth, relinquishing the female body because the bodily offering breaks attachment to the body.” These readings are recorded side by side without adjudication. None of the three houses applies the distinct five lineages. Shared ground: all three classify this chapter as belonging to the transmission of the Trace Gate, and all take Medicine King’s arduous practice as a model of transmission. Zhiyi (538–597) and Jizang (549–623) precede Kuiji (632–682); the three are recorded side by side without adjudication.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation by the ancient masters | Meaning |
|---|---|---|---|
| 藥王菩薩 | Bhaiṣajyarāja (family of terms) | 〔本經 0053a05〕; Kuiji: 「藥者能去疾之神功，王者有自在之威力」 tr. “‘Medicine’ is the numinous efficacy that can remove sickness; ‘king’ is the majestic power of mastery” 〔T34n1723 0843b25〕; Zhiyi cites the 《觀經》: 「昔名星光……號曰藥王」 tr. “Formerly named Star-Radiance … he was named Medicine King” 〔T34n1718 0143a11〕 | The bodhisattva who vows to serve as a medicinal tree and heal the sicknesses of sentient beings’ bodies and minds; formerly the Bodhisattva Seen with Joy by All Sentient Beings |
| 現一切色身三昧 | sarvarūpasaṃdarśana-samādhi (family of terms) | 〔本經 0053a26〕; Kuiji: 「初地即得、八地自在，十平等中能隨眾生所樂示現」 tr. “Attained at the first ground, mastered at the eighth; among the ten equalities, one can manifest according to what sentient beings delight in” 〔T34n1723 0843c28〕; Dharmarakṣa has 「普現三昧」 tr. “the meditative absorption of Universal Manifestation” 〔T09n0263 0125b04〕 | The meditative absorption in which one manifests a body according to what sentient beings delight in; attained through the power of hearing the Lotus Sutra |
| 真法供養 | — | 〔本經 0053b11·經文自語〕 tr. “the sutra’s own expression”; Zhiyi alone quotes it directly: 「內運智觀……能供所供皆是實相」 tr. “inwardly setting wisdom and contemplation in motion … the one who offers and what is offered are both the true mark” 〔T34n1718 0143b18〕; Jizang does not use this expression in his passage on the chapter, writing instead the 《維摩》 expression 「法供養」 tr. “Dharma-offering” 〔T34n1721 0621b02〕; Dharmarakṣa divides it into 「真供養＋法施」 tr. “true offering plus gift of Dharma” 〔T09n0263 0125b20〕 | Offering with the body; praised by the buddhas as the foremost gift (the three houses read it differently) |
| 燒身·燃臂 | — | 〔本經 0053b09／0053c26〕; Kuiji’s classification only: 「服香油・明年歲・正燃身」 tr. “consuming fragrant oil · stating the number of years · actually setting the body alight” 〔T34n1723 0844a09〕; Jizang reads it as an offering through bodily action and cites the 《毘尼》 Vinaya question 「燒身得偷蘭遮」 tr. “burning the body incurs a sthūlātyaya” 〔T34n1721 0620c26〕; Dharmarakṣa has 「以身為燈」 tr. “making the body a lamp” and 「然無數燈」 tr. “lighting countless lamps” 〔T09n0263 0125b16〕 | The Bodhisattva Seen with Joy by All Sentient Beings burns his body and arms as offerings to the Buddha and the relics |
| 安樂世界·阿彌陀佛 | Sukhāvatī · Amitābha (family of terms) | 〔本經 0054c01〕; Kuiji does not give these names, establishing only the heading 「生淨土」 tr. “birth in a pure land” 〔T34n1723 0845a05〕; Dharmarakṣa has 「安養國」 tr. “Land of Peaceful Nurture” and 「無量壽佛」 tr. “Buddha Immeasurable Life,” with no Amitābha transliteration 〔T09n0263 0126c08〕 | The pure land to which the woman who hears and upholds the chapter goes at death |
| 無生法忍 | anutpattika-dharma-kṣānti (family of terms) | 〔本經 0054c05〕; Kuiji does not explain it 〔全段0〕 tr. “zero occurrences throughout the full passage”; Dharmarakṣa has 「不起法忍」 tr. “patient acceptance of the non-arising” 〔T09n0263 0126c11〕 | The patient acceptance attained by the woman reborn in the pure land |
VI. Similes · Rhetoric
This chapter is exceedingly rich in rhetoric: the utmost offering through burning the body; ten similes praising the sutra; and a chain of twelve similes displaying its benefit.
