yaś ca khalu puna(r) Bhaiṣajyarāja kaścid eva pāpasattvo duṣṭacitto rodracittaḥ pāpacitta(s tathāgata)sya saṃmukhībhūtasya purataḥ sthitvā kalpam avarṇaṃ bhāṣe(t) yo vā bhaiṣajyarāja kaścid eva pāpasatvo duṣṭacittas teṣāṃ tathārūpāṇā(ṃ) dharmabhāṇakānām imasya sūtrasya dhārakānāṃ grhasthānāṃ vā pravrrajitānāṃ vā ekāṃ vācām api apriyāṃ saṃśrāvayed bhūtāṃ vā abhūtāṃ vā. idam ahaṃ bhaiṣajyarāja pāpataram āgāḍhataraṃ ca pāpakarmebhi vadāmi tat kasya hetos. tathāgatābharaṇapratimaṇḍita bhaiṣajyarāja sa kulaputro vā kuladuhitā vā vedayitavyaṃ tathāgataṃ bhaiṣajyarāja sa kulaputra aṃsena pariharati ya ima(ṃ) dharmaparyāyaṃ likhitvā pustagataṃ kr̥tvā’ṃsena parihareti yena yena ca sa kulaputra(ḥ) prakrramet tena tenaiva satvebhir añjlalīkaraṇīyaṃ yathā tathatasyārhataḥ samyaksaṃbuddhasya tathāgatapūjāya ca sa kulaputraḥ satkartavyaṃ gurukartavyaṃ mānayitavyaṃ pūjayitavyaṃ divyamānuṣyakebhi puṣpebhi divyamānuṣyakebhir gandhebhir divyamānuṣyakebhir mālābhir vilepanebhir dhūpebhiś cūrṇebhir dhvajebhiḥ patākābhi(r) divyamānuṣyakebhi[・]r vastrebhi(ḥ) khādyebhiḥ bhojyebhi ratnebhi pānebhir yāne[ne]bhiḥ sarvebhir divyamānuṣyakebhir agraprāptebhir divyaiś ca ratnarāśibhiḥ saddharmabhāṇako ’bhyavakiritavya ratnarāśayaś ca tasya dharmabhāṇakasyopanāmayitavyas tat kasya hetor apy eva nāmaikavāram apīmaṃ dharmaparyāyaṃ śrāvayed yaṃ śrutvā evāprameyā asaṃkhyeyāḥ satvāḥ kṣipram evānuttarāyāṃ samyaksaṃbodhau pariniṣpadyaṃtīti
yaḥ khalu puna(r) bhaiṣajyarājā kaścid eva satvo duṣṭacittaḥ pāpacitto d(o)dracittas tathāgatasya saṃmukhaṃ kalpam avarṇṇaṃ bhāṣate / yaś ca teṣāṃ tathārūpānāṃ dharmabhāṇakānāṃm asya sūtrāntasya dhārakāṇāṃ gṛhasthānām vā pravrajitānāṃ vā ekām api vācam apriyāṃ saṃśrāvayet bhūtāṃ vā abhūtāṃ vā idam āgāḍhataraṃ pāpakaṃ karmeti vadāmi tat kasya hetoḥ tathāgatābharaṇapratimaṇḍitaḥ sa bhaiṣajyarājā kulaputro vā kuladuhitā vā veditavyas tathāgataṃ sa bhaiṣajyarājāṃsena pariharati / ya imaṃ dharmaparyāyaṃ likhitvā pusthakagataṃ kṛtvā aṃsena pariharati sa yena yenaiva prakrameṇa tena tenaiva sarvair añjalikaraṇīyaḥ [t]satka(r)ttavyo gurukarttavyo mānayitavyaḥ pūjayitavyo divyamānuṣyakaiḥ puṣpadhūpagandhamālyavilepanacūrṇṇacīvaracchatradhvajadhvajapatākāvādyakhādyabhojyāṃnapānayānair agraprāptaiś ca divyai ratnarāsibhis sa [d]dharmabhāṇakaḥ satkarttavyo divyāś ca ratnarāsaya(ḥ) tasya dharmabhāṇakasyopanāmayitavyāḥ / tat kasya hetoḥ adhy eva nānaikām api vāram imaṃ dharmaparyāyaṃ saṃprakāsayet yaṃ śrutvā a(pra)meyā 'saṃkhyeyā[ṃ]ḥ satvā(ḥ) kṣipram anuttarāyāṃ samyaksaṃbodhau pariniṣpadyeyur iti //
yaḥ khalu punar bhaiṣajyarāja kaścid eva sattvo duṣṭacittaḥ pāpacitto raudracittas tathāgatasya saṃmukhaṃ kalpam avarṇaṃ bhāṣet, yaś ca teṣāṃ tathārūpāṇāṃ dharmabhāṇakānām asya sūtrāntasya dhārakāṇāṃ gṛhasthānāṃ vā pravrajitānāṃ vā ekām api vācamapriyāṃ saṃśrāvayed bhūtāṃ vā abhūtāṃ vā, idam āgāḍhataraṃ pāpakaṃ karmeti vadāmi | tatkasya hetoḥ? tathāgatabhāraṇapratimaṇḍitaḥ sa bhaiṣajyarāja kulaputro vā kuladuhitā vā veditavyaḥ | tathāgataṃ sa bhaiṣajyarāja aṃsena pariharati, ya imaṃ dharmaparyāyaṃ likhitvā pustakagataṃ kṛtvā aṃsena pariharati | sa yena yenaiva prakrāmet, tena tenaiva sattvairañjalīkaraṇīyaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyo 'rcayitavyo 'pacāyitavyo divyamānuṣyakaiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākāvādyakhādyabhojyānnapānayānair agraprāptaiś ca divyai ratnarāśibhiḥ | sa dharmabhāṇakaḥ satkartavyo gurukartavyo mānayitavyaḥ pūjayitavyaḥ, divyāśca ratnarāśayas tasya dharmabhāṇakasyopanāmayitavyāḥ | tatkasya hetoḥ? apy eva nāma ekavāram api imaṃ dharmaparyāyaṃ saṃśrāvayet, yaṃ śrutvā aprameyā asaṃkhyeyāḥ sattvāḥ kṣipram anuttarāyāṃ samyaksaṃbodhau pariniṣpadyeyuḥ ||
