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1 药师琉璃光如来本愿功德经 Sutra of the Merit and Virtue of the Past Vows of
Medicine Master Vaidurya Light Tathagata
The Sutra of the Master of Healing (Bhaisajayaguru-Vaidurya-Prabhasa Tathagata) Sutra on the Merits and Original Vows of Tathágata Medicine Guru with Lapis Lazuli Light In abbreviation, Also Known as Sutra of Medicine Guru Buddha
2 梵译汉:大唐.三藏法师.玄奘 奉诏译
Sanskrit to Chinese: Tang Dharma Master of the Tripitaka Hsüan-Tsang
汉译英:佛经翻译委员会
Chinese to English: Buddhist Text Translation Society.
Translated into English from Chinese Version by Prof. Chow Su-Chia
Revised by Upasaka Shen Shou-Liang
Translated from Chinese into English By Dr. Yutang Lin
3 如是我闻: Thus I have heard: Thus I have heard: Thus Have I heard:
4 一时,薄伽梵游化诸国,至广严城,住乐音树下。 At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali ["City of Extensive Adornments"] and stayed beneath a tree from which music resounded. While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, Once Bhagavan (Shakyamuni Buddha) roamed through countries to give teachings and came to stay beneath the tree Musical Sounds in the city of Extensive Grandeur.
5 与大比丘众八千人俱,菩萨摩诃萨三万六千,及国王、大臣、婆罗门、居士、天龙八部、人、非人等,无量大众,恭敬围绕,而为说法。 With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them. and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them. He was accompanied by eight thousand great Bhikshus, thirty-six thousand great Bodhisattvas, together with kings, high officials, Brahmans, householders, heavenly beings, dragons, yakshas, humans, non-humans, etc., who formed an immeasurable assembly that respectfully surrounded Buddha to listen to his preaching of Dharma.
6 尔时,曼殊室利法王子,承佛威神,从座而起,偏袒一肩,右膝着地,向薄伽梵,曲躬合掌,白言:世尊!惟愿演说如是相类诸佛名号,及本大愿殊胜功德,令诸闻者业障销除,为欲利乐像法转时诸有情故。 At that time, the Dharma Prince Manjushri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, "World Honored One! We wish you would speak about such Dharmas as the Buddhas' names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age." Then Manjushri, son of the Dharma-king and chief disciple of the Buddha, rose from his seat. He bared one of his shoulders, bent his right knee to the ground in the direction of Bhagavan, bowed, joined the palms of his hands, and reverently said: "World-honoured! We only wish you would tell us such and such names of the Buddha, their original vows, and their boundless virtues so that the hearers may know how to keep away from all karmic hindrances by their wisdom, to the blessing and joy of all beings who live in the formal period of Buddhism." At that time Dharma Prince Manjusri through the awesome power of Buddha rose up from his seat, exposed his right shoulder as a gesture of respect, and knelt on his right knee. Toward Bhagavan he bowed with folded palms and said, "World Honored One, I wish that you would expound the names and epithets of various kinds of Buddhas and their original vows and extraordinary merits so that beings upon hearing them would be free from karmic hindrances. The intention is to benefit sentient beings at the later time when only a semblance of Dharma will be available."
7 尔时,世尊赞曼殊室利童子言:善哉!善哉!曼殊室利!汝以大悲,劝请我说诸佛名号、本愿功德,为拔业障所缠有情,利益安乐像法转时诸有情故。 The Buddha then praised the Pure Youth Manjushri: "Good indeed! Good indeed, Manjushri. With great compassion you now request that I speak about the Buddhas' names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Then the World-honoured praised the disciple Manjushri and said: "Good! Excellent! Manjushri! Out of great pity you asked me to mention the names of the Buddhas and the virtues achieved from their original vows, so as to pull out from all beings the hindrances of the karma which bind them, to the blessing and joy of those who live in the formal period of Buddhism. Then World Honored One praised Boy Manjusri by saying: "Good! Good! Manjusri, out of compassion you have begged me to expound the names, epithets, original vows and merits of various Buddhas in order to rescue sentient beings entangled by karmic hindrances and to benefit sentient beings at the period of the spreading of semblance of Dharma with peace and happiness.
8 汝今谛听,极善思惟,当为汝说。 Listen attentively to my words and reflect on them extremely well, for I will now answer you." Now listen well and bear in mind to what I shall tell you." Now you should listen attentively and ponder extremely well, and I will explain them to you."
9 曼殊室利言: 唯然!愿说,我等乐闻。 Manjushri said, "Please do speak. We are glad to listen." Manjushri said: "Very well, we are happy that such is your wish. We are glad to listen." Manjusri said, "Yes, please tell us. We would rejoice to hear about them."
10 佛告曼殊室利:东方去此过十殑伽沙等佛土,有世界名净琉璃,佛号药师琉璃光如来、应、正等觉、明行圆满、善逝、世间解、无上士、调御丈夫、天人师、佛、薄伽梵。 The Buddha told Manjushri, "Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called 'Pure Vaidurya.' The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called ‘The Pure Crystal Realm’, the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha, and Bhagavan. Buddha told Manjusri: "In the East, passing Buddha lands as numerous as the number of sands in ten Ganges rivers there is a world named ‘Pure Lapis Lazuli.’ The Buddha there has the epithets: Tathágata Medicine Guru with Lapis Lazuli Light, Arhat, Rightly and Fully Enlightened One, Omniscient Wisdom One, Well-gone One, Knower of Worlds, Unsurpassable One, Cultivator of Men, Teacher of Heavenly Beings and Humans, Buddha, Bhagavan.
11 曼殊室利!彼世尊药师琉璃光如来,本行菩萨道时,发十二大愿,令诸有情,所求皆得。 Manjushri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek." At the time when that World-honoured Buddha of Medicine became a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever they pray." Manjusri, that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, when he originally was practicing the Bodhisattva path, developed twelve great vows so that all sentient beings would obtain whatever they wished for.
12 第一大愿:愿我来世得阿耨多罗三藐三菩提时,自身光明,炽然照曜无量无数无边世界,以三十二大丈夫相、八十随形,庄严其身;令一切有情,如我无异。 “The first great vow: 'I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.'” The first vow. ‘I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless, worlds, adorned with a retinue of thirty-two forms of the Great Men and with eighty physical characteristics of the Buddha, I shall make all beings wholly equal to me.’ The first great vow: In the future when I shall attain unsurpassable complete Enlightenment may my body be glowingly bright to shine upon immeasurable countless boundless worlds, and be adorned with the thirty-two marks of a great man and the eighty ensuing refined features. I shall cause all beings to come to resemble me without differences.
13 第二大愿:愿我来世得菩提时,身如琉璃,内外明彻,净无瑕秽,光明广大,功德巍巍,身善安住,焰网庄严,过于日月;幽冥众生,悉蒙开晓,随意所趣,作诸事业。 “The second great vow: 'I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.'” The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light, in the majesty of its virtue, sitting serenely, adorned with the aureole, brighter than the sun and the moon, I shall reveal my great power to all the beings in obscurity, in order that they may act freely according to their bent.’ The second great vow: In the future when I shall attain unsurpassable complete Enlightenment may my body be like Lapis Lazuli, transparent throughout and pure without blemish, with extensive brightness and majestic merits, well at ease, and adorned with aureole brighter than sun and moon. Sentient beings in hell would all then be taught the right path. I would engage in all kinds of salvation activities as my intention moves along.
14 第三大愿:愿我来世得菩提时,以无量无边智慧方便,令诸有情,皆得无尽所受用物,莫令众生有所乏少。 "The third great vow: 'I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.'" The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that they may be free from any want.’ The third great vow: In the future when I shall attain unsurpassable complete Enlightenment may I employ countless boundless skillful means of wisdom to render all beings in possession of inexhaustible things of comfort and not to let sentient beings suffer for want of anything.
15 第四大愿:愿我来世得菩提时,若诸有情行邪道者,悉令安住菩提道中;若行声闻独觉乘者,皆以大乘而安立之。 "The fourth great vow: 'I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.'" The fourth vow. ‘I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those who travel on the Vehicle of the Sramana and the Pratyekabuddha on the Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great Vehicle of Bodhisattva.’ The fourth great vow: In the future when I shall attain unsurpassable complete Enlightenment may I settle well all those who practice the heterodox ways onto the Bodhi path, and establish securely those who practice Sravaka yana or Pratyekabuddha-yana in Mahayana.
16 第五大愿:愿我来世得菩提时,若有无量无边有情,于我法中修行梵行,一切皆令得不缺戒,具三聚戒。 "The fifth great vow: 'I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly. The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living, and to obey the three cumulative commandments. The fifth great vow: In the future when I shall attain unsurpassable complete Enlightenment may the countless boundless sentient beings who would cultivate pure conduct in accordance with my teachings all attain no breach of sílas and fulfill the three cumulative sílas.
17 设有毁犯,闻我名已,还得清净,不堕恶趣。 Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.'" Should there be any relapse, or violation, they shall again become pure once they hear of my name, then they shall not fall into evil existences.’ If they fail to comply or violate sílas, upon hearing my name, they will regain purity and not fall into bad realms.
18 第六大愿:愿我来世得菩提时,若诸有情,其身下劣,诸根不具,丑陋、顽愚、盲、聋、喑、哑、挛、躄、背偻、白癞、癫狂、种种病苦;闻我名已,一切皆得端正黠慧。 "The sixth great vow: 'I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf, mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many respects, shall all of them, when they hear my name, regain their normal appearances and become intelligent. The sixth great vow: In the future when I shall attain unsurpassable complete Enlightenment may those sentient beings who are physically inferior with incomplete senses, and are suffering from being ugly, retarded, blind, deaf, mute, victim of convulsion, crippled, humpbacked, leprous, lunatic, or sick with various diseases, upon hearing my name, all attain proper features, become smart,
19 诸根完具,无诸疾苦。 and perfect faculties, and they shall be free of sickness and suffering.'" All their senses shall be perfectly restored, and they shall not suffer from diseases.' with all senses wholesome and without any illness.
