於其國中。有二菩薩摩訶薩。一名日光遍照。二名月光遍照。是彼無量無數菩薩眾之上首。次補佛處。悉能持彼世尊藥師琉璃光如來。正法寶藏。是故曼殊室利。諸有信心。善男子。善女人等。應當願生彼佛世界。
「於其國中」：釋迦牟尼佛說，藥師琉璃光如來和阿彌陀如來，琉璃世界和這個極樂世界，沒有什麼分別彼此。那麼現在又說，在這個琉璃世界的國土裏邊，「有二菩薩摩訶薩」：有兩位菩薩，是菩薩中的上首大菩薩。這兩位菩薩，「一名日光遍照；二名月光通照」：一位菩薩的名號就叫日光遍照菩薩；另一位菩薩呢？就叫月光遍照菩薩。
「是彼無量無數菩薩眾之上首」：在這琉璃世界所有的菩薩之中，這兩位菩薩是做為上首的。上首也就是菩薩中的領袖。這兩位菩薩是幫助藥師琉璃光如來，在這個琉璃世界來教化眾生。那麼這兩位菩薩是在琉璃世界無量無邊那麼多的大菩薩裏邊，他們是上首。
「次補佛處」：等到藥師琉璃光如來退佛位之後，就是日光遍照菩薩遞補佛位；日光菩薩再退佛位的時候，就是月光遍照菩薩來遞補這個佛位，所以說次補佛處。
「悉能持彼世尊藥師琉璃光如來，正法寶藏」：這兩位菩薩成佛之後，他還是依照藥師琉璃光如來所發的願力，，所有一切的功德莊嚴，而自莊嚴；也就是順著藥師琉璃光如來教化眾生的方法，而去教化一切眾生。他們能受持讀誦藥師琉璃光如來的願力，和他這種修行的方法，來支持這個正法的寶藏。「是故曼殊室利」：因為這個，所以曼殊室利，「諸有信心」：無論是誰，所有有信心的眾生，「善男子、善女人等」：善男子，或者善女人，一切的人等，「應當願生彼佛世界」：大家都應該發願要生到琉璃世界去，見這個藥師琉璃光如來，將來好成佛！
爾時世尊。復告曼殊室利童子言。曼殊室利。有諸眾生。不識善惡。惟懷貪吝。不知布施及施果報。愚癡無智。闕於信根。多聚財寶。勤加守護。見乞者來。其心不喜。設不獲己。而行施時。如割身肉。深生痛惜。
「爾時世尊」：在前邊釋迦牟尼佛說這一段經文之後，「復告曼殊室利童子言」：又不怕麻煩地悲心切切，而再告訴文殊師利童子，就說「曼殊室利」，「有諸眾生」：說假設有一切的眾生，「不識善惡」：也不知道什麼叫善？什麼叫惡？善惡他混合分不清楚。「惟懷貪吝」：他所知道的就是一個貪心和一個吝嗇，捨不得。
「不知布施」：他不知道布施給其他人，不知道對其他人好。布施，就是以自己的所有布施給這所無的，那麼這裏邊就有財施、有法施、有無畏施。財施，就把所有一切的財產，包括一切的技能都在內，來布施給其他人，幫助其他人；法施，是把自己所明白的佛法，看眾生的機緣，觀機逗教，因人說法，因病予藥，那麼這樣子來利益眾生，這叫法施；無畏施，就是看見人在那困苦艱難，危險的時候，非常地恐怖，所謂「六神無主」，在這個時候，你能安慰他，能以溫言軟語，用很柔和的語言來安慰這個人，令這個人沒有恐怖心，這叫無畏施。
財施、法施、無畏施，這是三種的布施。你沒有財，你可以布施法；沒有法，可以布施這個無畏，這都是布施。那麼你能布施，「及施果報」：那你能再講說這個布施的果報，好像《地藏經》上說「捨一得萬報」，這是布施的果報。
「愚癡無智」：沒有人給他講這個因果報應，他也沒有這種知識，這叫無知，愚癡無智，沒有智慧。「闕於信根」：為什麼我們人遇到正法，會狐疑不信，會生出很多懷疑？這就是信根不具足，也沒有擇法眼。你說的是，他想成非了；你說的非，他又想是。沒有真正的智慧來判斷是道和非道這種的界限；判斷不出來，這就叫愚癡無智。闕於信根，沒有這個信根。
「多聚財寶」：他把財寶聚得很多很多，要做守財奴，所以「勤加守護」：早起想著我這個財寶到晚間；晚間想得睡不著覺，又想到天光。你看辛苦不辛苦？因為保護自己的財產，吃飯也沒有味道了，睡覺也睡不著了。你看這是很苦的！勤加守護，就想盡方法來守護自己的財產。
「見乞者來」：若見一個討飯的，或者乞食的，到自己這兒來了。怎麼樣啊？「其心不喜」：心裏就很討厭很討厭的，說：「你跑到我這兒來要了，真是可惡！」「設不獲已」：或者受這個環境的使然，一定要布施才可以；不布施嘛，就有麻煩了，這叫受逼迫來布施，是不得已的布施。「而行施時」：那麼被壓迫而做這個布施的時候，「如割身肉」：這真是所謂捨錢如割肉，像割身上肉一樣的。「深生痛惜」：很捨不得的，心裏都痛了！
待續 |
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Sutra:
"Residing in that land are two Bodhisattvas Mahāsattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to uphold the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathāgata. Therefore, Mañjuśrī, all good men and women who have faith should vow to be born in that Buddha's land."
