藥師琉璃光如來本願功德經
The Sutra on the Merits of the Fundamental Vows of the Medicine Master Lapis Lazuli Radiance Tathāgata
大唐、三藏法師玄奘奉 詔譯
Great Tang Dynasty, Tripitaka Dharma Master Xuanzang, Reverently Translated by Imperial Command.
如是我聞：
Thus have I heard:
一時，薄伽梵遊化諸國，至廣嚴城，住樂音樹下。與大苾芻眾八千人俱，菩薩摩訶薩三萬六千，及國王、大臣、婆羅門、居士、天、龍、藥叉、人、非人等，無量大眾，恭敬圍繞，而為說法。
Thus have I heard. At one time the Bhagavān was traveling through various countries and arrived at the city of Vaiśālī, where he dwelled beneath a tree of delightful sounds. He was accompanied by a great assembly of eight thousand bhikṣus, along with thirty-six thousand bodhisattva-mahāsattvas, as well as kings, ministers, brāhmaṇas, householders, devas, nāgas, yakṣas, humans, non-humans, and an immeasurable multitude. They reverently surrounded him as he expounded the Dharma.
爾時，曼殊室利法王子，承佛威神，從座而起，偏袒一肩，右膝著地，向薄伽梵，曲躬合掌，白言：「世尊！惟願演說如是相類諸佛名號，及本大願殊勝功德，令諸聞者業障銷除，為欲利樂像法轉時諸有情故。」
At that time, the Dharma Prince Mañjuśrī, empowered by the Buddha’s majestic spiritual force, rose from his seat, bared one shoulder, placed his right knee on the ground, and with bowed body and palms joined, addressed the Bhagavān, saying: “World-Honored One, I pray that you will expound the names of the Buddhas of such characteristics and their original great vows of sublime merit, so that those who hear them may have their karmic obstacles removed, for the sake of bringing benefit and happiness to sentient beings in the age of the sembled Dharma.”
爾時，世尊讚曼殊室利童子言：「善哉！善哉！曼殊室利！汝以大悲，勸請我說諸佛名號、本願功德，為拔業障所纏有情，利益安樂像法轉時諸有情故。汝今諦聽，極善思惟，當為汝說。」曼殊室利言：「唯然！願說，我等樂聞。」
Then, the World-Honored One praised the youth Mañjuśrī, saying: "Excellent, excellent, O Mañjuśrī! Out of great compassion, you urge me to speak of the names, original vows, and merits of the Buddhas, in order to liberate sentient beings entangled by karmic obstacles, and to bring benefit, peace, and happiness to sentient beings in the age of the semblance Dharma. Now listen attentively, contemplate well, and I shall explain it for you."
Mañjuśrī replied: "So be it. We wish to hear. We are joyful to listen."
佛告曼殊室利：「東方去此過十殑伽沙等佛土，有世界名淨琉璃，佛號藥師琉璃光如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。曼殊室利！彼佛世尊藥師琉璃光如來，本行菩薩道時，發十二大願，令諸有情，所求皆得。
The Buddha addressed Mañjuśrī: "To the east, beyond ten Ganges sands of Buddha lands, there exists a world called Pure Lapis Lazuli. The Buddha there is named Medicine Master Lapis Lazuli Radiance Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed Lord, Tamer of Beings, Teacher of Gods and Humans, Buddha, Bhagavān. Mañjuśrī! That World-Honored One, Medicine Master Lapis Lazuli Radiance Tathāgata, when practicing the Bodhisattva path in the past, made twelve great vows, enabling all sentient beings to obtain whatever they seek.
「第一大願：願我來世得阿耨多羅三藐三菩提時，自身光明，熾然照曜無量無數無邊世界，以三十二大丈夫相、八十隨好，莊嚴其身；令一切有情，如我無異。
First Great Vow: When I attain Anuttarā-samyak-saṃbodhi in a future life, may my own body radiate light, blazing brilliantly and illuminating immeasurable, countless, boundless worlds, adorned with the thirty-two marks of a great being and the eighty minor characteristics, so that all sentient beings may become exactly like me, without any difference.
「第二大願：願我來世得菩提時，身如琉璃，內外明徹，淨無瑕穢，光明廣大，功德巍巍，身善安住，焰網莊嚴，過於日月；幽冥眾生，悉蒙開曉，隨意所趣，作諸事業。
The Second Great Vow: May I, when I attain Bodhi in a future life, have a body like vaidūrya, inwardly and outwardly clear and pure, immaculate and flawless, with vast and brilliant radiance, majestic in merit and virtue; may my body abide in excellent peace, adorned with a net of flames, surpassing the sun and moon; may all beings dwelling in darkness be illuminated and awakened, and may they accomplish all undertakings according to their wishes and aspirations.
「第三大願：願我來世得菩提時，以無量無邊智慧方便，令諸有情，皆得無盡所受用物，莫令眾生有所乏少。
The Third Great Vow: May I, upon attaining Bodhi in a future life, through immeasurable and boundless Wisdom and skillful means, enable all sentient beings to obtain inexhaustible objects of enjoyment, and may no being ever suffer from lack or want.
「第四大願：願我來世得菩提時，若諸有情行邪道者，悉令安住菩提道中；若行聲聞獨覺乘者，皆以大乘而安立之。
The Fourth Great Vow: May I, upon attaining enlightenment in a future life, cause all sentient beings who follow erroneous paths to abide securely upon the path of enlightenment; and may those who follow the ways of the Śrāvaka or Pratyekabuddha vehicles all be established in the Great Vehicle.
「第五大願：願我來世得菩提時，若有無量無邊有情，於我法中修行梵行，一切皆令得不缺戒，具三聚戒。設有毀犯，聞我名已，還得清淨，不墮惡趣。
The Fifth Great Vow: When I attain Bodhi in a future life, if there are immeasurable, boundless sentient beings who cultivate the pure life within my Dharma, may they all obtain the precepts without deficiency and be endowed with the threefold collection of precepts. Should any violate or transgress them, upon hearing my name, may they regain purity and not fall into the evil destinies.