20 第七大愿:愿我来世得菩提时,若诸有情,众病逼切,无救无归,无医无药,无亲无家,贫穷多苦,我之名号,一经其耳,众病悉除,身心安乐,家属资具,悉皆丰足,乃至证得无上菩提。 "The seventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.'" The seventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserable beings shall all of them be free from diseases and troubles, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha.' The seventh great vow: In the future when I shall attain unsurpassable complete Enlightenment may those sentient beings who are tormented by diseases but with neither help nor refuge, neither medical treatment nor medication, neither relatives nor family, yet in poverty with much hardship, upon hearing my name, all become free from diseases, attain peace and joy of body and mind, have abundance of family and possessions, and even attain unsurpassable complete Enlightenment. (Anuttara-samyak-sambodhi)
21 第八大愿:愿我来世得菩提时,若有女人,为女百恶之所逼恼,极生厌离,愿舍女身;闻我名已,一切皆得转女成男,具丈夫相,乃至证得无上菩提。 "The eighth great vow: 'I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.'" The eighth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, women who are tormented by the hundred of sufferings of the female sex, who are much wearied of life and long to make bodily sacrifice, shall all of them, when they hear my name, be transformed into men instead of women, in the next re-birth, they shall get the form of manhood and shall in the end attain the supreme Enlightenment of Buddha.' The eighth great vow: In the future when I shall attain unsurpassable complete Enlightenment may those women who are tormented by hundreds of sufferings of the female sex, and are extremely weary to the extent of wishing to give up their female bodies, upon hearing my name, all transform into men with proper male features, and even attain unsurpassable complete Enlightenment.
22 第九大愿:愿我来世得菩提时,令诸有情,出魔罥网,解脱一切外道缠缚;若堕种种恶见稠林,皆当引摄置于正见,渐令修习诸菩萨行,速证无上正等菩提。 "The ninth great vow: 'I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.'" The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they should have fallen into the dense forest of false doctrines, I should assist and lead them to the noble truths, and gradually induce them to lead the life of a Bodhisattva and soon they shall attain supreme Enlightenment of Buddha.' The ninth great vow: In the future when I shall attain unsurpassable complete Enlightenment may I help all sentient beings escape the nets of evil and become free from the entanglements of heterodox ways. If they are trapped in all sorts of dense forests of perverse views, I will induce and introduce them to right views, gradually lead them to practice the Bodhisattva ways, and help them soon attain unsurpassable complete Enlightenment.
23 第十大愿:愿我来世得菩提时,若诸有情,王法所加,缚录鞭挞,系闭牢狱,或当刑戮,及余无量灾难凌辱,悲愁煎迫,身心受苦;若闻我名,以我福德威神力故,皆得解脱一切忧苦。 "The tenth great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.'" The tenth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all those who are recorded and condemned by the royal law to be bound and whipped, to be enchained in prisons, to be sentenced to capital punishment, too meet numerous other disasters and insult, to be afflicted with sorrow and anguish, to be troubled both in body and in mind, shall, when they hear of my name, escape evil kalpas through the awe-inspiring majesty of my blessedness and virtue.' The tenth great vow: In the future when I shall attain unsurpassable complete Enlightenment may those sentient beings who are condemned by royal laws to be bound by ropes, lashed by whips, enchained in prisons, or executed, and are tormented by numerous other disasters and insults so that they are afflicted by sorrow and anguish, and are suffering in both body and mind, upon hearing my name, through the majestic supernatural power of my merits and virtue, all become free from sorrows and sufferings.
24 第十一大愿:愿我来世得菩提时,若诸有情,饥渴所恼,为求食故造诸恶业;得闻我名,专念受持,我当先以上妙饮食,饱足其身;后以法味,毕竟安乐而建立之。 "The eleventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.'" The eleventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all beings who are tormented by hunger and thirst and who, in order to obtain drink and food, if they can carefully remember my name and cherish it, then I should let them taste the flavour of the Dharma, and eventually lead a tranquil and happy life.' The eleventh great vow: In the future when I shall attain unsurpassable complete Enlightenment may those sentient beings who are tormented by hunger and thirst, and, in order to obtain food, have committed all sorts of evil karma have the opportunity to hear my name and will then continue to repeat my name whole-heartedly. Then I shall first satisfy their physical needs with most wondrous foods and drinks, and afterwards provide them with the flavors of Dharma so as to establish them in ultimate peace and joy.
25 第十二大愿:愿我来世得菩提时,若诸有情,贫无衣服,蚊虻寒热,昼夜逼恼;得闻我名,专念受持,如其所好,即得种种上妙衣服,亦得一切宝庄严具,华鬘涂香,鼓乐众伎,随心所玩,皆令满足。 "The twelfth great vow: 'I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts' delights will be fulfilled.'" The twelfth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, all beings who are poor and naked, tormented day and night by mosquitoes and wasps, by cold and heat, when they hear my name and carefully remember and cherish it, shall receive the wonderful garments of all kinds, as well as valuable ornaments, chaplets of fragrant flower; and various kinds of instrumental music shall resound. Whatever they dream of, they shall have in abundance.' The twelfth great vow: In the future when I shall attain unsurpassable complete Enlightenment may those sentient beings who are poor without clothing, tormented day and night by mosquitoes, wasps, cold and heat, upon hearing my name continue to repeat it whole-heartedly, and then they will obtain all sorts of most wondrous clothing just as they prefer. They will also obtain all kinds of jewel ornaments, floral garlands, perfumes, drums and music, and dancers; whatever their hearts desire will all be satisfied.
26 曼殊室利!是为彼世尊药师琉璃光如来、应、正等觉,行菩萨道时,所发十二微妙上愿。 "Manjushri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way." Manjushri, these are the twelve wonderful sublime vows made by the World's Most Venerable Buddha, of Medicine when he was a Bodhisattva. Manjusri, these are the twelve wondrous supreme vows pledged by that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, Rightly and Fully Enlightened One, in the course of practicing the Bodhisattva path."
27 复次,曼殊室利!彼世尊药师琉璃光如来,行菩萨道时所发大愿,及彼佛土功德庄严,我若一劫,若一劫余,说不能尽。 "Moreover, Manjushri, if I were to speak for a eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish." Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his vows the stern virtues of them have reached the Buddhaland; if I should speak kalpa after kalpa about these virtues I could not mention all of them. Furthermore, Manjusri, all the great vows as pledged by that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, while he was practicing the Bodhisattva path, and all the meritorious grandeur of his Buddha land could not be exhausted if I continued to enumerate them for the duration of one kalpa or over one kalpa.
28 然彼佛土,一向清净,无有女人,亦无恶趣,及苦音声。 "That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. Verily, this Buddhaland is eternally pure, it has no women, nor has it any evil influences, and no screams of pain are heard there. However, his Buddha land remains pure, without women. There are no bad realms, nor sounds of suffering.
29 琉璃为地,金绳界道,城、阙、宫、阁、轩、窗、罗网,皆七宝成。 The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The ground is of lapis lazuli, golden cords set bounds to the ways of this land, the walls, towers, castles, halls, verandas, and bird nets are made of seven precious things. Its ground is made of lapis lazuli, with gold ropes marking the roads. Its cities, palaces, windows and ornamental nets are all made of seven kinds of jewels.
30 亦如西方极乐世界,功德庄严,等无差别。 The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss." In all aspects it is equal to the Western Paradise. There is no difference between the two. It is similar to the Utmost Joy World in the west, with equal meritorious grandeur such that they are indistinguishable.
31 于其国中,有二菩萨摩诃萨:一名日光遍照,二名月光遍照,是彼无量无数菩萨众之上首,次补佛处,悉能持彼世尊药师琉璃光如来正法宝藏。 "Residing in that land are two Bodhisattvas Mahasattvas; 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 maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. There are two Great Bodhisattvas in this country: the name of one is Radiance of the Sun; that of the other, Radiance of the Moon. They are the chiefs of a host of Bodhisattvas. They represent the Buddha. They guard the treasury of the right doctrine of the Buddha of Medicine. In his country there are two great Bodhisattvas: one is named ‘Sunlight Everywhere’; the other is named ‘Moonlight Everywhere.’ They are leaders of the assembly of immeasurable innumerable Bodhisattvas there, next in line to attaining Buddhahood, and completely capable of upholding the treasure of correct teachings of that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light.
32 是故,曼殊室利!诸有信心善男子、善女人等,应当愿生彼佛世界。 Therefore, Manjushri, all good men and women who have faith should vow to be born in that Buddha's land." Therefore, Manjushri, all good men and women who have confidence in faith should wish to be born in the world of Buddha. Therefore, Manjusri, all good men and good women with faith should aspire to be born in the world of that Buddha.
33 尔时,世尊复告曼殊室利童子言:曼殊室利!有诸众生,不识善恶,唯怀贪吝,不知布施及施果报,愚痴无智,阙于信根,多聚财宝,勤加守护;见乞者来,其心不喜,设不获已而行施时,如割身肉,深生痛惜。 At that time, the World Honored One again spoke to the Pure Youth Manjushri saying, "Manjushri, 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 many treasure and ardently guard them. 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.” Then the Buddha spoke further on to the disciple Manjushri and said: "Manjushri, there are those who do not distinguish good from evil. They indulge incessantly in greed and avarice. They do not know what alms-giving is, and what the effect of such a deed will be. They are idiots. They have no faith. They accumulate riches, and guard them carefully. When they see a beggar, they are not glad in heart. When they have to bestow a charity, it is like cutting a piece of flesh from the body. A deep and painful regret ensues. Then the World Honored One again told Boy Manjusri, "Manjusri, some sentient beings are incapable of distinguishing good from bad. They maintain only greed and miserliness, without knowing almsgiving and the consequences thereof. They are ignorant, without wisdom and lack the root of faith. They accumulate much wealth and treasures, and diligently guard those possessions. When they see beggars coming, displeasure arises in their hearts. If they were obliged to make a donation, then they would feel deep pain of reluctance as if their flesh were being ripped off.
34 复有无量悭贪有情,积集资财,于其自身尚不受用,何况能与父母、妻子、奴婢、作使,及来乞者? “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! There are other innumerable greedy and stingy beings who gather money but do not use it even for themselves, so how could you expect them to give it to their parents, wives, children, servants, or beggar? In addition, there are immeasurable stingy and greedy sentient beings that are accumulating resources and wealth, but they would not partake of those even for themselves, not to mention for their fathers, mothers, wives, children, servants, workers or visiting beggars.
