---
title: "法華經知音 · 藥王菩薩本事品第二十三"
description: "明末如愚法师所著法華經知音是明代重要的法华经注疏之一。作者身处佛教义学复兴时期，针对当时学人对法华经的理解困境，以天台宗思想为基础，系统阐释经中诸法实相、会三归一等核心教义。全书通过精要注解和科判分析，突出法华经开权显实的精神特质，为修行者提供清晰的理论指引。该注疏在佛教史上具有承前启后的地位，既继承了智顗大师的学统，又以简明风格推动法华思想普及，是研究明代佛教思想流变的重要文献。"
url: "https://rushiwowen.co/en/r/cmcy1lgvy0mvtl80449g4g7h9"
---

妙法蓮華經藥王菩薩本事品第二十三

> Chapter 23: The Former Deeds of King Medicine Bodhisattva

藥王等者。娑婆世界眾生。病多且重。菩薩得此經之藥王。為世良醫。能令寒者得火。躶者得衣。商人得主。孩子得母。渡得船。闇得燈。貧得寶。民得王。故曰藥王。然要能堪忍眾生之病。與同憂患。而不退息。為本事。故曰本事。准楞嚴經。自陳圓通是因。無始劫為世良醫。乃至分別味因。佛印記名為藥王。准本經。原名一切眾生喜見。因於日月淨明德佛法中。精進修習此經。得普現色身三昧之藥。故名藥王也。又本事者。謂自得三昧後。燒身身生。然臂臂復。是其本有之事故。應知。楞嚴但說得救世出世間治病之藥。法華所說。乃世間出世間出世間上上藥中之大藥也。二經各述一事。

> Medicine King and the others: The beings of the Saha world are afflicted with many severe illnesses. The Bodhisattva, having obtained the Medicine King from this sutra, becomes a great physician for the world, able to give fire to the cold, clothing to the naked, a master to merchants, a mother to children, a boat for crossing, a lamp in darkness, treasure to the poor, and a king to the people. Hence the name Medicine King. Yet one must be able to endure the illnesses of beings, sharing in their suffering and worry without retreating or resting—this is the "original deeds." Hence the name "Original Deeds." According to the Surangama Sutra, the Bodhisattva declares that his perfect penetration was achieved because, in beginningless kalpas, he served as a great physician for the world, even discerning the nature of tastes. The Buddha confirmed and named him Medicine King. According to this sutra, his original name was All Beings Beholding Joy. Because in the Dharma of Buddha Sun-Moon Pure Bright Virtue, he diligently cultivated and practiced this sutra, attaining the medicine of the Samadhi of Universal Manifestation of Form, he was thereby named Medicine King. As for the "original deeds," it means that after attaining samadhi, he burned his body and it regenerated, burned his arm and it grew back—these are his inherent deeds. This should be understood. The Surangama Sutra only speaks of obtaining the medicine that cures illness in the worldly and transcendent realms. What the Lotus Sutra speaks of is the great medicine among the medicines—the supreme medicine of the worldly, transcendent, and supra-transcendent realms. The two sutras each describe one aspect.

爾時宿王華菩薩白佛言至歌歎於佛以為供養。

> At that time, the Bodhisattva King of Flower Adornment said to the Buddha, up to the point of singing praises to the Buddha as an offering.

爾時下。當機謂。娑婆為五濁惡世。人所畏憚。而藥王菩薩。於持品獨發願遊於此土者。有云何本事也。世尊是藥王下。謂藥王今日所以能遊娑婆者。必多劫能受習難行苦行故。願於多分中。解說其少分。俾天龍等部眾。聞而生喜。倣風而行。以持經也。爾時佛告下。先敘藥王本所事之佛名與十號。其佛下。敘大小乘法眷之多。佛壽下。謂佛與眾。位有尊卑。壽相齊也。彼國下。謂國土純淨。莊嚴盛也。一樹下。謂大小乘眾坐處樹。離其喜。盡一箭力之遠也。應知彼佛菩薩。壽命既長。其身亦巨。此一箭之道。亦不如今之百步八十步之近數也。名義引嘉祥云。一箭道二里。或云。取射垛一百五十步。或百三十步。百二十步等。諸寶臺上等者。謂臺上不但大小乘眾坐。更有百億諸天作天樂歌舞。為供養也。