「第六大願：願我來世得菩提時，若諸有情，其身下劣，諸根不具，醜陋、頑愚、盲、聾、瘖、瘂、攣、躄、背僂、白癩、癲狂、種種病苦；聞我名已，一切皆得端正黠慧。諸根完具，無諸疾苦。
The Sixth Great Vow: When I attain Bodhi in a future life, may all sentient beings who are of inferior form, whose faculties are incomplete, who are ugly, dull-witted, blind, deaf, mute, lame, hunchbacked, afflicted with leprosy, madness, or all manner of sickness and suffering—upon hearing my name, may they all obtain upright and handsome forms, wisdom and intelligence. May their faculties become complete and perfect, free from all sickness and suffering.
「第七大願：願我來世得菩提時，若諸有情，眾病逼切，無救無歸，無醫無藥，無親無家，貧窮多苦，我之名號，一經其耳，病悉得除，身心安樂，家屬資具，悉皆豐足，乃至證得無上菩提。
The Seventh Great Vow: May I, upon attaining enlightenment in a future life, when there are sentient beings afflicted by numerous diseases, with no refuge or recourse, without physician or medicine, without kin or home, impoverished and suffering greatly—may these beings, upon hearing my name just once, have all their illnesses completely eradicated, attain peace and happiness in body and mind, and have their households and resources fully provided and abundant, even up to the realization of unsurpassed enlightenment.
「第八大願：願我來世得菩提時，若有女人，為女百惡之所逼惱，極生厭離，願捨女身；聞我名已，一切皆得轉女成男，具丈夫相，乃至證得無上菩提。
The Eighth Great Vow: When I attain Bodhi in a future life, if there are women who are afflicted and tormented by the hundred misfortunes of the female form, who feel profound weariness and aversion and wish to relinquish their female bodies—upon hearing my name, may they all be able to transform from woman into man, possessing the marks of a great being, and ultimately realize unsurpassed enlightenment.
「第九大願：願我來世得菩提時，令諸有情，出魔羂網，解脫一切外道纏縛；若墮種種惡見稠林，皆當引攝置於正見，漸令修習諸菩薩行，速證無上正等菩提。
The Ninth Great Vow: May I, when I attain Bodhi in a future life, enable all sentient beings to escape the snares of Māra and be liberated from all the entanglements of wrong views; if they have fallen into the dense thickets of various evil views, may I guide and gather them, establishing them in Right View, gradually enabling them to cultivate the practices of the Bodhisattvas, and swiftly realize the unsurpassed, perfect, and complete Enlightenment.
「第十大願：願我來世得菩提時，若諸有情，王法所錄，縲縛鞭撻，繫閉牢獄，或當刑戮，及餘無量災難凌辱，悲愁煎迫，身心受苦；若聞我名，以我福德威神力故，皆得解脫一切憂苦。
The Tenth Great Vow: When I attain Bodhi in a future life, if there are sentient beings who, being recorded by royal law, are bound with ropes, whipped, imprisoned in jails, or face execution and punishment, along with other immeasurable calamities, humiliations, and oppressions, their hearts tormented by sorrow and anxiety, their bodies and minds enduring suffering—if they hear my name, then by the power of my merit, virtue, and majestic spiritual might, they shall all be liberated from every worry and distress.
「第十一大願：願我來世得菩提時，若諸有情，飢渴所惱，為求食故造諸惡業；得聞我名，專念受持，我當先以上妙飲食，飽足其身；後以法味，畢竟安樂而建立之。
The Eleventh Great Vow: When I attain Buddhahood in a future life, if any sentient beings, tormented by hunger and thirst and driven to commit evil deeds in their search for food, hear my name, single-mindedly remember and uphold it, I shall first provide them with exquisite food and drink to satisfy their bodies, and afterward establish them in ultimate peace and bliss through the flavor of the Dharma.
「第十二大願：願我來世得菩提時，若諸有情，貧無衣服，蚊虻寒熱，晝夜逼惱；若聞我名，專念受持，如其所好，即得種種上妙衣服，亦得一切寶莊嚴具，華鬘塗香，鼓樂眾伎，隨心所翫，皆令滿足。
The Twelfth Great Vow: When I attain Bodhi in a future life, if there are sentient beings who are poor and lack clothing, tormented day and night by mosquitoes, gadflies, cold, and heat; if they hear my name, single-mindedly recite and uphold it, then according to their wishes, they shall obtain all kinds of supremely fine garments, and also acquire all precious adornments, flower garlands, fragrant ointments, drums, music, and various entertainments. Whatever their hearts delight in shall all be fulfilled for them.
「曼殊室利！是為彼世尊藥師琉璃光如來、應、正等覺，行菩薩道時，所發十二微妙上願。
Manjushri, these are the twelve sublime and supreme vows made by the World-Honored Medicine Master Lapis Lazuli Radiance Tathagata, the Worthy One, the Perfectly Enlightened One, when he was practicing the bodhisattva path.
「復次，曼殊室利！彼世尊藥師琉璃光如來，行菩薩道時所發大願，及彼佛土功德莊嚴，我若一劫，若一劫餘，說不能盡。然彼佛土，一向清淨，無有女人，亦無惡趣，及苦音聲。琉璃為地，金繩界道，城、闕、宮、閣、軒、窓、羅網，皆七寶成。亦如西方極樂世界，功德莊嚴，等無差別。於其國中，有二菩薩摩訶薩：一名日光遍照，二名月光遍照，是彼無量無數菩薩眾之上首，悉能持彼世尊藥師琉璃光如來正法寶藏。是故，曼殊室利！諸有信心善男子、善女人等，應當願生彼佛世界。」
"Furthermore, Manjuśrī, the great vows made by the World-Honored Medicine Master Lapis Lazuli Radiance Tathāgata when he practiced the bodhisattva path, and the meritorious adornments of his buddha-land—even if I spoke for one kalpa or more, I could not exhaust them. Yet that buddha-land is ever pure, without women, without evil destinies, and without the sounds of suffering. The ground is of lapis lazuli, with golden cords marking the boundaries. The cities, gate-towers, palaces, pavilions, balconies, windows, and nets are all formed of the seven treasures. It is exactly like the Western Land of Ultimate Bliss, equal and without distinction in meritorious adornments. In that land, there are two great bodhisattvas: the first named Sunlight Universal Illumination, the second named Moonlight Universal Illumination. They are the foremost among that measureless, countless assembly of bodhisattvas, and they are fully able to uphold the treasury of the true dharma of the World-Honored Medicine Master Lapis Lazuli Radiance Tathāgata. Therefore, Manjuśrī, all faithful good men and good women should vow to be reborn in that buddha-world."