35 彼诸有情,从此命终,生饿鬼界,或傍生趣。 At the end of their lives, such beings will be reborn among the hungry ghosts or animals. These beings, after their death, shall be reborn as hungry ghost or as animals. All such sentient beings, upon end of their lives in this world, would be born in the realm of hungry ghosts or animals.
36 由昔人间,曾得暂闻药师琉璃光如来名故,今在恶趣,暂得忆念彼如来名,即于念时,从彼处没,还生人中,得宿命念,畏恶趣苦,不乐欲乐,好行惠施,赞叹施者,一切所有悉无贪惜,渐次尚能以头目手足,血肉身分,施来求者,况余财物。 If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata'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!" Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now in the evil incarnation the name of that Tathagata accidentally recurs to their mind. Then when they remember him, they suddenly disappear and again be transformed into men. There they remember their former life, they are afraid of the sufferings of the bad incarnation. They do not rejoice at worldly pleasures. They gladly practice charity, and they praise the giver. They are no longer greedy and do not regret the alms given by themselves. Yes, in time they are able to bestow upon the one who asks them even for their head, eye, hand, foot, blood, flesh, and other parts of their body, to say nothing of their money and property!" Had they the opportunity during their human lives to have briefly heard the name of Tathágata Medicine Guru with Lapis Lazuli Light, then by this cause they would briefly recall the name of that Tathágata while they are now in the bad realms. Right at the moment of such a thought they would pass away from that realm and gain rebirth among humans. They would then remember their past lives, become afraid of suffering in bad realms, and no longer enjoy sensuous pleasures. They would like to practice almsgiving and praise other almsgivers. They are neither greedy over nor attached to any of their possessions. Gradually they would become able to give their heads, eyes, hands, feet, blood, flesh and bodily parts to those that come to ask for them, not to mention the rest of their wealth and properties."
37 复次,曼殊室利,若诸有情,虽于如来受诸学处,而破尸罗;有虽不破尸罗,而破轨则;有于尸罗、轨则,虽得不坏,然毁正见;有虽不毁正见,而弃多闻,于佛所说契经深义不能解了;有虽多闻而增上慢,由增上慢覆蔽心故,自是非他,嫌谤正法,为魔伴党。 "Moreover, Manjushri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate thesila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons. Furthermore, Manjushri, there are beings who, though having learned everything point and point from the Tathagata, trespass against the Commandments. There are others who, though not trespassing against the Commandments, trespass against the minor rules. Others who, though neither trespassing against the Commandments nor against the minor rules, have not got the right views. Still Others who, though having the proper ideas, neglect to learn, and thus they are unable to understand the deep meaning of the Sutras taught by the Buddha. Others are studious but proud. Because their hearts are be-clouded with pride, so they think highly of themselves and think little of others. They criticise the correct doctrine of the Buddha and become the companions of Mara. Furthermore, Manjusri, some sentient beings, even though they had received from the Tathágata teachings on what to practice, still broke sílas. Some even though they had not broken sílas, broke established rules. Some even though they had not broken sílas or established rules, damaged right views. Some even though they had not damaged right views, gave up learning more teachings; consequently they could not comprehend the profound significance of Sutras as spoken by the Buddha. Some even though they learned many teachings sustained unsubstantiated pride of superiority, and since their minds were covered by unsubstantiated pride of superiority, they were self-righteous, critical of others, suspicious or slanderous of correct Dharma, and became companions to devils.
38 如是愚人,自行邪见,复令无量俱胝有情,堕大险坑。 Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These fools are not only themselves erring, but they also dig pitfalls for millions of others. Foolish people like these are practicing devious views themselves, and in addition causing immeasurable billions of sentient beings to fall into pits of great suffering.
39 此诸有情,应于地狱、傍生、鬼趣,流转无穷。 These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. They then do evil and are incessantly reborn into hells, as animals or as hungry ghosts. These sentient beings should be transmigrating endlessly in realms of hells, animals and ghosts.
40 若得闻此药师琉璃光如来名号,便舍恶行,修诸善法,不堕恶趣,设有不能舍诸恶行,修行善法,堕恶趣者,以彼如来本愿威力,令其现前暂闻名号,从彼命终还生人趣,得正见精进,善调意乐,便能舍家趣于非家,如来法中,受持学处,无有毁犯;正见多闻,解甚深义,离增上慢,不谤正法,不为魔伴,渐次修行诸菩萨行,速得圆满。 But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder's life. They will take up and maintain study of the Tathagata's Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection." It may occur that they then heard the name of the Buddha of Medicine, they may turn from their wickedness, they may follow the right teaching, and they do not fall into evil destinies any more. But if there should be any among them who are unable to turn from wickedness, who do not follow the right teaching, and who fall into evil destinies as a consequence, then, they still have the chance to become men in the next re-birth in case that, through the magic power of the vows of this Tathagata, they are able to hear his name chanted just for a moment. If they take heart to follow the right doctrine and curb their lust, they will be enabled to leave their homes and to become monks. They cling implicitly to the teaching of the Tathagata, swerve no more from it, and from the right principles and learn more, then they will understand the profound meanings. Far from being haughty, they do not criticise the right teaching, do not become companions of Mara. Gradually they will enter the way of Bodhisattvas and will soon attain perfect enlightenment. If they had the opportunity to hear the name of this Tathágata Medicine Guru with Lapis Lazuli Light, then they would renounce wicked activities, cultivate good practices, and not fall into bad realms.
If some fell into bad realms because they were incapable of renouncing wicked activities and cultivating good practices, by the awesome power of that Tathágata’s original vows they would have the opportunity to hear briefly that Tathágata’s epithets. Then they would end their lives there and be reborn as humans. They would obtain right views, be diligent and good at tuning their intention and inclinations.
Thus they would be able to renounce family life and lean toward non-family life (becoming a monastic student). They would receive and uphold practices according to the teachings of the Tathágata without incurring damage or violations of moral principles. They would have right views, learn many teachings, understand the very profound significance of teachings, abstain from unsubstantiated pride of superiority, not disparage right teachings, and not become companions of devils. They would gradually cultivate all Bodhisattva practices and soon attain fulfillment.
41 复次,曼殊室利!若诸有情,悭贪嫉妒,自赞毁他,当堕三恶趣中,无量千岁受诸剧苦;受剧苦已,从彼命终,来生人间,作牛、马、驼、驴,恒被鞭挞,饥渴逼恼;又常负重,随路而行。 "Moreover, Manjushri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Furthermore, Manjushri, there are beings who are avaricious and envious. They praise themselves and depreciate others. For this reason, they fall into the three evil destinies. During innumerable millenniums they suffer misery, after their death they will be reborn among men but as oxen, horses, camels or donkeys. They will be tormented constantly by whip, by hunger, and by thirst; they must carry heavy loads on their backs and walk long ways. Furthermore, Manjusri, if some sentient beings were stingy, greedy, envious, self-praising and disparaging others, then they should fall into three bad realms to experience all sorts of tremendous sufferings for immeasurable thousands of years. Having gone through tremendous sufferings they would end their lives there and be reborn as cows, horses, camels, donkeys in human society, and constantly be tormented by whipping, beating, hunger and thirst. Furthermore, they would often carry heavy loads to walk along roads.
42 或得为人,生居下贱,作人奴婢,受他驱役,恒不自在。 Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease. Even if they were reborn as human beings, they will be reborn in a poor hut, and when they grow up they will become man-servants and maid-servants. They will be ordered around by other people and will never be their own bosses. Or they might be reborn as humans but live at the bottom of the society, working as servants to others, being ordered around to do hard labor, constantly without ease.
43 若昔人中,曾闻世尊药师琉璃光如来名号,由此善因,今复忆念,至心归依。 If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause, are able to remember it and sincerely take refuge with that Buddha, When such beings, in a former incarnation, heard the name of the Buddha of Medicine, they will now be save by Him. If in their past lives as humans they had heard the epithets of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, then by this good cause now they would recall again the epithets and wholeheartedly take refuge in him.
44 以佛神力,众苦解脱,诸根聪利,智慧多闻,恒求胜法,常遇善友,永断魔罥,破无明壳,竭烦恼河,解脱一切生、老、病、死,忧愁、苦恼。 then, by means of the Buddha's spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation." If they remember him and whole-heartedly have recourse to the Buddha, all their sufferings will be removed through His majestic power. Their senses will be sharpened. They will become wise and they would like to listen and become learned. They will strive solely for the sublime teaching; they will hold social intercourse with friends who will lead them to the good deeds. They will cut all nets of Mara. They will pierce the veil of ignorance. They will let the stream of suffering flow off and be released from pains of birth, old age, sickness, death, and all the worries and miseries. Then by the supernatural power of Buddha they would be relieved from all sufferings. Their senses would be sharp and sensitive. They would be wise and would learn many teachings. They would constantly seek superior teachings, often encounter good friends, and forever sever connection with devils. They would break the shell of ignorance, dry up the river of sorrows, and become liberated from all worries and sorrows that are associated with birth, senility, sickness and death.
45 复次,曼殊室利!若诸有情,好喜乖离,更相斗讼,恼乱自他,以身语意,造作增长种种恶业,展转常为不饶益事,互相谋害。 "Moreover, Manjushri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. Still, Manjushri, there are beings who like to do that which is repugnant to others, who like to quarrel and cause displeasure both to themselves and to others. By deeds, words and thoughts, they create all sorts of bad karma. They constantly do harm to each other, they hatch plans to injure one another. Furthermore, Manjusri, if some sentient beings were inclined to devious antagonism, and furthermore engaged in fighting or lawsuits that bring sorrows and confusion to themselves and others, then they have committed, accumulated and cultivated all sorts of bad karmas by their physical, verbal and mental activities. They would constantly do unbeneficial things to plot havoc against one another.