(1) Making the body a lamp (burning the body as an offering) — 〔T09n0262 0053b09〕: the Bodhisattva Seen with Joy by All Sentient Beings sets his body alight through supernormal power; its radiance illumines worlds as numerous as the sands of eighty billion Ganges Rivers, and the fire burns for twelve hundred years. The buddhas praise it as 「真法供養如來」 tr. “the true Dharma-offering to the Tathāgata” and 「第一之施」 tr. “the foremost gift.” What the image discloses: the body as the ultimate offering reveals the supreme weight of the Dharma. Dharmarakṣa states it directly as 「以身為燈，為一切故」 tr. “making the body a lamp, for the sake of all” 〔T09n0263 0125b16〕. The three houses read it differently: Tiantai through inward wisdom and contemplation; Sanlun as bodily-action offering together with a Vinaya reconciliation; Cien as true praise. See Heading IV.
(2) The ten similes praising the sutra as foremost — 〔T09n0262 0054a19〕: the ocean is foremost among waters · Sumeru among mountains · the moon among stars · the sun dispels every darkness · a wheel-turning sage-king is foremost among lesser kings · Śakra is king among the devas of the Thirty-Three · the great Brahmā king is father to sentient beings · the four fruits and the pratyekabuddha stand foremost among ordinary people · the bodhisattva stands foremost among śrāvakas and pratyekabuddhas · the Buddha is king of all dharmas. What the images disclose: ascending from below to above, the ten similes show that the Lotus Sutra is foremost among all sutras. Zhiyi reads them as praising the substance and then the function of the Dharma 〔T34n1718 0143c07〕; Jizang gathers the ten similes into five pairs 〔T34n1721 0621b09〕.
(3) The chain of twelve similes (good medicine for sickness · benefit) — 〔T09n0262 0054b11〕: this sutra can free sentient beings from suffering: 「如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗」 tr. “like a cool pool satisfying all who thirst; like fire obtained by one who is cold; clothing obtained by one who is naked; a leader obtained by merchants; a mother obtained by a child; a boat obtained by one who must cross; a physician obtained by the sick; a lamp obtained in darkness; treasure obtained by the poor; a king obtained by the people; the ocean obtained by traveling merchants; and a torch that dispels darkness.” What the images disclose: the twelve similes run forward in a single breath and show that this sutra can meet and relieve every deprivation and suffering of sentient beings. 「此經則為閻浮提人病之良藥」 tr. “This sutra is good medicine for the sicknesses of the people of Jambudvīpa” 〔0054c25〕.
VII. Cross-Reading · Carrying Forward
(1) Treatises upon which this chapter relies (the framework of Kuiji’s 《玄贊》):
- Vasubandhu’s 《法華論》 — divides the six chapters that receive the command to transmit into five powers; Medicine King is 「自行苦行力以流通」 tr. “the power of arduous practice in one’s own conduct by which the teaching is circulated” 〔T34n1723 0843b18〕. Jizang likewise follows the 《法華論》 in gathering the six chapters into four sections 〔T34n1721 0620a19〕. The three houses share this treatise-source.
- Kuiji cites the 《寶雲經》 on the ten qualities of a medicinal tree 〔0843c11〕; the twelfth fascicle of the 《俱舍論》 on such numerical names as kiṃkara 〔0844a23〕; the 《僧祇律》 and the 《瑜伽》 on stūpas and caityas 〔0844b03〕; the 《華嚴》 on ten meanings of nirvāṇa; the 《無垢稱經》 on this bodhisattva 〔0843c30〕; and the 《大集經》 on the five periods of five hundred years 〔0845a14〕. Zhiyi cites the 《觀經》《無量義》《華嚴》; Jizang cites the 《智度論》《十二門論》《淨名》《地持論》《毘尼》《明了論》.