爾時，世尊復告曼殊室利童子言：「曼殊室利！有諸眾生，不識善惡，唯懷貪悋，不知布施及施果報，愚癡無智，闕於信根，多聚財寶，勤加守護；見乞者來，其心不喜，設不獲已而行施時，如割身肉，深生痛惜。復有無量慳貪有情，積集資財，於其自身尚不受用，何況能與父母、妻子、奴婢、作使，及來乞者？彼諸有情，從此命終，生餓鬼界，或傍生趣。由昔人間，曾得暫聞藥師琉璃光如來名故，今在惡趣，暫得憶念彼如來名，即於念時，從彼處沒，還生人中，得宿命念，畏惡趣苦，不樂欲樂，好行惠施，讚歎施者，一切所有悉無貪惜，漸次尚能以頭目手足，血肉身分，施來求者，況餘財物。
At that time, the World-Honored One again addressed the youth Mañjuśrī, saying: "Mañjuśrī, there are sentient beings who do not recognize good and evil, who harbor only greed and stinginess, who do not know giving and the fruits of giving, who are foolish and without wisdom, lacking the root of faith. They amass abundant wealth and treasures, diligently guarding and protecting them. When beggars approach, their hearts feel no joy; if compelled by circumstances to give, it is as if cutting their own flesh, and they deeply grieve the loss.
Moreover, there are immeasurably stingy and greedy beings who accumulate resources and wealth, yet do not even use them for themselves—how much less would they give to their parents, wives, children, servants, laborers, or those who come begging? These beings, after their lives end here, are reborn in the realm of hungry ghosts or the animal path.
However, because in their former human lives they once briefly heard the name of the Medicine Master Lapis Lazuli Radiance Tathāgata, now, even in these wretched destinies, they are able to momentarily recall that Tathāgata’s name. At the very moment of recollection, they depart from that place and are reborn among humans. They obtain memory of past lives, fear the suffering of wretched destinies, take no pleasure in sensual enjoyments, delight in practicing generosity, praise those who give, and hold no greed or attachment toward all that they possess. Gradually, they can even give their head, eyes, hands, feet, flesh, and blood to those who seek them—how much more so other material possessions."
「復次，曼殊室利，若諸有情，雖於如來受諸學處，而破尸羅；有雖不破尸羅，而破軌則；有於尸羅、軌則，雖得不壞，然毀正見；有雖不毀正見，而棄多聞，於佛所說契經深義不能解了；有雖多聞而增上慢，由增上慢覆蔽心故，自是非他，嫌謗正法，為魔伴黨。如是愚人，自行邪見，復令無量俱胝有情，墮大險坑。此諸有情，應於地獄、傍生、鬼趣，流轉無窮。若得聞此藥師琉璃光如來名號，便捨惡行，修諸善法，不墮惡趣，設有不能捨諸惡行，修行善法，墮惡趣者，以彼如來本願威力，令其現前暫聞名號，從彼命終還生人趣，得正見精進，善調意樂，便能捨家趣於非家，如來法中，受持學處，無有毀犯；正見多聞，解甚深義，離增上慢，不謗正法，不為魔伴，漸次修行諸菩薩行，速得圓滿。
Furthermore, Mañjuśrī, there are sentient beings who, having received various precepts from the Tathāgata, violate śīla. Some do not violate śīla but break the established rules of conduct. Some neither violate śīla nor the rules of conduct, yet they destroy right view. Some do not destroy right view but abandon extensive learning, failing to comprehend the profound meaning of the sūtras spoken by the Buddha. Some possess extensive learning but are afflicted with arrogance; because their minds are obscured by arrogance, they uphold themselves and disparage others, slander the true Dharma, and become companions of Māra. Such foolish persons not only practice wrong views themselves but also cause immeasurable koṭis of sentient beings to fall into a great perilous pit. These sentient beings ought to revolve endlessly in the realms of hell-beings, animals, and hungry ghosts. Yet, if they hear the name of the Medicine Master Vaiḍūrya Light Tathāgata, they will abandon evil deeds, cultivate all wholesome dharmas, and not fall into the evil destinies. Even if there are those who cannot abandon evil deeds and cultivate wholesome dharmas, and thus fall into the evil destinies, by the power of that Tathāgata’s original vows, they will, in that very life, briefly hear his name, and after death, they will again be reborn in the human realm. They will attain right view and diligence, their minds well-tamed and inclined toward goodness. They will then be able to leave the household life for the homeless state, receive and uphold the precepts in the Tathāgata’s Dharma without violation, possess right view and extensive learning, comprehend the profound meaning, be free from arrogance, not slander the true Dharma, not become companions of Māra, gradually cultivate the practices of the bodhisattvas, and swiftly attain perfect fulfillment.
「復次，曼殊室利！若諸有情，慳貪嫉妬，自讚毀他，當墮三惡趣中，無量千歲受諸劇苦；受劇苦已，從彼命終，來生人間，作牛、馬、駝、驢，恒被鞭撻，飢渴逼惱；又常負重，隨路而行。或得為人，生居下賤，作人奴婢，受他驅役，恒不自在。若昔人中，曾聞世尊藥師琉璃光如來名號，由此善因，今復憶念，至心歸依。以佛神力，眾苦解脫，諸根聰利，智慧多聞，恒求勝法，常遇善友，永斷魔羂，破無明㲉，竭煩惱河，解脫一切生、老、病、死，憂悲、苦惱。
Furthermore, Mañjuśrī! If there are sentient beings who are miserly, greedy, envious, who praise themselves and disparage others, they shall fall into the three evil destinies, enduring intense suffering for immeasurable thousands of years. After enduring such intense suffering, upon the end of that life, they will be reborn in the human realm as oxen, horses, camels, or donkeys, constantly whipped and beaten, tormented by hunger and thirst; and they will always bear heavy burdens, traveling along the roads. Or if they are reborn as humans, they will dwell in lowly stations, becoming servants or slaves of others, driven and controlled by them, perpetually without freedom.