46 告召山林树冢等神;杀诸众生,取其血肉,祭祀药叉罗刹婆等;书怨人名,作其形像,以恶咒术而咒诅之;厌魅蛊道,咒起尸鬼,令断彼命,及坏其身。 They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasaghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies. They pray to the spirits of the mountains, trees and tombs. They kill living things, take their bleeding flesh, and offer it to the Yaksas and Rakshasas. They write down the name of their enemy, make a picture of him, and, by the use of sorcery, they curse over it. They use black magic and poison. They conjure up a ghost from corpse. This puts an end to the life of the enemy and destroys his body. They would call upon the gods of mountains, forests, trees or tombs, and kill all kinds of sentient beings to get blood and flesh for making offerings to yakshas, rakshasas, and the like.
They would make a statue of their enemy and write the enemy’s name on it, and then curse it with evil charms. They would employ sorcery, toxic substances, or call forth ghosts from corpses by magic spells so as to cut short their enemy’s life short or damage their enemy’s body.
47 是诸有情,若得闻此药师琉璃光如来名号,彼诸恶事,悉不能害。 However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. When, by chance, these beings hear of the name of the Buddhas of Medicine, then all these evil things will lose power to harm them. These sentient beings, if they had the opportunity to hear the epithets of this Tathágata Medicine Guru with Lapis Lazuli Light, would be free from harms incurred by all those evil practices.
48 一切展转皆起慈心,利益安乐,无损恼意及嫌恨心;各各欢悦,于自所受生于喜足,不相侵凌,互为饶益 The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another." They learn to have compassion on each other. They wish to be of service, they wish to make each other happy. They renounce malice and the impulse to create suffering. Everyone rejoices. Being contented with the property he owns, he does not covet that of others. They are helpful to each other. At every turn merciful mind would arise in all of them. They would intend to benefit and bring peace and happiness to others, with neither harmful intentions nor feelings of discontent. Each and every one would rejoice and take delight in being content with what they receive in life. They would not afflict one another but instead would bring benefit to one another.
49 复次,曼殊室利!若有四众:比丘、比丘尼、邬波索迦、邬波斯迦,及余净信善男子、善女人等,有能受持八分斋戒,或经一年,或复三月,受持学处,以此善根,愿生西方极乐世界无量寿佛所,听闻正法,而未定者。 "Moreover, Manjushri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. Furthermore, Manjushri, there are four groups in our community: the monk, the nuns, the male devotees, and the female devotees. There are other pious men and women, who believe and observe the first eight of the Ten Commandments. They observe all points from three months to a year. Because of this good seed they have planted, they expect to be reborn in the Western Paradise where the Buddha Amitayus dwells. But, though they hear the correct doctrine of the Buddha, they can not discern and put enough trust in it. Furthermore, Manjusri, if there were members of the four assemblies of Bhikshus, Bhiksunis, Upasakas and Upasikas, and other good men and good women with pure faith, who could receive and maintain the eight-branch rules of fasting and austerity for the duration of one year or one year and three months, and engage in observance of the practices as taught by the Buddha, with this root of goodness they would aspire to be reborn in the western Utmost Joy World of Immeasurable Longevity Buddha in order to listen to the correct teachings there. Yet the outcome of their spiritual development was still unsure.
50 若闻世尊药师琉璃光如来名号,临命终时,有八大菩萨,其名曰:文殊师利菩萨、观世音菩萨、得大势菩萨、无尽意菩萨、宝檀华菩萨、药王菩萨、药上菩萨、弥勒菩萨、是八大菩萨,乘空而来,示其道路,即于彼界种种杂色众宝华中,自然化生。 However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjushri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors." When they hear the name of the Buddha of Medicine at the time of their death, then there will be eight Bodhisattvas who, with magic powers, will traverse the intervening space to come to show them their ways, and amidst the colourful flowers of that world, they will be born there by transformation. If they heard the epithet of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, then at the end of their lives there would be eight great Bodhisattvas who would come by supernatural powers to indicate the path to them. The eight great Bodhisattvas are called, Bodhisattva Manjusri, Bodhisattva Observing Worldly Sounds, Bodhisattva Great Influence Achieved, Bodhisattva Inexhaustible Intent, Bodhisattva Precious Sandalwood Flower, Bodhisattva Medicine King, Bodhisattva Medicine Supreme, and Bodhisattva Maitreya. Then they would naturally and miraculously be born in that world inside all sorts of flowers made of variegated jewels of various kinds.
51 或有因此生于天上,虽生天上,而本善根亦未穷尽,不复更生诸余恶趣。 "Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again. Sometimes they are also born in the Heaven. Though they are born in Heaven, the original good roots are still there, they will not fall into evil destinies again. Some would thereby be born in a heaven realm. Even though they gained rebirth in some heaven that still would not have exhausted their original root of goodness, and they would never be reborn into the bad realms again.
52 天上寿尽,还生人间,或为轮王,统摄四洲,威德自在,安立无量百千有情于十善道;或生刹帝利、婆罗门、居士大家,多饶财宝,仓库盈溢,形相端正,眷属具足,聪明智慧,勇健威猛,如大力士。 When their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. When their life in Heaven is ended, they will again become men. Or they may become supreme rulers, governing the four inhabited continents of the Universe, and rule in independent majesty. Innumerable beings are established in the excellent Karma resulting from the practice of the Ten Commandments. Some are born as Kshatriyas or as Brahmins, some as lay-disciples, some born in a large family. They abound in riches, with their treasuries and granaries overflowing. Their appearance are awe-inspiring. They have enough relatives and kinsmen, they are clever and they gain in wisdom. They are as strong and brave as the most powerful. When their longevities in heaven were exhausted they would be reborn as humans. Some would become wheel-turning kings in charge of four continents, at ease with awe-inspiring character and virtues, and settle immeasurable hundreds of thousands of sentient beings on the path of cultivation of ten virtues. Or be born in important families of Ksatriya or Brahman householders, with abundance of wealth and treasures, and full or overflowing warehouses, possessing proper figure and features, with complete family members, sharp and wise, brave and healthy, vigorous and powerful as a mighty man.
53 若是女人,得闻世尊药师琉璃光如来名号,至心受持,于后不复更受女身。 If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female." If it is a woman who heard the name of the Buddha of Medicine, and if she whole-heartedly cherishes it, she shall never again become a woman in the next re-birth. In the case of women, if they had heard the epithet of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, and maintained it with all their hearts, then later they would never again receive a female body.
54 复次,曼殊室利!彼药师琉璃光如来得菩提时,由本愿力,观诸有情,遇众病苦、瘦挛干消、黄热等病;或被魇魅蛊毒所中,或复短命,或时横死,欲令是等病苦消除,所求愿满。 "Moreover, Manjushri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all these sicknesses and sufferings, and to fulfill their wishes." Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata, had attained perfect Enlightenment, to become the Buddha of Medicine, he saw by virtue of his vows, that the beings were suffering from all sorts of diseases, such as tuberculosis, bilious fever, or that they were affected by a spell or by poison, or that some were by their nature short-lived, or that some have died a violent death. He wish to fulfil all their desires by putting an end to all these diseases and miseries. Furthermore, Manjusri, when that Tathágata Medicine Guru with Lapis Lazuli Light attained Bodhi, through the power of his original vows he observed that sentient beings were suffering from all kinds of diseases such as weight-loss, convulsion, dryness, shrinking, jaundice, and fever, or were tormented by sorcery or toxic substances, or had their lives cut short, or sometimes encountered tragic and unexpected deaths. He wanted to render all such disease and suffering extinct, and also wanted all wishes to be fulfilled.
55 时彼世尊入三摩地,名曰除灭一切众生苦恼。 “At that time, the World Honored One entered a samadhi called "extinguishing the suffering and distress of all beings." Therefore the World's Most Venerable entered into a Samadhi called the Removal of Suffering for All Beings. Then that World Honored One entered the Samádhi called ‘Eradicating Suffering and Sorrow of all Sentient Beings.’
56 既入定已,于肉髻中,出大光明,光中演说,大陀罗尼曰: After he entered this samadhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificentdharani: While He was in this contemplation a great radiance of light of light was sent forth from his Ushnisa, and he pronounced the great Dharani as follows: After he had entered the Samádhi, great brightness issued forth from Usnisa at the top of his head, and in this brightness he pronounced the great Dharani by saying:
57 南谟薄伽伐帝,鞞杀社窭噜,薜琉璃,钵喇婆,喝啰阇也,怛他揭多耶,阿啰喝帝,三藐三勃陀耶,怛侄他,唵,鞞杀逝,鞞杀逝,鞞杀社,三没揭帝莎诃。 Na mo bo qie fa di. Bi sha she. Ju lu bi liu li. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he. NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA
TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM
BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA
Na Mo Bo Qie Fa Di, Bei Sha She Ju Lu, Bi Liu Li, Bo La Po, He Luo She Ye, Da Tuo Jie Duo Ye, A Luo He Di, San Miao San Bo Tuo Ye, Da Zhi Ta, An, Bei Sha Shi, Bei Sha Shi, Bei Sha She, San Mo Jie Di, Suo He.
(Translator’s note: The Dharani is written in Pin Yin.)
58 尔时光中,说此咒已,大地震动,放大光明,一切众生,病苦皆除,受安隐乐。 After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings' sicknesses and sufferings were cast off, and they felt peaceful and happy.” When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest. When the mantra was thus spoken in the light the earth trembled and emitted huge brightness. All sentient beings were rid of sickness and suffering, and attained the happiness of peace and stability.
59 曼殊室利!若见男子女人,有病苦者,应当一心为彼病人,常清净澡漱,或食或药,或无虫水,咒一百八遍,与彼服食,所有病苦悉皆消灭。 "Manjushri, if you see a man or a woman who is ill, you should single-mindedly and frequently clean and bathe him and rinse his mouth. Provide him with food, medicine, or water that is free of insects, over any of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. Manjusri, if one encountered men or women with sickness, one should wholeheartedly clean, rinse and bath those patients regularly, and provide them with food, medicine or insect-free water that has been blessed with one hundred and eight repetitions of this mantra, all of their sickness and suffering would then be extinguished.