(2) Cross-reading within the Lotus:
- The first of the six chapters in the transmission of the Trace Gate → Medicine King, the power of arduous practice in one’s own conduct → Wonderful Sound, Chapter Twenty-Four, the power of arduous practice in teaching and transforming sentient beings → Perceiver of the World’s Sounds, Chapter Twenty-Five, and Dhāraṇī, Chapter Twenty-Six, the power of protecting sentient beings from difficulties → King Wonderful-Adornment, Chapter Twenty-Seven, the power of superior qualities → Universally Worthy, Chapter Twenty-Eight, the power of protecting the Dharma under entrustment 〔T34n1723 0843b18〕.
- The meditative absorption of a body of forms carries forward at a distance → the meditative absorption of Manifesting All Forms, 「隨眾生所樂示現」 tr. “manifesting according to what sentient beings delight in” 〔0053a26〕, answers at a distance the thirty-three bodies manifested through the universal gateway in 〈觀世音普門品㉕〉 Chapter Twenty-Five, the Universal Gateway of the Bodhisattva Perceiver of the World’s Sounds, and the many bodies manifested in 〈妙音品㉔〉 Chapter Twenty-Four, the Bodhisattva Wonderful Sound.
- The stūpa of Many Treasures carries forward at a distance → the chapter closes with 「多寶如來於寶塔中讚宿王華」 tr. “Many Treasures Tathāgata praised Constellation-King Flower from within the jeweled stūpa” 〔0055a05〕. The stūpa of Many Treasures from 〈見寶塔品⑪〉 Chapter Eleven, Beholding the Jeweled Stūpa, is still present here. After the stūpa is told 「還可如故」 tr. “it may return as before” in 〈囑累品㉒〉 Chapter Twenty-Two, Entrustment, Many Treasures still bears witness throughout the chapters of the Trace-Gate transmission. This results from Kumārajīva’s placement of Entrustment as Chapter Twenty-Two, followed by Medicine King and the other six chapters; see the positional dispute in Heading I of Chapter Twenty-Two.
- The Dharma-offering carries forward at a distance → Medicine King’s bodily burning as 「真法供養」 tr. “true Dharma-offering” 〔0053b11〕 answers at a distance 「弘經三軌」 tr. “the three tracks for propagating the sutra” in 〈法師品⑩〉 Chapter Ten, the Dharma Teacher, the teaching that upholding the sutra surpasses other offerings, and the purification of the six faculties in 〈法師功德品⑲〉 Chapter Nineteen, the Qualities of the Dharma Teacher.
- Entrustment carries forward at a distance → 「以此藥王菩薩本事品囑累於汝」 tr. “I entrust to you this Chapter on the Former Affairs of the Bodhisattva Medicine King” 〔0054c20〕. This is the entrustment of a particular chapter, following the general entrustment in 〈囑累品㉒〉 Chapter Twenty-Two, Entrustment.
(3) Carrying Forward: Huizhao’s Cien 《法華玄贊義決》 T34n1724; Zhanran’s Tiantai 《法華文句記》 T34n1719; and Jizang’s separate Sanlun 《法華玄論》 T34n1720—each carries forward its own tradition; they are recorded without adjudicating.