However, if in their former human existence they once heard the name of the World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, due to this wholesome cause, they now again recall it and take refuge with utmost sincerity. Through the Buddha's spiritual power, they are liberated from all sufferings. Their faculties become sharp and intelligent, they attain Wisdom and great learning, constantly seek the supreme Dharma, always encounter good friends, forever sever the snares of Māra, shatter the shell of ignorance, dry up the river of afflictions, and are liberated from all birth, aging, sickness, death, sorrow, lamentation, pain, and distress.
「復次，曼殊室利！若諸有情，好憙乖離，更相鬪訟，惱亂自他，以身語意，造作增長種種惡業，展轉常為不饒益事，互相謀害。告召山林樹塚等神；殺諸眾生，取其血肉，祭祀藥叉羅剎娑等；書怨人名，作其形像，以惡呪術而呪詛之；厭媚蠱道，呪起屍鬼，令斷彼命，及壞其身。是諸有情，若得聞此藥師琉璃光如來名號，彼諸惡事，悉不能害。一切展轉皆起慈心，利益安樂，無損惱意及嫌恨心；各各歡悅，於自所受生於喜足，不相侵凌，互為饒益。
Furthermore, Mañjuśrī, there are sentient beings who delight in discord, engaging in disputes and conflicts, troubling both themselves and others. With body, speech, and mind, they create and increase all kinds of unwholesome karma, continually performing harmful deeds, conspiring against and injuring one another. They summon spirits of mountains, forests, trees, and tombs; they kill living beings, taking their flesh and blood to offer as sacrifices to yakṣas and rākṣasas; they write the names of their enemies, fashion their images, and employ wicked spells to curse them; they practice sorcery, enchantments, and poison arts, summoning corpse-raising ghosts to end the lives of others and destroy their bodies. If these sentient beings hear the name of the Medicine Master Vaiḍūrya Light Tathāgata, all these evil deeds will be unable to harm them. All will gradually give rise to minds of compassion, bringing benefit, peace, and happiness, free from harmful intentions and thoughts of resentment and hatred. Each will rejoice, feeling contentment with their own lot, neither encroaching upon nor oppressing others, but mutually benefiting one another.
「復次，曼殊室利！若有四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及餘淨信善男子、善女人等，有能受持八分齋戒，或經一年，或復三月，受持學處，以此善根，願生西方極樂世界無量壽佛所，聽聞正法，而未定者。若聞世尊藥師琉璃光如來名號，臨命終時，有八菩薩，乘神通來，示其道路，即於彼界種種雜色眾寶華中，自然化生。或有因此生於天上，雖生天中，而本善根亦未窮盡，不復更生諸餘惡趣。天上壽盡，還生人間，或為輪王，統攝四洲，威德自在，安立無量百千有情於十善道；或生剎帝利、婆羅門、居士大家，多饒財寶，倉庫盈溢，形相端嚴，眷屬具足，聰明智慧，勇健威猛，如大力士。若是女人，得聞世尊藥師如來名號，至心受持，於後不復更受女身。」
"Moreover, Manjuśrī! If there are those among the fourfold assembly—bhikṣus, bhikṣuṇīs, upāsakas, upāsikās—and other pure-hearted virtuous men and women, who are able to uphold the eight-faceted fasting precepts, whether for one year or for three months, maintaining these trainings, and who dedicate this virtuous root toward rebirth in the Western Land of Ultimate Bliss, in the presence of Amitāyus Buddha, to hear the true Dharma, yet whose rebirth is not yet assured—if they hear the name of the World-Honored Medicine Master Vaiḍūrya Light Tathāgata, then at the time of their approaching death, eight great bodhisattvas will come through spiritual power to show them the path. They will then be spontaneously reborn by transformation within that realm, amid various multicolored jeweled flowers. Some, by this cause, may be born in the heavenly realms. Although born in the heavens, their original virtuous roots will not be exhausted, and they will not again be reborn in other evil destinies. When their heavenly lifespan ends, they will return to be born among humans, either as wheel-turning kings, ruling over the four continents, majestic and sovereign, establishing countless hundreds of thousands of sentient beings in the ten virtuous paths; or they will be born into families of kṣatriyas, brāhmaṇas, or wealthy householders, abundant in wealth and treasures, with granaries overflowing, possessing dignified and graceful forms, complete with retinues, endowed with keen intelligence and wisdom, strong, valiant, and mighty, like great champions. If a woman hears the name of the World-Honored Medicine Master Tathāgata and single-mindedly upholds it, thereafter she will never again assume a female body."