60 若有所求,至心念诵,皆得如是,无病延年,命终之后,生彼世界,得不退转,乃至菩提。 If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha's land. He will become irreversible and will ultimately attain Bodhi. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. If one sustained some wishes and wholeheartedly repeated this mantra, then all wishes would come true. One would be free from sicknesses and live longer, and after one’s life has ended one would be reborn in his world and attain no-regress on the path until achieving Bodhi.
61 是故曼殊室利,若有男子女人,于彼药师琉璃光如来,至心殷重,恭敬供养者,常持此咒,勿令废忘。 Therefore, Manjushri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata, they should always recite this mantra and never forget it." Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it. Therefore, Manjusri, if there were men or women that wholeheartedly and solemnly paid respect and made offerings to that Tathágata Medicine Guru with Lapis Lazuli Light, they should constantly recite this mantra so that they would not give it up or forget about it.
62 复次,曼殊室利!若有净信男子女人,得闻药师琉璃光如来,应正等觉,所有名号,闻已诵持;晨嚼齿木,澡漱清净,以诸香华,烧香涂香,作众伎乐,供养形像;于此经典,若自书,若教人书,一心受持,听闻其义;于彼法师,应修供养,一切所有资身之具,悉皆施与,勿令乏少;如是便蒙诸佛护念,所求愿满,乃至菩提。 "Moreover, Manjushri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this Sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi." Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment. Furthermore, Manjusri, if men and women of pure faith had the opportunity to have heard all epithets of Tathágata Medicine Guru with Lapis Lazuli Light, Arhat, Rightly and Fully Enlightened One they would maintain them by recitations. In the morning they chew tooth-wood, rinse and bathe to clean themselves, and offer fragrant flowers, burning incenses, perfumes, all kinds of dances and music to images and statues of this Buddha.
As to this sutra, they have either copied it by themselves or ordered others to do so; they sustained it wholeheartedly and listened to the teachings on its significance. As regards Dharma teachers who provided such explanations they should practice making offerings to sustain them; all things related to their sustenance should be offered as gifts to them so as not to let them be in want or scarcity of something. Thus they would be protected and cared for by all Buddhas, and the wishes they sought after would be fulfilled, even up to their attainment of Bodhi.
63 尔时,曼殊室利童子白佛言:世尊!我当誓于像法转时,以种种方便,令诸净信善男子、善女人等,得闻世尊药师琉璃光如来名号,乃至睡中亦以佛名觉悟其耳。 At that time, the Pure Youth Manjushri said to the Buddha, "World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha's name." Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. Then Boy Manjusri told the Buddha, "World Honored One, I should vow that during the period of the spreading of semblance of the Dharma I will use all sorts of skillful means so that good men and good women with pure faith will hear the epithet of the World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, even to enlighten their ears by this Buddha’s name during their sleep.
64 世尊!若于此经受持读诵,或复为他演说开示;若自书,若教人书;恭敬尊重,以种种花香、涂香、末香、烧香、花鬘、璎珞、幡盖、伎乐,而为供养;以五色彩,作囊盛之;扫洒净处,敷设高座,而用安处。 "World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, World Honored One, if one sustained this sutra through recitation and reading, or furthermore expounded its significance and revealed its essence to others, if one copied it by oneself or ordered others to copy it, and respectfully and reverently made offerings of all sorts of floral fragrance, perfumes, powdered incenses, burning incenses, floral garlands, jeweled necklaces, banners, canopies, dances and music to it, and if one made a bag of five-color silk to contain it, and swept and sprinkled to clean up a spot, then set up a high throne there for the sutra to be well placed,
65 尔时,四大天王与其眷属,及余无量百千天众,皆诣其所,供养守护。 At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it. then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. then the Four Great Heavenly Kings together with their retinues and the remaining immeasurable hundreds of thousands of heavenly beings would all arrive there to make offerings to it and to guard it.
66 世尊!若此经宝流行之处,有能受持,以彼世尊药师琉璃光如来本愿功德,及闻名号,当知是处无复横死;亦复不为诸恶鬼神,夺其精气;设已夺者,还复如故,身心安乐。 World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energy by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind." World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody’s spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind." World Honored One, if where this treasure of a sutra were in circulation, there were people that could receive and sustain it, then by the merits and the original vows of that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, and hearing of his epithets, one should know that there would be no more tragic and accidental deaths, nor would people there be robbed of their essential air anymore by evil ghosts or deities. If some had been robbed of their essential air, they would recover from such losses and retain peace and enjoyment of both body and mind."
67 佛告曼殊室利:如是!如是!如汝所说。 The Buddha told Manjushri, "So it is, so it is! It is exactly as you say. Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Buddha told Manjusri, "Thus is the case; thus is the case. It is just as you said.
68 曼殊室利!若有净信善男子、善女人等,欲供养彼世尊药师琉璃光如来者,应先造立彼佛形像,敷清净座而安处之;散种种花,烧种种香,以种种幢幡庄严其处;七日七夜,受持八分斋戒,食清净食,澡浴香洁,着新净衣,应生无垢浊心,无怒害心,于一切有情,起利益安乐,慈、悲、喜、舍,平等之心,鼓乐歌赞,右绕佛像。 Manjushri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity. Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha's image. Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Manjusri, if there were good men or good women with pure faith that would like to make offerings to that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, they should first of all have that Buddha’s image or statue made, and set up a clean throne to secure it there. Scatter all sorts of flowers around it, and burn all kinds of incenses. Adorn its seat with all kinds of banners and flags. Receive and maintain the eight-branch rules of fasting and austerity for the duration of seven days and seven nights. Eat pure foods, bath to become clean and fragrant, and wear clean new clothing. Good men and women should develop stainless, anger-less and a harmless mind. To all sentient beings let there arise the mind of benefiting, peace and happiness, mercy, compassion, joy, renunciation and equality. Play drums and music, and sing praises while circumambulating clockwise around the image of the Buddha.
69 复应念彼如来本愿功德,读诵此经,思惟其义,演说开示。 Moreover, they should recall the merit and virtue of that Tathagata's past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. Furthermore, one should recall the merits and original vows of that Tathágata, read and recite this sutra, ponder on its significance, and expound it to people so as to reveal its essence.
70 随所乐求,一切皆遂:求长寿得长寿,求富饶得富饶,求官位得官位,求男女得男女。 Then they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one." What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. Then whatever one would like to attain will all be realized. Those wishing for longevity will attain longevity; those wishing for wealth and abundance will attain wealth and abundance; those wishing for official positions will attain official positions; those wishing for son or daughter will obtain a son or daughter.
71 若复有人,忽得恶梦,见诸恶相,或怪鸟来集,或于住处,百怪出现;此人若以众妙资具,恭敬供养彼世尊药师琉璃光如来者,恶梦恶相,诸不吉祥,皆悉隐没,不能为患。 "Moreover, if a person who suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. If there were someone that suddenly started having bad dreams, saw various bad signs, noticed strange birds came to gather around, or had all kinds of strange phenomena occurred at his residence, you should know that if this person respectfully offered all kinds of wondrous items of sustenance to that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, then bad dreams, bad signs and all un-auspicious phenomena would disappear and could not cause any harm.
72 或有水、火、刀、毒、悬险、恶象、师子、虎、狼、熊、罴、毒蛇、恶蝎、蜈蚣、蚰蜒、蚊虻等怖;若能至心忆念彼佛,恭敬供养,一切怖畏皆得解脱。 When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish." Or if there were undue fright of water, fire, knife, poison, impending danger, violent elephants, lions, tigers, wolfs, bears, venomous snakes, venomous scorpions, centipedes, millipedes, mosquitoes, horse fly’s, etc., and if one could wholeheartedly recall that Buddha and respectfully make offerings, then all such fears would be relieved.
73 若他国侵扰,盗贼反乱;忆念恭敬彼如来者,亦皆解脱。 When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well." - If a foreign country invaded or robbers and thieves revolted, those who recalled and showed respect to that Tathágata would all be relieved of such dangers!"
74 复次,曼殊室利!若有净信善男子、善女人等,乃至尽形不事余天,惟当一心归佛、法、僧,受持禁戒,若五戒、十戒、菩萨四百戒、比丘二百五十戒、比丘尼五百戒,于所受中或有毁犯,怖堕恶趣,若能专念彼佛名号,恭敬供养者,必定不受三恶趣生。 "Moreover, Manjushri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha's name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies. Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals." Furthermore, Manjusri, if there were good men or good women with pure faith, they should, for the rest of their lives, attend to no other deities, but wholeheartedly take refuge in the Buddha, Dharma and Sangha, as well as observe the sílas of abstention. If among the five sílas, ten sílas, four hundred sílas of Bodhisattvas, two hundred fifty sílas of Bhikshus, or five hundred sílas of Bhiksunis that one had received some were violated and one were in fear of falling into bad realms, then those who could repeat solely that Buddha’s epithets and respectfully make offerings would definitely not be born into the three bad realms.
75 或有女人,临当产时,受于极苦;若能至心称名礼赞,恭敬供养彼如来者,众苦皆除。 If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled. A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, Or if some women were experiencing tremendous suffering during pregnancy or childbirth, and they could wholeheartedly repeat the name of that Tathágata, salute, praise, and respectfully make offerings to him, then all such sufferings would be relieved.
76 所生之子,身分具足,形色端正,见者欢喜,利根聪明,安隐少病,无有非人,夺其精气。 The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments; and no evil spirit will come to rob him of his vitality." the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality. Children thus born would possess complete faculties, proper shapes and colors, be liked by whoever sees them, be sharp, understanding and responsive, peaceful and stable, seldom get sick, and be without non-humans that would rob their essential air.
77 尔时,世尊告阿难言:如我称扬彼世尊药师琉璃光如来所有功德,此是诸佛甚深行处,难可解了,汝为信不? At that time the World Honored One said to Ananda, "The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?" Then the Buddha spoke to Ananda: "If I praise the virtues of the Buddha of Medicine and let you know that the actions of the Buddha have an occult meaning that it is difficult to understand. Can you believe me?" Then World Honored One told Ánanda, "As I declared and praised all the merits of that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, since this belonged to the sphere of very profound activities of the Buddhas and was difficult to comprehend, did you believe it or not?"