VIII. Placement of the Editions
- 羅什 T262 (base text): 〈藥王菩薩本事品第二十三〉 begins at 〔T09n0262 0053a05〕 in fascicle six. Constellation-King Flower’s question 0053a05 · the Buddha Pure and Bright Virtue of Sun and Moon 0053a11 〔國土莊嚴 0053a16〕 tr. “adornments of the land” · the meditative absorption of Manifesting All Forms 0053a26 · offering with the body 0053b04 〔真法供養 0053b11・第一之施 0053b15・火燃千二百歲 0053b17〕 tr. “true Dharma-offering · foremost gift · bodily fire burning for twelve hundred years” · rebirth by transformation 0053b19 〔語言陀羅尼 0053b28〕 tr. “the dhāraṇī comprehending the languages of all sentient beings” · the ancient buddha’s entrustment and nirvāṇa 0053c11 · gathering the relics and raising stūpas 0053c20 〔燃臂七萬二千歲 0053c26〕 tr. “burning the arms for seventy-two thousand years” · vowing without arms and their restoration 0054a04 〔即今藥王 0054a11〕 tr. “identified as the present Medicine King” · ten similes praising the sutra 0054a19 · this sutra can save 0054b11 〔十二連喻 0054b12〕 tr. “the chain of twelve similes” · a woman hears the chapter 0054b27 〔往安樂世界阿彌陀佛 0054c01・無生法忍 0054c05〕 tr. “going to the Land of Peace and Bliss and Amitābha Buddha · patient acceptance of the non-arising of dharmas” · good medicine for sickness 0054c24 · entrustment to Constellation-King Flower 0054c20 〔守護是經 0054c24〕 tr. “guarding this sutra” · Many Treasures praises Constellation-King Flower 0055a05 through 0055a15; the next chapter, 〈妙音菩薩品第二十四〉 “Chapter Twenty-Four, the Bodhisattva Wonderful Sound,” begins at 0055a16. Source file: the Source-Text layer, verified word for word.
- 竺法護 T263 《正法華經》 〈藥王菩薩品第二十一〉 begins at 〔T09n0263 0125a08〕: the Buddha Stainless Sun-Moon-Radiance-Head 0125a19 · the meditative absorption of Universal Manifestation 0125b04 · making the body a lamp and setting it alight 0125b16 〔真供養＋法施 0125b20・千二百歲 0125b24〕 tr. “true offering plus gift of Dharma · twelve hundred years” · birth by transformation in the land of Stainless Giving 0125b28 · lighting countless lamps as an offering for seventy-two thousand years 0126a07 〔手臂平復 0126a16〕 tr. “the arms restored” · the ten similes 0126b01 〔四道緣覺 0126b10・轉輪王移後 0126b25〕 tr. “the four paths and the pratyekabuddha · the wheel-turning king moved later” · sickness extinguished through the established majestic virtue 0127a04 · completing the female lifespan and afterward becoming a man 0126c06 〔安養國無量壽佛 0126c08・得五神通不起法忍 0126c10〕 tr. “the Land of Peaceful Nurture and the Buddha Immeasurable Life · the five supernormal powers and patient acceptance of the non-arising” · Many Jewels Tathāgata’s praise 0127a14 through 0127a16. 〔本事・真法供養・安樂世界・阿彌陀・無生法忍・日月淨明德 T263 全書皆 0 命中〕 tr. “Former affairs · true Dharma-offering · Land of Peace and Bliss · Amitābha · patient acceptance of the non-arising of dharmas · Pure and Bright Virtue of Sun and Moon all have zero occurrences throughout that translation.”
- 添品 T264 〈藥王菩薩本事品第二十二〉 begins at 〔T09n0264 0187c13〕: the Buddha Pure and Bright Virtue of Sun and Moon 0187c21 · the meditative absorption of Manifesting All Forms 0188a05 · true Dharma-offering and foremost gift 0188b10 · burning the arms 0188c22 · a woman hears the chapter and goes to the Land of Peace and Bliss and Amitābha Buddha 0189b03 〔無生法忍 0189b09〕 tr. “patient acceptance of the non-arising of dharmas” · good medicine for sickness · Many Treasures’ praise through 0189c10 〔後插〈陀羅尼〉咒段 0189c12〕 tr. “the spell passage of the Chapter on Dhāraṇī is inserted afterward.” 〔逐字近同羅什·相似 0.956·實質字異二：首偈脫末聯・燒→焚〕 tr. “It agrees nearly word for word with Kumārajīva, with similarity 0.956 and only two substantive character differences: the final couplet is absent from the first verse, and ‘burn’ differs as 燒／焚.”