爾時，曼殊室利童子白佛言：「世尊！我當誓於像法轉時，以種種方便，令諸淨信善男子、善女人等，得聞世尊藥師琉璃光如來名號，乃至睡中亦以佛名覺悟其耳。世尊！若於此經受持讀誦，或復為他演說開示；若自書，若教人書；恭敬尊重，以種種花香、塗香、末香、燒香、花鬘、瓔珞、幡蓋、伎樂，而為供養；以五色綵，作囊盛之；掃灑淨處，敷設高座，而用安處。爾時，四大天王與其眷屬，及餘無量百千天眾，皆詣其所，供養守護。世尊！若此經寶流行之處，有能受持，以彼世尊藥師琉璃光如來本願功德，及聞名號，當知是處無復橫死；亦復不為諸惡鬼神，奪其精氣；設已奪者，還得如故，身心安樂。」
At that time, the youth Mañjuśrī addressed the Buddha, saying: “World-Honored One! I vow that during the time of the semblance Dharma, through various skillful means, I will enable all pure-hearted good men and good women to hear the name of the World-Honored One, Medicine Master Lapis Lazuli Radiance Tathāgata, and even in their sleep awaken their ears with the Buddha’s name. World-Honored One! If one upholds, recites, and studies this sutra, or further expounds and elucidates it for others; if one copies it oneself or teaches others to copy it; reverently and respectfully makes offerings with various flowers, perfumed ointments, powdered incense, burning incense, flower garlands, necklaces, banners, canopies, and music; wraps it in a pouch of five-colored silk; sweeps and cleans a pure place, spreads a high seat, and places it there—then the Four Heavenly Kings and their retinues, along with countless hundreds of thousands of celestial beings, will all come to that place to make offerings and guard it. World-Honored One! Wherever this precious sutra circulates, if there are those who uphold it, by the power of the original vows and merits of the World-Honored One, Medicine Master Lapis Lazuli Radiance Tathāgata, and by hearing his name, one should know that in that place there will be no untimely deaths; nor will evil spirits seize their vital essence. If it has already been seized, it will be restored as before, and they will attain peace and happiness in body and mind.”
佛告曼殊室利：「如是！如是！如汝所說。曼殊室利！若有淨信善男子、善女人等，欲供養彼世尊藥師琉璃光如來者，應先造立彼佛形像，敷清淨座而安處之；散種種花，燒種種香，以種種幢幡莊嚴其處；七日七夜，受持八分齋戒，食清淨食，澡浴香潔，著新淨衣，應生無垢濁心，無怒害心，於一切有情，起利益安樂，慈、悲、喜、捨，平等之心，鼓樂歌讚，右繞佛像。復應念彼如來本願功德，讀誦此經，思惟其義，演說開示。隨所樂願，一切皆遂：求長壽得長壽，求富饒得富饒，求官位得官位，求男女得男女。若復有人，忽得惡夢，見諸惡相，或怪鳥來集，或於住處，百怪出現；此人若以眾妙資具，恭敬供養彼世尊藥師琉璃光如來者，惡夢惡相，諸不吉祥，皆悉隱沒，不能為患。或有水、火、刀、毒、懸嶮、惡象、師子、虎、狼、熊、羆、毒蛇、惡蠍、蜈蚣、蚰蜒、蚊虻等怖；若能至心憶念彼佛，恭敬供養，一切怖畏皆得解脫。若他國侵擾，盜賊反亂；憶念恭敬彼如來者，亦皆解脫。
The Buddha said to Mañjuśrī, "So it is, so it is, as you have said. Mañjuśrī, if there are pure-hearted men and women of good faith who wish to make offerings to that World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, they should first create an image of that Buddha, prepare a clean seat and place it there; scatter various flowers, burn various incenses, and adorn the place with various banners and pennants. For seven days and seven nights, they should uphold the eight precepts of fasting, eat pure food, bathe until fragrant and clean, and wear fresh, clean garments. They should give rise to a mind free from defilement and turbidity, a mind free from anger and harm, and toward all sentient beings, cultivate a heart of benefit and peace, of loving-kindness, compassion, sympathetic joy, and equanimity—an equal mind. With music, singing, and praise, they should circumambulate the Buddha image to the right. Furthermore, they should recollect the original vows and merits of that Tathāgata, recite this sutra, contemplate its meaning, and expound and elucidate it. According to whatever they wish and seek, all shall be fulfilled: those seeking long life will obtain long life, those seeking wealth will obtain wealth, those seeking official rank will obtain official rank, and those seeking sons and daughters will obtain sons and daughters.
If, moreover, there is a person who suddenly has bad dreams, sees ominous signs, or encounters strange birds gathering, or in their dwelling place, various eerie phenomena appear—if this person, with various wonderful offerings, reverently makes offerings to that World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, then the bad dreams, ominous signs, and all inauspicious occurrences will entirely vanish and cannot cause harm.
Or if there are fears of water, fire, knives, poison, steep cliffs, vicious elephants, lions, tigers, wolves, bears, panthers, venomous snakes, scorpions, centipedes, millipedes, mosquitoes, or gnats—if one can wholeheartedly recollect that Buddha and reverently make offerings, all such fears will be liberated. If other countries invade and harass, or there are bandits and rebels—by recollecting and revering that Tathāgata, one will also be liberated."
「復次，曼殊室利！若有淨信善男子、善女人等，乃至盡形不事餘天，惟當一心歸佛、法、僧，受持禁戒，若五戒、十戒、菩薩四百戒、苾芻二百五十戒、苾芻尼五百戒，於所受中或有毀犯，怖墮惡趣，若能專念彼佛名號，恭敬供養者，必定不受三惡趣生。或有女人，臨當產時，受於極苦；若能至心稱名禮讚，恭敬供養彼如來者，眾苦皆除。所生之子，身分具足，形色端正，見者歡喜，利根聰明，安隱少病，無有非人，奪其精氣。」
Furthermore, Manjushri, if there are pure-hearted good sons and good daughters who, for their entire lives, do not serve other deities but single-mindedly take refuge in the Buddha, the Dharma, and the Sangha, and uphold the precepts—whether the five precepts, the ten precepts, the four hundred bodhisattva precepts, the two hundred fifty bhikshu precepts, or the five hundred bhikshuni precepts—yet among these precepts they may have committed violations and fear falling into the evil realms, if they can wholeheartedly recite that Buddha’s name and reverently make offerings, they will certainly not be reborn in the three evil destinies.
Or if there are women on the verge of childbirth, enduring extreme suffering, if they can sincerely invoke his name, praise, honor, and make offerings to that Tathagata, all their sufferings will be dispelled. The child they give birth to will be complete in all limbs, with upright and pleasing features, bringing joy to all who see them, sharp-witted and intelligent, peaceful and seldom ill, and no non-human beings will seize their vital essence.