78 阿难白言:大德世尊!我于如来所说契经,不生疑惑;所以者何?一切如来身语意业,无不清净。 Ananda said, "Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas' karmas of body, speech, and mind are pure. Ananda said: "Virtuous World honoured One, I have no doubt in my belief about the Sutras of Tathagata. My reason for this belief is that the karma of Tathagatas, formed through deeds, words and thoughts, is perfectly pure. Ánanda replied, "Great Virtuous One, World Honored One, to sutras spoken by the Tathágata I had no doubt arising. Why was it so? The physical, verbal and mental activities of all Tathágatas are without impurities.
79 世尊!此日月轮,可令堕落;妙高山王,可使倾动,诸佛所言,无有异也。 World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change." World-honoured, the disc of this sun and moon may be torn down, the inconceivable high Sumeru mountain may be shaken, but the words of the Buddhas will never change. World Honored One, sun and moon could be made to fall down, Mount Sumeru could be toppled or moved, and yet what the Buddhas said would not vary.
80 世尊!有诸众生,信根不具,闻说诸佛甚深行处,作是思惟:云何但念药师琉璃光如来一佛名号,便获尔所功德胜利?由此不信,反生诽谤;彼于长夜,失大利乐,堕诸恶趣,流转无穷。 "World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves, 'How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata?' Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly." World-honoured, the beings whose faith is as yet insufficient may question the occult meaning of the Buddha’s acts. They think: How is it possible that, by only remembering the name of the Master of Healing, Azure Radiance Tathagata, we can reap so many blessings? Then they do not believe, nay, they challenge. Such people forfeit their blessing and joy over one long night, they fall into evil existences and drift eternally in the stream of miserable life." World Honored One, some sentient beings lacked the root of faith, upon hearing about the sphere of very profound activities of the Buddhas, they would think thus: how could all those merits and superior benefits be obtained by simply repeating the epithets of one Buddha, Tathágata Medicine Guru with Lapis Lazuli Light? Due to this disbelief, in reaction there arose slander. They would lose great advantage and happiness in the extensive night of ignorance, fall into various bad realms, and transmigrate endlessly."
81 佛告阿难:是诸有情,若闻世尊药师琉璃光如来名号,至心受持,不生疑惑,堕恶趣者,无有是处。 The Buddha told Ananda, "If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies. Then Buddha told Ananda: "When all these beings hear the name of the World-honoured Master of Healing, Azure Radiance Tathagata and cherish it whole-heartedly, and have no more doubts, then it is impossible for them to fall into evil destinies again. Those who have fallen into evil destinies, they have done no good deeds. Buddha told Ánanda, "These sentient beings, if they heard the epithets of the World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, and wholeheartedly maintained repetition thereof without any doubt arising, then it could not be the case that they would fall into the bad realms.
82 阿难!此是诸佛甚深所行,难可信解;汝今能受,当知皆是如来威力。 Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata. Ananda, this is the occult meaning of the acts of the Tathagatas; it is hard to believe! You can conceive of it now, and so you know that all that I have told you has its root in the power of the Tathagatas. Ánanda, this belonged to very profound activities of Buddhas and was difficult to believe or comprehend. Now you could receive it; you should know that it was all due to the awesome power of the Tathágata.
83 阿难!一切声闻、独觉,及未登地诸菩萨等,皆悉不能如实信解;惟除一生所系菩萨。 Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood, are capable of understanding. Ananda, all Shramanas and Pratyekabuddhas, and the Bodhisattvas who have not yet reached the ten stages, are unable to believe the full truth and to expound it, only the Bodhisattva who has only one life that binds him can do it. Ánanda, all Sravakas, Pratyekabuddhas, and Bodhisattvas that had not attained Bhumis, cannot believe and comprehend it as truth, except Bodhisattvas that are on the verge of attaining Buddhahood.
84 阿难!人身难得,于三宝中,信敬尊重,亦难可得;闻世尊药师琉璃光如来名号,复难于是。 Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, it is difficult to get a human body. It is also difficult to have faith in the Triple Gems, to believe and to revere them. But it is still more difficult to hear the name of the Master of Healing, Azure Radiance Tathagata. Ánanda, a human body is difficult to attain. It is also difficult to attain faith, respect and reverence with regard to the Triple Gems. It is even more difficult than these to hear the epithets of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light.
85 阿难!彼药师琉璃光如来,无量菩萨行;无量善巧方便;无量广大愿;我若一劫,若一劫余而广说者,劫可速尽,彼佛行愿,善巧方便,无有尽也。 Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably vast, great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha's practices, vows, and skillful expedients have no end!" Ananda, the Bodhisattva deeds of the Buddha of Medicine, his skilful means to convert the beings, and his far reaching vows are innumerable. If I should expound them in great detail, I could speak kalpa after kalpa and even longer, the kalpas would soon be exhausted, but the deeds, the vows, and the skilful means of the Buddha would not be exhausted." Ánanda, if the immeasurable Bodhisattva activities, immeasurable skillful means and immeasurable extensive great vows of that Tathágata Medicine Guru with Lapis Lazuli Light were to be expounded extensively by me for one kalpa or even over one kalpa, soon the kalpa would be over and yet that Buddha’s activities, vows and skillful means could not be exhausted."
86 尔时,众中有一菩萨摩诃萨,名曰救脱,即从座起,偏袒右肩,右膝着地,曲躬合掌而白佛言:大德世尊!像法转时,有诸众生,为种种患之所困厄,长病羸瘦,不能饮食,喉唇干燥,见诸方暗,死相现前;父母、亲属、朋友、知识,啼泣围绕。 At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, "Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. There was, at that time, a great Bodhisattva in the community. His name was Seeker of Salvation. He stood up from his seat, bared his right shoulder, touched the earth with his right knee, bowed with the palms of his hands joined together, and said to the Buddha: "Virtuous World honoured, in the decline of the formal period there shall be beings who are exhausted by many misfortunes, they are thin in consequence of long illness. Such a being can neither eat nor drink, his lips and throat are dry. Everything he sees is dark. The signs of death are presently manifest. His parents, family, relatives and friends stand around him weeping. Then among the assembly there was a great Bodhisattva by the name of "Salvation." He rose up from his seat, exposed his right shoulder as a gesture of respect, his right knee to the ground, bowed his body, folded his palms, and said to the Buddha, "Great Virtuous One, World Honored One, during the period of the spreading of semblance of the Dharma some sentient beings would be tormented by all sorts of diseases. Due to chronic illness they would be weak and thin, and could not eat or drink. Their throats and lips would be dry, and they would see darkness everywhere. Signs of impending death would be present, with parents, relatives, friends and acquaintances surrounding them and crying bitter tears.
87 然彼自身,卧在本处,见琰魔使,引其神识,至于琰魔法王之前;然诸有情,有俱生神,随其所作,若罪若福,皆具书之,尽持授与琰魔法王。 While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. His body lies on the bed, he sees the messengers of Yama leading his spirit to the judge. Verily, all beings have a spirit which originates with them. Everything they have done, be it good or bad, was in the record. Everything was kept with judge Yama. Even while their bodies would still lie at the same place, they would see agents of Yama leading their consciousness to the presence of Judicial King Yama and know that each sentient being had an accompanying god since birth that would record whatever that sentient being had done, be it sinful or meritorious.
88 尔时,彼王推问其人,计算所作,随其罪福而处断之。 At that time, King Yama interrogates this person in order to tally his karma and mete out judgment according to his good and evil deeds. Just at that time, this judge questions the man. He sums up his deeds. He assigns him his place according to the proportion of his good and bad deeds. The records would all be presented to the Judicial King Yama, and then the King would question this person, evaluate what had been done, and hand down judgment according to his sins and merits.
89 时,彼病人亲属、知识,若能为彼归依世尊药师琉璃光如来,请诸众僧,转读此经,然七层之灯,悬五色续命神幡,或有是处,彼识得还。 At that time, if the sick person's relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five-colored banners for prolonging life, then it is possible for his spirit to return. If at that time the relatives and friends of this sick man could make him believe in the Buddha of Medicine and ask the monks to recite this Sutra, light a seven-layer lantern, hang up either consciousness may returns At that time if relatives and acquaintances of that patient could, on his behalf, take refuge in World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, beseech monks to recite this sutra, light seven-layer lamps, and hang five-color banner of consciousness for extension of longevity, then it could happen that his consciousness might return and he would be able to see the whole process clearly like in a dream.
90 如在梦中,明了自见;或经七日,或二十一日,或三十五日,或四十九日,彼识还时,如从梦觉,皆自忆知善不善业所得果报。 As if in a dream, the person will see everything very clearly himself. If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. after seven, twenty-one, thirty-five, or forty-nine days. At that time when he returns consciousness, he feels like awakened from a dream, he remembers the award he has received for his good or bad deeds. For he has himself been a witness of the reward of his deeds." Or it could take seven days, twenty-one days, thirty-five days, or forty-nine days for the returning to happen. When the consciousness would return it would be similar to waking up from a dream but the person would remember what consequences each good or bad karma would lead to.
91 由自证见业果报故,乃至命难,亦不造作诸恶之业。 Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. He remembers this throughout his life’s hardships, he no longer commits any evil deed. Since they had witnessed in person the consequences of karma, even when facing dangers to their life they would not commit bad karma.
92 是故,净信善男子、善女人等,皆应受持药师琉璃光如来名号,随力所能,恭敬供养。 Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him." Therefore men and women who are firm in their faith cherish the name of the Master of Healing, Azure Radiance Tathagata, worship Him and make offerings to Him with what they can. Therefore, all good men and good women with pure faith should maintain repetition of the epithets of Tathágata Medicine Guru with Lapis Lazuli Light, and respectfully make offerings as much as they could."
93 尔时,阿难问救脱菩萨曰:善男子!应云何恭敬供养彼世尊药师琉璃光如来续命幡灯,复云何造? At that time, Ananda asked the Bodhisattva Who Rescues and Liberates, "Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?" At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how shall we worship the Buddha of Medicine and make offerings to Him? What are the significances of the banners and the lanterns?" Then Ánanda asked Bodhisattva Salvation, "Good man, how should one respectfully make offerings to that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light? And how do we construct the banner and lamp for the extension of longevity?"