- 窺基《玄贊》T34n1723 (the expository mirror): 〈藥王菩薩本事品〉 extends from 〔0843b16〕 through 〔0845a23〕. Three gateways 0843b17 · the six chapters that receive the command to transmit divided into five powers 0843b18 · burning the body and arms as arduous practice in one’s own conduct 0843b23 · explanation of the name 0843b25 · the major text divided into six 0843c04 · the medicinal tree in the 《寶雲經》 0843c11 · seven gateways concerning the Buddha 0843c23 · the meditative absorption of Manifesting All Forms at the first and eighth grounds 0843c28 · the 《無垢稱經》 0843c30 · classification of the bodily offering 0844a09 · marking the true praise 0844a12 · kiṃkara and the 《俱舍論》 0844a23 · stūpa and caitya 0844b03 · ten meanings of nirvāṇa and the 《華嚴》 0844b07 · other-enjoyment 0844b18 · classification of burning the arms 0844b22 · joining past and present 0844b27 · four forms of superiority in praising the sutra’s wondrous qualities 0844c01 · ten forms of superiority 0844c05 · three statements on good medicine for sickness 0844c14 · seven parts of extolling its excellence and entrusting it 0845a01 · transformation of the female body 0845a01 · five parts of birth in the pure land 0845a05 · the five periods of five hundred years in the 《大集經》 0845a14. Composed by the śramaṇa Ji of Great Cien Monastery.
- 智顗《文句》T34n1718 (parallel witness): 〈釋藥王菩薩本事品〉 begins at 0143a10. Star-Radiance in the 《觀經》 0143a11 · the meaning of former affairs 0143a13 · the master of transmission for transforming others 0143a17 · exhorting the masters who propagate the Dharma 0143a22 · using arduous practice as the vehicle that carries the Vehicle 0143b03 · the text divided into four 0143b06 · true Dharma-offering as inwardly setting wisdom and contemplation in motion 0143b18 · the external light and the internal weighty 0143b26 · the ten similes praising the substance and function of the Dharma 0143c03 〔海醍醐 0143c07〕 tr. “ocean of clarified butter” · not growing old as bliss, not dying as permanence 0144a12 · Many Treasures’ praise 0144a15.
- 吉藏《義疏》T34n1721 (parallel witness): 〈藥王菩薩本事品第二十三〉 begins at 0619c21. Carrying out the command to proclaim and transmit 0619c22 · the 《法華論》 gathers the six chapters into four sections 0620a19 · the text divided into four 0620b06 · five causes and conditions 0620b11 · offerings of external wealth and the inner body 0620b21 · three actions and two pairs 0620c10 · burning the body as an offering through bodily action 0620c11 · the Vinaya reconciliation of the sthūlātyaya incurred by burning the body 0620c26 · the ten offerings in the 《地持論》 0621a01 · completing all ten offerings 0621b05 · ten similes gathered into five pairs 0621b09 · relinquishing attachment to the body specifically in terms of the recompense of birth 0621b16 · not growing old and not dying in the 《智度論》 0621b22 through 0621b29.
- Record of formation: Kumārajīva and the supplemented edition title the chapter 「藥王菩薩本事品」 tr. “The Former Affairs of the Bodhisattva Medicine King,” while Dharmarakṣa titles it 「藥王菩薩品」 tr. “The Bodhisattva Medicine King,” also calling it the Chapter on the Distant Past and omitting “former affairs.” The chapter numbers are Kumārajīva 23, Dharmarakṣa 21, supplemented edition 22. Dharmarakṣa is an independent ancient translation, with distinct renderings for Pure and Bright Virtue of Sun and Moon, the meditative absorption of Manifesting All Forms, the Land of Peace and Bliss, Amitābha, and patient acceptance of the non-arising of dharmas. The supplemented edition agrees nearly word for word with Kumārajīva—similarity 0.956, only two substantive character differences, and insertion of the Chapter on Dhāraṇī spell passage into the chapter sequence. Zhiyi alone directly quotes 「真法供養」 tr. “true Dharma-offering.” The exact sequences 「第一之施」 tr. “foremost gift,” 「燒身供養」 tr. “burning the body as an offering,” and 「內解外行」 tr. “inward understanding and outward practice” have zero occurrences throughout both commentaries; they are later summary terms or sutra expressions not directly quoted. Only Jizang raises and reconciles the 《毘尼》 Vinaya question about burning the body; it is recorded without adjudication.