爾時，世尊告阿難言：「如我稱揚彼佛世尊藥師琉璃光如來所有功德，此是諸佛甚深行處，難可解了，汝為信不？」阿難白言：「大德世尊！我於如來所說契經，不生疑惑；所以者何？一切如來身語意業，無不清淨。世尊！此日月輪，可令墮落；妙高山王，可使傾動，諸佛所言，無有異也。世尊！有諸眾生，信根不具，聞說諸佛甚深行處，作是思惟：云何但念藥師琉璃光如來一佛名號，便獲爾所功德勝利？由此不信，反生誹謗；彼於長夜，失大利樂，墮諸惡趣，流轉無窮。」佛告阿難：「是諸有情，若聞世尊藥師琉璃光如來名號，至心受持，不生疑惑，墮惡趣者，無有是處。阿難！此是諸佛甚深所行，難可信解；汝今能受，當知皆是如來威力。阿難！一切聲聞、獨覺，及未登地諸菩薩等，皆悉不能如實信解；惟除一生所繫菩薩。阿難！人身難得，於三寶中，信敬尊重，亦難可得；得聞世尊藥師琉璃光如來名號，復難於是。阿難！彼藥師琉璃光如來，無量菩薩行；無量善巧方便；無量廣大願；我若一劫，若一劫餘而廣說者，劫可速盡，彼佛行願，善巧方便，無有盡也。」
At that time, the World-Honored One addressed Ānanda, saying: “As I praise the merits of that Buddha, the World-Honored One Medicine Master Lapis Lazuli Radiance Tathāgata—these are the profound practices of all Buddhas, difficult to comprehend. Do you believe this?”
Ānanda replied: “O Greatly Virtuous World-Honored One! I have no doubt regarding the sūtras spoken by the Tathāgata. Why is this? All Tathāgatas’ actions of body, speech, and mind are entirely pure. O World-Honored One, the sun and moon may fall, the king of mountains, Sumeru, may be shaken, yet the words of the Buddhas never differ. O World-Honored One, there are beings whose roots of faith are not complete. Hearing of the profound practices of the Buddhas, they think thus: ‘How can merely reciting the name of Medicine Master Lapis Lazuli Radiance Tathāgata alone bring such merits and benefits?’ Because of this disbelief, they instead give rise to slander. For a long night, they lose great benefit and bliss, fall into miserable realms, and revolve endlessly.”
The Buddha told Ānanda: “If these sentient beings hear the name of the World-Honored One Medicine Master Lapis Lazuli Radiance Tathāgata, wholeheartedly accept and uphold it without doubt, there is no possibility of their falling into miserable realms. Ānanda, these are the profound practices of all Buddhas, difficult to believe and understand. That you are now able to accept this is entirely due to the Tathāgata’s power. Ānanda, all śrāvakas, pratyekabuddhas, and bodhisattvas who have not yet reached the stages are unable to believe and understand this as it truly is—except for those bodhisattvas bound to one more life. Ānanda, human birth is difficult to obtain; faith, reverence, and respect toward the Triple Gem are also difficult to attain. But to hear the name of the World-Honored One Medicine Master Lapis Lazuli Radiance Tathāgata is even more difficult than that. Ānanda, that Medicine Master Lapis Lazuli Radiance Tathāgata has immeasurable bodhisattva practices, immeasurable skillful means, and immeasurable vast vows. If I were to expound them extensively for one kalpa or more, the kalpa might quickly end, yet that Buddha’s practices, vows, and skillful means would never be exhausted.”
爾時，眾中有一菩薩摩訶薩，名曰救脫，即從座起，偏袒右肩，右膝著地，曲躬合掌而白佛言：「大德世尊！像法轉時，有諸眾生，為種種患之所困厄，長病羸瘦，不能飲食，喉脣乾燥，見諸方暗，死相現前；父母、親屬、朋友、知識，啼泣圍繞。然彼自身，臥在本處，見琰魔使，引其神識，至于琰魔法王之前；然諸有情，有俱生神，隨其所作，若罪若福，皆具書之，盡持授與琰魔法王。爾時，彼王推問其人，算計所作，隨其罪福而處斷之。時，彼病人親屬、知識，若能為彼歸依世尊藥師琉璃光如來，請諸眾僧，轉讀此經，然七層之燈，懸五色續命神幡，或有是處，彼識得還。如在夢中，明了自見；或經七日，或二十一日，或三十五日，或四十九日，彼識還時，如從夢覺，皆自憶知善不善業所得果報。由自證見業果報故，乃至命難，亦不造作諸惡之業。是故，淨信善男子、善女人等，皆應受持藥師琉璃光如來名號，隨力所能，恭敬供養。」
At that time, among the assembly, there was a great bodhisattva named Jìutuo (Savior), who rose from his seat, bared his right shoulder, placed his right knee on the ground, bowed respectfully with palms joined, and addressed the Buddha, saying: "Venerable World-Honored One! In the age of the semblance Dharma, there will be sentient beings afflicted by various sufferings, enduring prolonged illness, emaciated and weak, unable to eat or drink, with parched throat and lips, seeing darkness in all directions, with signs of death appearing before them. Their parents, relatives, friends, and acquaintances weep and gather around. Yet the person themselves, lying in their original place, sees the messengers of Yama leading their consciousness before King Yama, the Lord of the Law. However, all sentient beings have a congenital deity that records all their actions, whether sinful or meritorious, and presents the record in full to King Yama. Then, that king interrogates the person, calculates their deeds, and passes judgment according to their sins or merits. At that time, if the relatives and acquaintances of that sick person can take refuge in the World-Honored One, Medicine Master Vaiḍūrya Light Tathāgata, request the assembly of monks to recite this sutra, light a seven‑layered lamp, and hang a five‑colored life‑prolonging banner, it may be possible for that consciousness to return. As in a dream, they will see clearly themselves; after seven days, or twenty‑one days, or thirty‑five days, or forty‑nine days, when their consciousness returns, it will be like awakening from a dream, and they will themselves recall and know the karmic results of their wholesome and unwholesome deeds. Because they have witnessed the effects of karma with their own eyes, even at the risk of life, they will not commit evil deeds. Therefore, pure‑hearted good men and good women should all uphold the name of Medicine Master Vaiḍūrya Light Tathāgata and, according to their ability, revere and make offerings."