94 救脱菩萨言:大德!若有病人,欲脱病苦,当为其人,七日七夜,受持八分斋戒,应以饮食及余资具,随力所办,供养比丘僧; The Bodhisattva Who Rescues and Liberates said, "Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give. The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick people whom one wishes to free from their sufferings, it is necessary to keep the eight prohibitory commands during seven days and nights, and to make offerings of food and drink and other things, according to one’s capability, to the congregation of monks; Bodhisattva Salvation said, "Great Virtuous One, if there were a patient who would like to relieve suffering of illness, then on that person’s behalf one should receive and maintain the eight-branch rules of fasting and austerity for the duration of seven days and seven nights. One should make offerings of foods, drinks and other sustenance, as much as one could, to Bhikshus.
95 昼夜六时,礼拜行道,供养彼世尊药师琉璃光如来;读诵此经四十九遍;然四十九灯;造彼如来形像七躯,一一像前各置七灯,一一灯量大如车轮,乃至四十九日,光明不绝;造五色彩幡,长四十九磔手,应放杂类众生至四十九;可得过度危厄之难,不为诸横恶鬼所持。 During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five-colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts." to perform worship according to the ritual, for six times day and night and have offerings made to the Buddha of Medicine; to recite this Sutra forty-nine times, to light up forty-nine lamps, to have seven image of the Tathagata made, to have seven lamps put infront of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine days these lamps must be kept burning unceasingly. Hang up five-coloured banners, forty-nine spans long, and set free various kinds of animals to the number of forty-nine. In this way, the sick people are made to overcome the danger of being violently killed by evil spirits." Three times in daytime and three times in the nighttime one should make prostration and offerings to that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light. One should recite this sutra forty-nine times. One should light forty-nine lamps as follows: have seven statues of that Tathágata made; in front of each statue place seven lamps, with each lamp as large as a wheel, and sustain the brightness for forty-nine days. One should have a five-color silk banner made that is forty-nine vitasti (the length between extended thumb and middle finger) long. One should release various kinds of sentient beings to freedom, and the total number should be up to forty-nine. Thus the patient could overcome the danger, and not become hostage to those malicious ghosts of various accidental deaths."
96 复次,阿难!若刹帝利灌顶王等,灾难起时,所谓人众疾疫难,他国侵逼难,自界叛逆难,星宿变怪难,日月薄蚀难,非时风雨难,过时不雨难。 "Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, revolution in his own country, ominous displacement in a constellation, eclipse or the sun or the moon, wind and rain out season or drought through no rain, Furthermore, great virtuous Ánanda, if calamities arose to Ksatriya Initiated Kings, such as epidemics, invasion by foreign countries, rebellion from within, abnormal phenomena of astrology, eclipse and waning of sun or moon, out of season winds and rains, rains overdue,
97 彼刹帝利灌顶王等,尔时应于一切有情起慈悲心,赦诸系闭;依前所说供养之法,供养彼世尊药师琉璃光如来。 those ksatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners. They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. this Kshatriya or Abhisecana King must then have pity on all beings, set all captives free, perform the above mentioned ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine. then those Ksatriya Initiated Kings should develop compassionate mind toward all sentient beings. They should release prisoners from jails, and make offerings according to the ways of making offerings as stated above to that World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light.
98 由此善根,及彼如来本愿力故,令其国界即得安隐:风雨顺时,谷稼成熟;一切有情无病欢乐;于其国中,无有暴恶药叉等神恼有情者;一切恶相,皆即隐没;而刹帝利灌顶王等,寿命色力,无病自在,皆得增益。 Due to these good roots and the power of that Tathagata's past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yakshas or other spirits that harm sentient beings, and all evil omens will vanish. The kshatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. " As a consequence of these good deeds and the power of original vow of Tathagata, he will bring about the result that his country will be delivered, that wind and rain will come in good time, and will let the crops ripe, that the people will be happy without sickness, that no cruel Yaksha in his country will torment the people, and that all evil omens will at once disappear. And the Kshatriya’s or Abhisecana King’s life, material appearance, vitality, and sickless independence will all be benefited. Due to this root of goodness and the power of the original vows of that Tathágata, right then their country would be rendered peaceful and secure, rains and winds would arrive in season, grains and crops would mature, and all sentient beings would be free from illnesses and joyful. In their countries there would be no violent malicious deities such as yakshas that tend to torment sentient beings. All bad signs would disappear right away.
As to the Ksatriya Initiated Kings, their longevity, physical strength, freedom from diseases, and ease would all increase and improve.
99 阿难!若帝后、妃主、储君、王子、大臣、辅相、中宫婇女、百官、黎庶,为病所苦,及余厄难;亦应造立五色神幡,然灯续明,放诸生命,散杂色华,烧众名香,病得除愈,众难解脱。 "Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties." Ananda, if the Queen, the wives of the princes, the crown-prince, the princes, the ministers, the court councillors, the ladies of the palace, the provincial officials or the common people suffering from diseases, or if another calamity occurs, he shall also hang up five-coloured banners for warding off all the evil spirits, light lamps and keep them burning, set animals free, strew many coloured flowers, burn precious incense, then the diseases will be cured and all afflictions will vanish. Great virtuous Ánanda, if queens, imperial concubines, crown princes, princes, high officials, ministers, palace retainers, government officials, or ordinary people were tormented by sickness or other disasters, they should also have five-color banners of consciousness made and set it up, light lamps and continue their brightness, release various lives, scatter flowers of variegated colors, and burn all sorts of fine incenses. Thus their illnesses and all their hardships would be relieved.
100 尔时,阿难问救脱菩萨言: 善男子!云何已尽之命而可增益? Then Ananda asked the Bodhisattva Who Rescues and Liberates, "Good man, how can a life that has come to an end be prolonged?" Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how can a life that has come to an end be prolonged?" Then Ánanda asked Bodhisattva Salvation, "Good man, how can a life that was ending be extended?"
101 救脱菩萨言:大德!汝岂不闻如来说有九横死耶?是故劝造续命幡灯,修诸福德;以修福故,尽其寿命,不经苦患。 The Bodhisattva Who Rescues and Liberates answered, "Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives." The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear that the Tathagatas say that there are nine kinds of violent deaths? Therefore, I exhort you to hang up the life prolonging banner, to light up the lamps, and to perform the pious deeds. By performing the pious deeds, one’s life come to a natural end without suffering from any painful experience." Bodhisattva Salvation said, "Great Virtuous One, haven’t you heard Tathágata said that there were nine kinds of accidental deaths? Therefore, I recommended people to have a banner and lamps made for the extension of longevity and to accumulate various meritorious virtues. Through accumulation of merits one would live the entire life without experiencing suffering and calamities."
102 阿难问言:九横云何? Ananda asked, "What are the nine kinds of untimely death?" Ananda asked: "what are the nine kinds of violent deaths?" Ánanda asked, "What are the nine kinds of accidental deaths?"
103 救脱菩萨言:若诸有情,得病虽轻,然无医药及看病者,设复遇医,授以非药,实不应死而便横死。 The Bodhisattva Who Rescues and Liberates said, "There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death. The Bodhisattva Seeker of Salvation said: "The nine violent deaths are; (1) There are beings who become sick. Though the sickness is not serious but there is neither medicine nor a doctor for the treatment. In case they take the wrong medicine, they may meet violent death which can very well be avoided. Bodhisattva Salvation said, "If sentient beings got sick even though only mildly, and yet went without treatment, medication or a nurse; furthermore suppose that they were given wrong medication by the doctor they encountered, then, even though they should not have died, yet they unexpectedly died right away.
104 又信世间邪魔、外道、妖孽之师,妄说祸福,便生恐动,心不自正,卜问觅祸,杀种种众生,解奏神明,呼诸魍魉,请乞福佑,欲冀延年,终不能得;愚痴迷惑,信邪倒见,遂令横死,入于地狱,无有出期,是名初横。 Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death." Some trust in Maras and Heretics, or masters of magical and bewitching powers. From a frivolous prediction of good or bad luck, fear and uneasiness arises. Those people whose own heart cannot clearly discern, question fortune-tellers whether misfortunes awaits them. Some kill living beings for a sacrifice in order to propitiate the spirits. Some call out to the evil spirits and ask for protection, they wish to prolong their lives, but all to no avail. They are ignorant of the right way. They believe in heterodox views, not recognising the doctrine of moral karma. This leads in the end to a violent death. They enter into hell and can never get out of it. This is the first violent death. In addition, they believed evil teachers of worldly wicked and heterodox doctrines. Upon hearing those teachers’ arbitrary sayings of fortune and misfortune they became frightened and affected. Their minds did not adhere to righteousness; instead they looked for misfortune by asking for divinations. They killed various kinds of sentient beings, and cut them up as offerings to deities. They called upon various spirits of mountains, rivers, trees or rocks to beg for blessings of fortune. They desired and expected to extend their longevity, but eventually they could not get it. Being ignorant and confused, they believed in erroneous and perverse views. Consequently they died unexpectedly and entered the hell realm without a date for escape. This is called the first kind of accidental death.
105 二者,横被王法之所诛戮。 "The second kind of untimely death is to be executed at the hands of the law. (2) Some are violently executed by order of the law. The second kind of accidental deaths are those who were abruptly slaughtered by royal decree.
106 三者,畋猎嬉戏,耽淫嗜酒,放逸无度,横为非人夺其精气。 The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one's essence and energy. (3) Some hunt for pleasure, lead and unrestrained life with women and wine, and dissipated without halt and limit. Then the fiends come and violently snatch their spiritual vigour. The third kind of accidental deaths are those who engaged in hunting and playing, addicted to promiscuity and drinking, displayed uninhibited indulgence, and were abruptly robbed of their essential air by non-humans.
107 四者,横为火焚。 The fourth is to be burned to death; (4) Some come to a violent end by being burnt by fire. The fourth kind of accidental deaths are those who were abruptly burned by fire.
108 五者,横为水溺。 the fifth is to drown; (5) Some come to a violent end by being drowned. The fifth kind of accidental deaths are those who were abruptly drowned by water.