> At that time, below—the audience at that moment. It is said that the Saha world is the evil world of five impurities, which people fear and dread. Yet Medicine King Bodhisattva, in the chapter on upholding the sutra, alone makes a vow to wander in this land. What is the reason behind this? There must be some past deeds. The World-Honored One, speaking of Medicine King below—it is said that Medicine King is able to wander in the Saha world today because, over many eons, he has practiced and endured difficult ascetic practices. Thus, of his many efforts, he explains but a small portion, so that the celestial and dragon assemblies, hearing it, may rejoice and follow his example, upholding the sutra. At that time, the Buddha told him, below—first, he describes the name of the Buddha whom Medicine King originally served and his ten epithets. Then, it describes the many followers of both Mahayana and Hinayana. Then, it speaks of the Buddha's lifespan—saying that although the Buddha and his followers differ in rank, their lifespans are equal. Then, it speaks of that land—describing its purity and magnificent adornments. Then, it speaks of a single tree—saying that the followers of both Mahayana and Hinayana sit beneath trees, and the distance from which one cast away joy is the length of a single arrow's flight. One should know that the Buddha and Bodhisattvas of that land, having long lifespans, also have enormous bodies. This distance of one arrow’s flight is not like the mere hundred or eighty steps of today’s world. Regarding the meaning of the name, the commentary of Jiaxiang is cited: "One arrow's flight is two li." Or it is said: "One hundred fifty steps to the target," or "one hundred thirty steps, one hundred twenty steps," and so forth. On the jeweled platforms, and so on—it is said that on the platforms, not only do the followers of Mahayana and Hinayana sit, but also hundreds of millions of celestial beings perform heavenly music and dance, as an offering.

爾時彼佛為一切眾生喜見至即為其父而說偈言。

> At that time, the Buddha, known as "Delighting in All Beings," spoke these verses to his father:

大王今當知我今行彼處至捨所愛之身。

> Great King, now you must know that I am going to that place, renouncing this body I hold dear.