Commentary:
Residing in that land are two Bodhisattvas Mahāsattvas. Sākyamuni Buddha said there is no distinction between Medicine Master Tathāgata and Amitābha Tathāgata, or between their respective Buddhalands. Now he speaks of two great Bodhisattvas in the Vaidurya Land. The first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. These two Bodhisattvas assist Medicine Master Buddha in teaching the beings of the Vaidurya Land. When Medicine Master Buddha retires from the Buddha-position, Universally Radiant Sunlight Bodhisattva will take his place; and when he in turn retires, Universally Radiant Moonlight Bodhisattva will fill the position.
They are able to uphold the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathāgata. After these two Bodhisattvas become Buddhas, they will continue to honor the vows made by Medicine Master Buddha, adorning themselves with that Buddha's merit, virtue, and adornments and using his methods to teach beings. They will receive and uphold Medicine Master Vaidurya Light Tathāgata's vows and practices, thereby supporting the precious Treasury of the Proper Dharma.
Therefore, Mañjuśrī, all good men and women who have faith should vow to be born in that Buddha's land so that they can meet Medicine Master Vaidurya Light Tathāgata and eventually become Buddhas themselves.
Sutra:
At that time, the World Honored One again spoke to the Youth Mañjuśrī saying, "Mañjuśrī, there are living beings who don't distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and treasure and ardently guard it. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.
"There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don't use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they had heard the name of that Buddha, Medicine Master Vaidurya Light Tathāgata, in their former human existence, and they recall that Tathāgata's name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past life and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!"
Commentary:
At that time, the World Honored One, Sākyamuni Buddha, again compassionately spoke to the Youth Mañjuśrī, saying, "Mañjuśrī, there are living beings who don't distinguish good from evil, who mix up good and evil, who indulge in greed and stinginess, unable to give things away, and who know nothing of giving or its rewards. They don't know how to be generous or how to treat people well. They don't understand that they should give to the needy.
There are three kinds of giving:
1. The giving of wealth
2. The giving of Dharma
3. The giving of courage
The giving of wealth means giving away one's wealth and property, including one's skills and talents, to help other people. In giving Dharma, one bestows teachings suited to the needs of each individual, like a physician prescribing medicine. When one sees people who are suffering or in danger, one may bestow courage by comforting them and dispelling their fears. These are the three kinds of giving. If you have no wealth, you can give Dharma. If you have no Dharma, then you can give courage. You may also explain the rewards of giving to others, telling them, for example, that in giving one thing, one may reap a reward ten thousand times greater (as stated in Chapter Ten of the Earth Store Sutra).
They are stupid, ignorant, and lack the foundation of faith. Ignorant people are those who have never heard the principles of cause, effect, and retribution. Those who lack faith and wisdom are skeptical when they hear the Proper Dharma. They do not have Dharma-selecting vision—the wisdom to determine the truth. They take what is true to be false, and vice versa.
They accumulate much wealth and treasure and ardently guard it. There are misers in this world, who think about their wealth and treasures twenty-four hours a day. How they exhaust themselves! They are so preoccupied with guarding their riches that they can't taste their food or get a wink of sleep! Wouldn't you call that suffering?
When they see a beggar coming, they feel displeased. They think, "How dare you beg from me, you despicable thing!" When they have to practice an act of charity that does not benefit themselves... Perhaps they are compelled by circumstances to give to charity. If they don't give, there will be trouble. When they are forced to give in this way, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret. For them, giving money is just like cutting the flesh from their body. The pain sears their hearts, and they cannot bear to do it.
To be continued
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