109 六者,横为种种恶兽所啖。 the sixth is to be devoured by wild beasts; (6) Some come to a violent end by being devoured by wild beasts. The sixth kind of accidental deaths are those who were abruptly bitten by various kinds of fierce animals.
110 七者,横堕山崖。 the seventh is to fall from a steep cliff; (7) Some come to a violent end by falling from a steep cliff. The seventh kind of accidental deaths are those who accidentally fell off cliffs.
111 八者,横为毒药、厌祷、咒诅、起尸鬼等之所中害。 the eighth is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; (8) Some come to a violent end by being destroyed by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical influence to resurrect a corpse and cause it kill another person. The eighth kind of accidental deaths are those who abruptly fell victim to poisons, malicious prayers, curses, ghosts called forth from corpses, etc.
112 九者,饥渴所困,不得饮食而便横死。 the ninth is to die from hunger and thirst. (9) Some suffer hunger and thirst, do not get anything to eat or drink and thus die an untimely death. The ninth kind of accidental deaths are those who were suffering from hunger and thirst but could not obtain foods and drinks, and consequently died prematurely.
113 是为如来略说横死,有此九种。 These are the nine kinds of untimely deaths generally spoken of by the Tathagata. These are what Tathagata briefly named as the nine kinds of violent deaths. Such were the Tathágata’s brief account of these nine kinds of accidental deaths.
114 其余复有无量诸横,难可具说。 There are also innumerable other kinds which cannot all be spoken of here." Besides, there are innumerable other kinds which cannot all be told here. Besides them there are, in addition, immeasurable various kinds of accidental deaths that are difficult to enumerate fully."
115 复次,阿难!彼琰魔王主领世间名籍之记。 "Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. In addition, Ananda, the judge Yama keeps a complete list, with the deeds of each inhabitant on earth recorded, Furthermore, great virtuous Ánanda, understand that King Yama is in charge of records of the names of all the people in the world.
116 若诸有情,不孝五逆,破辱三宝,坏君臣法,毁于信戒,琰魔法王,随罪轻重,考而罚之。 If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses. if any of the beings are not filial and commit the five mortal sins, revile the Triple Gems, infringe the laws of the country, and violate the natural moral laws, then the judge Yama examines, whether their sins were grave or light, and punishes them accordingly. If sentient beings had been un-filial, committed the five heinous sins, damaged or disgraced the Triple Gem, violated rules among sovereigns and officials, or transgressed faith and sílas, then Judicial King Yama would ascertain the heaviness or lightness of their sins and punish them accordingly.
117 是故我今劝诸有情,然灯造幡,放生修福,令度苦厄,不遭众难。 Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters." Therefore I now ask all beings to light up the lamps and hang up the banners, to set free the animals, and to do good deeds, so that misery and grief can be overcome and the life’ hardships can be avoided. Therefore, now I urge sentient beings to light lamps, make banners, release lives and accumulate merits, so that they would overcome sufferings and dangers and remain free from all disasters.
118 尔时,众中有十二药叉大将,俱在会坐,所谓: At that time, twelve great yaksha generals were present in the assembly. They were: At that time, there were twelve Yaksha spiritual generals in the assembly, viz: Then among the assembly there were twelve Yaksha Great Generals; all sat together. They were the so-called:
119 宫毗罗大将,伐折罗大将,迷企罗大将,安底罗大将,頞你罗大将,珊底罗大将,因达罗大将,波夷罗大将,摩虎罗大将,真达罗大将,招杜罗大将,毗羯罗大将。 General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Catura, and General Vikarala. General Kumbhira,General Vajra,General Mihira,General Andira,General Majira,General Shandira,General Indra,General Pajra,General Makura,General Sindura,General Catura,General Vikarala. Great General Gong Pi Luo, Great General Fa Zhe Luo, Great General Mi Qi Luo, Great General An Di Luo, Great General E Ni Luo, Great General Shan Di Luo, Great General Yin Da Luo, Great General Bo Yi Luo, Great General Mo Hu Luo, Great General Zhen Da Luo, Great General Zhao Du Luo, Great General Pi Jie Luo (Translator's note: The names are written in Pin Yin.)
120 此十二药叉大将,一一各有七千药叉以为眷属,同时举声白佛言:世尊!我等今者,蒙佛威力,得闻世尊药师琉璃光如来名号,不复更有恶趣之怖。 These twelve great yaksha generals, each with a retinue of seven thousandyakshas, simultaneously raised their voices and addressed the Buddha, "World Honored One! Today, by relying on the Buddha's awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata! As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. These twelve Yaksha Generals, each having seven thousand Yakshas in his retinue, raised their voices, simultaneously and saluted the Buddha by saying: "World’s Most Venerable, we have experienced today the wondrous power of the Buddha by permitting us to hear the name of the Master of Healing, Azure Radiance Tathagata, we have no further fear of the evil destinies. All of us are of one mind, that is as long as this form lasts, we shall have recourse to Buddhist Trinity. These twelve Yaksha Great Generals, each with an entourage of seven thousand yakshas, simultaneously raised their voices and said to the Buddha, "World Honored One, now that all of us have been blessed by the awesome power of the Buddha to have heard the epithets of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, we will no longer have fear of the bad realms. All of us jointly with one mind take refuge in the Buddha, Dharma and Sangha for the entire rest of our lives.
121 我等相率,皆同一心,乃至尽形归佛法僧,誓当荷负一切有情,为作义利饶益安乐。 We vow to support all living beings and to benefit them, so that they may live in peace and happiness. We swear to bear the responsibility to let all beings be benefited by the path of truth and to let them be abound with happiness. We vow to support all sentient beings by providing them with benefits, prosperity, peace and happiness.
122 随于何等村城、国邑、空闲林中,若有流布此经,或复受持药师琉璃光如来名号,恭敬供养者,我等眷属卫护是人,皆使解脱一切苦难;诸有愿求,悉令满足。 In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata, and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. Wherever it may be - in villages, cities, capitals, or even in unfrequented forests, when any one preaches this Sutra and cherishes the names of the Master of Healing, Azure Radiance Tathagata, worships Him and makes Him offerings, we and our retinues shall guard and protect him, deliver him completely from all distress, fulfil all his wishes. In whatever village, city, country, land or unfrequented forest if there were people who propagated this sutra or, in addition, maintained repetition of the epithets of Tathágata Medicine Guru with Lapis Lazuli Light and respectfully made offerings, our entourage would guard these people so that they would be liberated from all sufferings and disasters, and all their wishes would be fulfilled.
123 或有疾厄求度脱者,亦应读诵此经,以五色缕,结我名字,得如愿已,然后解结。 If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled." When he falls ill and calls for help, he should also read this Sutra, take a five-coloured skein and tie it into knots, forming the letters of our names, and untie the knots when his wishes are fulfilled." Those who are seeking relief from sickness or hardship should also recite this sutra, and use five-color threads to knit our names. Untie the knitting only after the wishes have been fulfilled."
124 尔时,世尊赞诸药叉大将言:善哉!善哉!大药叉将!汝等念报世尊药师琉璃光如来恩德者,常应如是利益安乐一切有情。 At that time, the World Honored One praised the great yaksha generals, saying, "Good indeed, good indeed, mighty yaksha generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way." At that time, the World’s Most Venerable praised the Yaksha Generals and said: "Excellent, excellent, Great Yaksha Generals! If you want to return the favour of the Master of Healing, Azure Radiance Tathagata, you must always be of service to all beings and make them happy." Then World Honored One praised the Yaksha Great Generals by saying, "Good, good, Great Yaksha Generals, those of you who would like to repay the gracious kindness of World Honored One, Tathágata Medicine Guru with Lapis Lazuli Light, should constantly benefit, in this manner, all sentient beings by inducing peace and happiness."
125 尔时,阿难白佛言: 世尊!当何名此法门?我等云何奉持? Then Ananda said to the Buddha, "World Honored One, what should we call this teaching? How should we uphold it?" Then Ananda saluted the Buddha and said: "World’s Most Venerable! What is this revelation called? By what name shall we cherish it?" Then Ánanda said to Buddha, "World Honored One, what should this Dharma gate be named? How do we adhere to it?"
126 佛告阿难:此法门名说药师琉璃光如来本愿功德;亦名说十二神将饶益有情结愿神咒;亦名拔除一切业障;应如是持。 The Buddha told Ananda, "This teaching is called, 'The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.' It is also called 'Twelve Spiritual Generals' Vows to Use Spiritual Mantras to Benefit Living Beings.' It is also called, 'Eradicating All Karmic Obstacles.' You should uphold it in this way." Then Buddha said to Ananda: "This revelation is called: ‘The Blessing of the Original Vow of the Master of Healing, Azure Radiance Tathagata’. It is also called: ‘The scared formula’ which tells how the twelve Yaksha spiritual generals vowed to be useful to all beings. A third name is called ‘The Removal of All Karmic Hindrances’. So you shall bear in mind." Buddha told Ánanda, "This Dharma gate is named ‘Expounding the Merits and Original Vows of Tathágata Medicine Guru with Lapis Lazuli Light,’ also named ‘Expounding the Supreme Mantra of Knitting Wishes to Benefit Sentient Beings by Twelve Supreme Generals,’ and also named ‘Eradicating All Karmic Hindrances.’ It should be thus adhered to."
127 时薄伽梵说是语已,诸菩萨摩诃萨,及大声闻,国王、大臣、婆罗门、居士,天、龙、药叉、揵达缚、阿素洛、揭路荼、紧捺洛、莫呼洛伽,人、非人等,一切大众,闻佛所说,皆大欢喜,信受奉行。 When the Bhagavan had finished speaking, all the Bodhisattvas Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it. When Bhagavan was preaching these words, all the Great Bodhisattvas and the Great Sramanas, the kings and the great ministers, the Brahmins, the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and non-human beings, all others in the assembly heard the words of the Buddha. All of them greatly rejoiced, accepted the belief and promised to keep it faithfully. When Bhagavan had said these words, all those great Bodhisattvas and great Sravakas, kings, high officials, Brahmans, householders, heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, non-humans, etc., were extremely joyful to have heard Buddha’s words. They all received the teachings with great faith and practiced accordingly.
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