說是偈已而白父言至合十指爪以偈讚佛。

容顏甚奇妙光明照十方我適曾供養今復還親覲。

爾時一切眾生喜見菩薩至世尊猶故在世。

爾時日月淨明德佛至一切人天得未曾有。

通節敘喜見菩薩往劫。得此經之藥王。故有燒身身生。然臂臂復之本事也。事係一案。不可斷截。故作一節訓。爾時下。敘淨明佛為喜見及眾說妙法。是一切下。敘喜見獨如說而行。習其苦行。經時久。而證得法身也。以現一切色身三昧即法身故。法身為能現。一切色身是法身中影像。為所現故。然法身即色身。色身即法身似一而多。雖多而一。法華定力為然。故曰三昧。得此下。喜因得遂於果也。即作下。念既得果。應報其恩也即時下。三昧中。能現一切色也。以華香皆屬色法故。此香下。謂香少而價重也。名義云。千二百黍。重十二銖。然則六銖。是六百粒黍數也。從三昧下。念三昧所現。屬於神力。凡得法身大士。皆能己獨欲燒身成法供養也。即服下。欲化穢質。成香體也。旃檀。謂牛頭旃檀。義翻藥與。薰陸乳香。兜樓婆草香。畢力迦丁香。沉水。名義云。阿伽嚧。此云沉水香。出阿那婆達多池邊。名蓮華藏。然如麻子大丸。普熏閻浮提界。膠香即松香類。又飲下。謂既以香為食。復以油為飲。俾火易著也。滿千下。謂飲食香油。欲經時久。俾純香無穢。光明得長遠也。香油塗身下。使通體成一蠟炬狀也。以神通下。謂然身供佛。一是神通力。一是願力。故得光明大且普也。其中諸佛下。諸上神力供養。不如以身供養之言。明身供養。是真精進。所以名真法供養也。若以下。校神力供養。其餘財施。皆不及也。善男子是名下。申歎法施尊上。所以勝財施也。准華嚴行願品。法供養有七種。一如說而行。二利益眾生。三攝受眾生。四代眾生受苦。五勤修善根。六十捨菩薩業。七不離菩提心。今喜見菩薩。一舉而七行皆具矣。其身火然下。謂所然之身。隨所服香油之力盡而盡也。一切眾生下。三昧中。能現一切身也。故命盡復生。於淨德下。晉譯先云忽然化生。後云結跏趺坐。為順化生。照前彼國無有女人案。即為下。以偈述往事。見一切眾生喜見菩薩。元是王子也說是下。以往者所行。歸功德于佛法也。晉譯。偈後有父王讚善欲同詣佛之文。有此。義更足也。得解下。一切眾生。謂十二類生。其語言實難盡解。而喜見解之。然語者心之聲。得十二類生之心。則得其總持也。復聞下。謂得陀羅尼後。復聞此經。有如是數偈也。名義云。那由他云溝。葢准算經數法十等。億兆京秭垓攘溝㵎正載。則溝為十中第七數。風俗通云。千生萬。萬生億。億生兆。兆生京。京生秭。秭生垓。垓生攘。攘生溝。溝生㵎。㵎生正。正生載。又億有四。一以十萬為億。二以百萬為億。三以千萬為億。四以萬萬為億。今於八百千萬億後。復云那由他。明具四等億。故名義於億後。註那由他為溝也。甄迦羅等。在俱舍論六十大數中。為第十六第十八第二十數也。大王我今下。謂彼佛既現在。彼法又多得。不可不申其供養。以重報其恩也。白已下。敘請佛之儀。異乎凡常水陸䟦涉也。往到下。敘見佛之禮。讚佛之言。順乎法報也。容顏甚奇妙。讚佛報身。光明照十方。讚佛法身。我適曾供養。言有昔因。今復還親覲。言當報本。喜見偈讚訖。問佛猶故在世者。謂己則再世。而慶佛常住也。爾時日月下。謂佛法身固常住。而應緣則有盡也。故命備涅槃之具。以候滅度之時也。又勅下。總付佛法家業。不出人與法也。亦以下。別付佛法家業。不出依報國土正報伇使也。所有下。託後事也。如是下。完前滅盡時至之案。此足見藥王雖於持品發願持經。而佛囑累無與者。以藥王元是淨明德佛弟子。曾受過彼佛之囑累故。但可證其法與神力。而不得交付家業也。爾時下。示同世孝。不能忘情。故動悲感也。即以下。遵付囑。焚身起塔。廣令眾生造福也。旃檀云海此岸者。以此校彼價重故。𧂐音自。謂以旃檀置地也。復自念下。謂上所為不足願。復欲然臂成法供養也。便語下。先安眾也。當一心念。謂多眾合為一心。不可各為其念。良由人心如水。念如波。心念合一。如波澄水靜。見然臂而不驚懼。乃後得三昧之先基也。作是語已下。謂然臂時久。令人得益也。得益有二。令無數下。一令求小乘及尋常人。並發大心也。皆使下。二令由前一其心念。今皆得其三昧也。爾時諸菩薩下。大眾示同憂患。以啟喜見之立誓也。于時一切下。喜見誓未已。而復全其臂者。謂色身不能拒法身。見此經為藥王之有效也。故曰令我兩臂等。由斯下。謂燒身身生。然臂臂復。皆出於志誠。非弄奇好怪。顯異惑眾也。故感天動地雨華為瑞應也。此雖敘藥王本有之事。實欲佛滅後諸持經者取法之然。自佛滅度後。誰行此精進哉。唯二祖可禪師立雪斷臂。堪彷彿也。