爾時，阿難問救脫菩薩曰：「善男子！應云何恭敬供養彼世尊藥師琉璃光如來續命幡燈，復云何造？」救脫菩薩言：「大德！若有病人，欲脫病苦，當為其人，七日七夜，受持八分齋戒，應以飲食及餘資具，隨力所辦，供養苾芻僧；晝夜六時，禮拜供養彼世尊藥師琉璃光如來；讀誦此經四十九遍；然四十九燈；造彼如來形像七軀，一一像前各置七燈，一一燈量大如車輪，乃至四十九日，光明不絕；造五色綵幡，長四十九搩手，應放雜類眾生至四十九；可得過度危厄之難，不為諸橫惡鬼所持。
At that time, Ananda asked the Bodhisattva Jivotthara, saying: "Virtuous man! How should one respectfully make offerings of life-prolonging banners and lamps to that World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, and how should they be created?"
The Bodhisattva Jivotthara replied: "Venerable one! If there is a sick person who wishes to be freed from suffering and illness, for that person's sake, one should observe the eight precepts of fasting for seven days and seven nights. With food, drink, and other necessities, according to one's ability, one should make offerings to the community of bhikṣus. Day and night, six times, one should bow, worship, and make offerings to that World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata. One should recite this sūtra forty-nine times. Kindle forty-nine lamps. Create seven images of that Tathāgata, and before each image place seven lamps—each lamp as large as a chariot wheel—so that for up to forty-nine days, their light does not cease. Create five-colored banners, forty-nine spans in length. One should set free various kinds of living beings, up to forty-nine in number. Thus, one may cross over the perilous difficulties and will not be seized by the many violent and evil spirits."
「復次，阿難！若剎帝利灌頂王等，災難起時，所謂人眾疾疫難，他國侵逼難，自界叛逆難，星宿變怪難，日月薄蝕難，非時風雨難，過時不雨難。彼剎帝利灌頂王等，爾時應於一切有情起慈悲心，赦諸繫閉；依前所說供養之法，供養彼世尊藥師琉璃光如來。由此善根，及彼如來本願力故，令其國界即得安隱：風雨順時，穀稼成熟；一切有情無病歡樂；於其國中，無有暴虐藥叉等神惱有情者；一切惡相，皆即隱沒；而剎帝利灌頂王等，壽命色力，無病自在，皆得增益。阿難！若帝后、妃主、儲君、王子、大臣、輔相、中宮婇女、百官、黎庶，為病所苦，及餘厄難；亦應造立五色神幡，然燈續明，放諸生命，散雜色華，燒眾名香，病得除愈，眾難解脫。」
Furthermore, Ananda, when calamities arise for kshatriya anointed kings and rulers—such as epidemics among the people, invasion by other countries, rebellion within their own territories, ominous changes of the stars and constellations, solar and lunar eclipses, untimely storms and rains, or drought when rain is due—then those kshatriya anointed kings and rulers should give rise to a mind of compassion toward all sentient beings, pardon prisoners, and according to the methods of offering described before, make offerings to that World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathagata. Through these roots of goodness and the power of that Tathagata’s original vows, their lands will immediately become peaceful and secure: winds and rains will come in due season, crops will ripen abundantly, all sentient beings will be free from illness and full of joy, within their borders there will be no violent or malicious yaksha spirits to torment sentient beings, and all inauspicious signs will vanish. Moreover, the kshatriya anointed kings and rulers will have their lifespans, vitality, freedom from illness, and autonomy increased and enhanced.
Ananda, if the empress, consorts, crown princes, royal sons, chief ministers, high officials, palace ladies, officials of the court, or common people are afflicted by sickness or other adversities, they too should erect five-colored divine banners, keep lamps lit continuously, liberate living creatures, scatter assorted flowers, and burn various precious incenses. Thereby their illnesses will be cured and all difficulties resolved.
爾時，阿難問救脫菩薩言：「善男子！云何已盡之命而可增益？」救脫菩薩言：「大德！汝豈不聞如來說有九橫死耶？是故勸造續命幡燈，修諸福德；以修福故，盡其壽命，不經苦患。」阿難問言：「九橫云何？」救脫菩薩言：「若諸有情，得病雖輕，然無醫藥及看病者，設復遇醫，授以非藥，實不應死而便橫死。又信世間邪魔、外道、妖𦾨之師，妄說禍福，便生恐動，心不自正，卜問覓禍，殺種種眾生，解奏神明，呼諸魍魎，請乞福祐，欲冀延年，終不能得；愚癡迷惑，信邪倒見，遂令橫死，入於地獄，無有出期，是名初橫。二者，橫被王法之所誅戮。三者，畋獵嬉戲，耽婬嗜酒，放逸無度，橫為非人奪其精氣。四者，橫為火焚。五者，橫為水溺。六者，橫為種種惡獸所噉。七者，橫墮山崖。八者，橫為毒藥、厭禱、呪詛、起屍鬼等之所中害。九者，飢渴所困，不得飲食而便橫死。是為如來略說橫死，有此九種。其餘復有無量諸橫，難可具說。
At that time, Ananda asked the Bodhisattva Jiu Tuo, "Virtuous man, how can a lifespan that has already been exhausted be increased?" The Bodhisattva Jiu Tuo replied, "Venerable one, have you not heard the Tathāgata speak of the nine kinds of untimely death? Therefore, he encourages the making of life-prolonging banners and lamps and the cultivation of various merits. Through cultivating merit, one can live out one's full lifespan without undergoing suffering and calamity."