Il y a plus, ô Bhâichadjyarâdja, l'homme, quel qu'il soit, méchant, pécheur et cruel de cœur, qui, pendant un Kalpa entier, injurierait en face le Tathâgata, et d'un autre côté, celui qui adresserait une seule parole désagréable , fondée ou non, à l'un de ces personnages interprètes de la loi et possesseurs de ce Sûtra, qu'ils soient maîtres de maison ou entrés dans la vie religieuse, je dis que, de ces deux hommes, c'est le dernier qui commet la faute la plus grave. Pourquoi cela? C'est que, ô Bhâichadjyarâdja, ce fils ou cette fille de famille doit être regardé comme paré des ornements du Tathâgata. Il porte le Tathâgata sur son épaule, ô Bhâichadjyaràdja, celui qui, après avoir écrit cette exposition de la loi, après en avoir fait un volume, la porte sur son épaule. Dans quelque lieu qu'il se transporte, les êtres doivent l'aborder les mains jointes; ils doivent l'honorer, le respecter, le vénérer, l'adorer; cet interprète de la loi doit être honoré , respecté, vénéré, adoré par l'offrande de fleurs divines et mortelles, d'encens, d'odeurs, de guirlandes de fleurs, de substances onctueuses, de poudres parfumées, etc., [comme ci-dessus, f. 123 a,] par celle d'aliments, de mets, de riz, de boissons, de chars, de masses de pierreries divines accumulées en monceaux; et des monceaux de pierreries divines doivent être présentes avec respect à un tel interprète de la loi. Pourquoi cela? C'est que ce fils de famille n'a qu'à expliquer, ne fût-ce qu'une seule fois, cette expoition de la loi, pour qu'après l'avoir entendue, des êtres en nombre immense et incalculable parviennent rapidement à posséder l'état suprême de Buddha parfaitement accompli.
Again, Bhaishagyarâga, if some creature vicious, wicked, and cruel-minded should in the (current) Age speak something injurious in the face of the Tathâgata, and if some should utter a single harsh word, founded or unfounded, to those irreproachable preachers of the law and keepers of this Sûtrânta, whether lay devotees or clergymen, I declare that the latter sin is the graver. For, Bhaishagyarâga, such a young man or young lady of good family must be held to be adorned with the apparel of the Tathâgata. He carries the Tathâgata on his shoulder, Bhaishagyarâga, who after having copied this Dharmaparyâya and made a volume of it, carries it on his shoulder. Such a one, wherever he goes, must be saluted by all beings with joined hands, must be honoured, respected, worshipped, venerated, revered by gods and men with flowers, incense, perfumed garlands, ointment, powder, clothes, umbrellas, flags, banners, musical instruments, with food, soft and hard, with nourishment and drink, with vehicles, with heaps of choice and gorgeous jewels. That preacher of the law must be honoured by heaps of gorgeous jewels being presented to that preacher of the law. For it may be that by his expounding this Dharmaparyâya, were it only once, innumerable, incalculable beings who hear it shall soon become accomplished in supreme and perfect enlightenment.
薬王。若有悪人以不善心。於一劫中現於仏前。常毀罵仏其罪尚軽。若人以一悪言。毀呰在家出家読誦法華経者。其罪甚重。薬王。其有読誦法華経者。当知是人。以仏荘厳而自荘厳。則為如来肩所荷担。其所至方応随向礼。一心合掌恭敬供養尊重讃歎。華香瓔珞末香塗香焼香繒蓋幢幡衣服餚饌。作諸伎楽。人中上供而供養之。応持天宝而以散之。天上宝聚応以奉献。所以者何。是人歓喜説法。須臾聞之。即得究竟阿耨多羅三藐三菩提故。
若一劫中誹謗如来毀斯人者。罪等無異。是皆悉為如世尊種。若族姓子講斯典時。有小童子受是経巻。白衣沙門。若以語悪事向之。所不可意加於其人。使聞悪言。至誠虚妄宣揚怨声。則在殃罪。猶如害意向於如来。族姓子女。受斯経典持諷誦読。而不遊行不為人説。当獲釁咎。若受持経。当以衣被甘饍飯食香華灯火琦珍殊妙供養奉散。斯族姓子斯族姓女。則為大宝当為作礼。所以者何。乃能一反聞斯経典。若有聴者以所供養。志願無上正真道故。