佛告宿王華菩薩至乃至一四句偈其福最多。

佛告下。會昔通今。俾見喜見藥王。前後異名。元是一人也。其所捨身下。以已說者。例未說者尚多也。宿王華若有下。謂佛滅後。若有人。發心求阿耨菩提廣大法身。雖不如喜見燒全身。捨兩臂。但能於色身中。然手足一指之少分。供養佛塔。而此人即勝過捨國城等外財之福也。以其為未見之法身而捨現前難捨之色身故。若復有人下。謂設另有人。元不求阿耨菩提。但求人天福報。復不能燒身然臂。及手足指。但以寶滿大千。供養四聖。所得福德。又不如但受持此經一四句偈者為多也。何則。以經詮法身。能持者則聞佛知見。彼求人天福報。然身損財。乃以苦欲捨苦。於法身色身皆無益。不得與藥王菩薩同日而語。妄自損傷父母之遺體。誠可愍也。

宿王華譬如一切川流江河至所得功德亦復無量。

通節申明上節往劫喜見。今所以名藥王者。以得此藥王之經也。故前以十喻。喻此經之為王。後以十二喻。喻此經之為藥。宿王華譬如下。承上文言謂所以燒身臂指。寶滿大千。供養四聖。皆不如授持經之一四句偈。得福為多者。以此經在諸佛所說諸深大經中。校量諸經。譬如川流江河之深大。此經則譬如其海。為第一之最深大也。良由諸經所說。有聲聞乘。有辟支佛乘。有菩薩乘。三乘中。聲聞辟支佛乘為淺小。菩薩乘為深大。是對待之深大。此經為第一之最深大者。此經以不說有三。唯說一乘之為深大也。不說有三者。不是削去其三乘也。以三乘無是一乘所分出也。唯說有一乘者。非三乘外另有一乘也。乃即會前所說三乘。成今之一乘也。如川流江河。無是海之所分。及至終竟還歸於海。是以喻此經。在諸深大經中。為最第一之深大也。又諸經深大者。諸經豈不云一切眾生本來成佛乎。豈不云一切眾生皆有佛性乎。雖如是說。然二乘人。實不知本來成佛。成何等之佛。皆有佛性。佛性在於何處。今經授身子等萬二千人成佛之顯記。則佛有其名。居有劫國莊嚴。法眷壽命。及正像法住世久近。而轉記何人。如是則諸經向所說一切眾生本來成佛義。至此經。始親知親見。而寶授矣。豈不如川流江河之歸于海乎。延至談法師功德品。皆曰父母所生常眼耳等。但持此經。則皆清淨。又知諸經向所說。一切眾生皆有佛性。不在別處。直在吾人父母所生尋常眼耳等之六根中也。如是六根。涌寶塔。變淨土。集分身。出沙眾。接眾處空。多劫半日。又親知親見。而必真矣。豈不川流江河之深大。一到海則為第一之最深大乎。此授持一四句偈者。雖曰少分。如飲大海中一勺水之多。而四天下川流江河之味。全飲盡而無餘渧矣。故以海之第一深大。而王百川。喻此經之第一深大。而王於諸經也。以上初以深大喻。又如土山下。第二以高上喻。土山。即尋常土石諸山。黑山。俱舍論謂。有三重黑山。繞四部洲。小鐵圍山繞小千世界。大鐵圍山繞中千大千世界。十寶山。華嚴經云。一雪山。二香山。三柯利羅山。四僊聖山。五由乾他山此云雙持。六馬耳山梵語溫縛拏山。七尼民他山此云持邊護持。七金山邊。八斫迦羅山應法師云輪圍山也。九宿慧山。十須彌山眾山各有高上。須彌為第一之高喻諸經此經高上。可知。以上用海之與山。在地成形者。為喻也。又如眾星下。第三第四用在天成象者為喻。喻光明各有第一也。以月能照夜。明踰眾星。此經照無明長夜。踰於眾經。日能照晝。明破諸闇。此經破一切不善之闇。比眾經不同。以眾經破闇。乃費修證。此經不持修證。但知舉手低頭。皆已成佛。則一切惡業黑闇。舉著皆化成佛知見矣。又如小王下。第五第六第七。用天地人三才中最尊者為喻。喻此經其尊其王其父。皆第一也。以上七種。以世間六凡為喻。喻此經無上義。以諸喻各重在無上義故。又如一切凡夫下。第八第九第十。用出世間四聖喻。喻此經正等義。以諸喻各重在正等義故。然第八喻。不唯喻經。兼喻持經者亦為第一也。宿王華此經下。十二喻。喻此經正覺義。以諸喻各重在正覺義故。能救等者。謂經具大悲義。故能救人。令拔其苦惱。佛知見一開。雖有五逆三途之苦惱。皆消滅故。能大饒益等者。謂經具大慈義。以充滿其願。是與樂義。佛知見一開。隨居何類。作何行業。皆有其本領。得如願故。以上是法。如清涼下十二句。用喻發揮充滿其願。具能救人離苦惱義。如渴寒躶商人子渡病闇貧民賈容等。通明病義苦惱義。皆有願欲義。如池火衣商主母船醫燈寶王海炬。通明藥義。具能救義。皆須充滿也。此法華經亦復下。是以法合喻之辭。若人得聞下。照六種法師十種供養。以勸修行也。多以燈言者。破無明黑闇之對症藥故。薝蔔云金色華。又云黃華。須曼云善攝意華。波羅羅云重生華。婆利師迦云雨華。雨時生故。又云夏生華。夏時多雨故。那婆云雜華。摩利云奈華。又云鬘。其華可作鬘故。以華薰麻。取油點燈。非徒能明。亦多香氣也。

宿王華若有人聞至智慧禪定無有與汝等者。

上節明一部經之為藥王。校受持者之功德無量。此節明但持藥王一品者。與受持一部者之功德無異。宿王華下。一品也。若男若女。以佛現在而言也。若有女人下。男子但聞即得功德。女人須受持。始得後世不受女身。可見男身貴於女也。若如來滅後下。但以佛滅後之女人。如說而行全部者言也。所以然者。除三惡道。則女人為最苦故。益顯非女人者。功德尤盛也。以生淨土校者。此經是生淨土之因也。梵語阿彌陀。此云無量壽。是得此經之果土也。不復下。無三毒大小隨眠之穢也。得菩薩下。有六根之淨也。必以七百萬等。明所見之佛數者。佛知見不限乎六根六塵之量也。是時諸佛下。讚因行。汝今已能下。讚果覺。因果皆大。故為多佛神力守護。而一切三乘人。定慧不如也。

宿王華此菩薩成就如是至利益無量一切眾生。

宿王華下。謂上節以持一品者。與持一部者相校其功德者。以此藥王菩薩功德智慧之力大也。故人但聞藥王本事品。稱讚一言之善者。其人現世身口。皆出香得功德。又與持一品者相等也。是故宿王華下。前以十九品。囑累舊住娑婆世界。上行等菩薩。故以此一品囑累當機也。惡魔上。還該置無令二字始順。不然。應削去斷絕二字亦順。所以下。徵明。此經之為法藥之有效也。知音訓此經為藥王准此。宿王華汝若下。結明。受持者得法藥。即為法王之不遠也。故勉求佛道者。應恭敬其持經之人。則可得其法藥也。說是下。結證。現前聞一說品者。即得法藥。其藥名解一切眾生語言之總持也。多寶如來下。結讚。當機者以得其請。知佛不以此經付囑藥王等之義。其功德大也。

## 妙法蓮華經知音卷第六