Ananda asked, "What are the nine kinds?" The Bodhisattva Jiu Tuo said, "First, if sentient beings contract an illness, even if it is mild, yet there is no medicine or anyone to care for them; or if they encounter a physician who prescribes the wrong medicine, they should not actually die but instead meet with untimely death. Furthermore, believing in worldly evil spirits, heretical paths, or deceitful masters who recklessly speak of fortune and misfortune, they become frightened and agitated. Their minds are not upright; they divine and seek to avert misfortune, killing various kinds of living beings, submitting petitions to deities, calling upon all kinds of demons and spirits, and begging for blessings and protection, hoping to prolong their years. In the end, they cannot succeed. Foolish, confused, believing in perverse and inverted views, they consequently meet with untimely death and fall into the hells, with no time of escape. This is called the first kind of untimely death.
"Second, being unjustly executed by royal law. "Third, indulging in hunting, amusement, excessive sensuality, addiction to alcohol, and unrestrained conduct, one's vital essence is untimely taken by non-human beings. "Fourth, untimely death by fire. "Fifth, untimely death by drowning. "Sixth, untimely death by being devoured by various evil beasts. "Seventh, untimely death by falling from a mountain cliff. "Eighth, untimely death by being afflicted by poison, malevolent prayers, curses, corpse-raising ghosts, and the like. "Ninth, being tormented by hunger and thirst, unable to obtain food and drink, and thus meeting untimely death.
"These are the nine kinds of untimely death briefly explained by the Tathāgata. Beyond these, there are immeasurable other kinds of untimely death, too numerous to describe in full."
「復次，阿難！彼琰魔王主領世間名籍之記。若諸有情，不孝五逆，破辱三寶，壞君臣法，毀於信戒，琰魔法王，隨罪輕重，考而罰之。是故我今勸諸有情，然燈造幡，放生修福，令度苦厄，不遭眾難。」
Furthermore, Ananda, the King Yama presides over the records of names and deeds in the world. If any sentient beings commit acts of unfiliality or the five heinous crimes, slander and defile the Three Jewels, violate the principles governing rulers and subjects, or break faith and precepts, the Dharma King Yama will, according to the severity of their offenses, examine and punish them. Therefore, I now urge all sentient beings to light lamps, create banners, liberate living beings, and cultivate blessings, so that they may cross over suffering and calamity, and not encounter manifold difficulties.
爾時，眾中有十二藥叉大將，俱在會坐，所謂：
At that time, among the assembly, there were twelve great yakṣa generals, all seated together at the gathering. They were:
宮毘羅大將， 伐折羅大將，
迷企羅大將， 安底羅大將，
頞儞羅大將， 珊底羅大將，
因達羅大將， 波夷羅大將，
摩虎羅大將， 真達羅大將，
招杜羅大將， 毘羯羅大將。
General Kumbhīra, General Vajra, General Mekhila, General Aṇḍīra, General Anila, General Saṇḍīra, General Indra, General Pāyila, General Mahoraga, General Cindāla, General Caundhula, General Vikāla.
此十二藥叉大將，一一各有七千藥叉以為眷屬，同時舉聲白佛言：「世尊！我等今者，蒙佛威力，得聞世尊藥師琉璃光如來名號，不復更有惡趣之怖。我等相率，皆同一心，乃至盡形歸佛法僧，誓當荷負一切有情，為作義利饒益安樂。隨於何等村城、國邑、空閑林中，若有流布此經，或復受持藥師琉璃光如來名號，恭敬供養者，我等眷屬衛護是人，皆使解脫一切苦難；諸有願求，悉令滿足。或有疾厄求度脫者，亦應讀誦此經，以五色縷，結我名字，得如願已，然後解結。」
These twelve great yakṣa generals, each with seven thousand yakṣas as their retinue, simultaneously raised their voices and addressed the Buddha, saying: “World-Honored One! Today, by the Buddha’s majestic power, we have been able to hear the name of the World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, and we shall no longer fear falling into the evil destinies. Together we shall unite in one mind and, for as long as life lasts, take refuge in the Buddha, the Dharma, and the Saṅgha. We vow to bear the responsibility for all sentient beings, bringing them benefit, welfare, peace, and happiness. In whatever villages, towns, cities, kingdoms, or secluded forests this sūtra circulates, or wherever the name of the Medicine Master Lapis Lazuli Radiance Tathāgata is received, upheld, revered, and worshipped, we and our retinues shall guard and protect such persons, enabling them to be freed from all sufferings and difficulties. All their wishes and aspirations shall be fulfilled. If any who are afflicted by illness seek deliverance, they too should recite this sūtra, tie five-colored threads into knots bearing our names, and when their wishes have been fulfilled, then untie the knots.”
爾時，世尊讚諸藥叉大將言：「善哉！善哉！大藥叉將！汝等念報世尊藥師琉璃光如來恩德者，常應如是利益安樂一切有情。」
At that time, the World-Honored One praised the great yakṣa generals, saying: "Excellent, excellent, great yakṣa generals! In remembrance of repaying the kindness of the World-Honored One, the Medicine Master Lapis Lazuli Radiance Tathāgata, you should always benefit and bring peace and happiness to all sentient beings in this manner."
爾時，阿難白佛言：「世尊！當何名此法門？我等云何奉持？」佛告阿難：「此法門名說藥師琉璃光如來本願功德；亦名說十二神將饒益有情結願神呪；亦名拔除一切業障；應如是持。」時薄伽梵說是語已，諸菩薩摩訶薩，及大聲聞，國王、大臣、婆羅門、居士，天、龍、藥叉、揵達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽，人、非人等，一切大眾，聞佛所說，皆大歡喜，信受奉行。
At that time, Ananda addressed the Buddha, saying: “World-Honored One! By what name shall this teaching be called? How should we uphold and practice it?”
The Buddha told Ananda: “This teaching is to be named ‘The Merits of the Original Vows of the Tathāgata Bhaiṣajya-guru-vaidūrya-prabhāsa’; it is also named ‘The Dharani of the Twelve Divine Generals Who Benefit Sentient Beings and Fulfill Aspirations’; and it is also named ‘The Removal of All Karmic Obstacles.’ You should uphold it accordingly.”
When the Bhagavān had spoken these words, all the bodhisattva-mahāsattvas, the great śrāvakas, kings, ministers, brahmins, lay devotees, along with devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and the entire great assembly, hearing what the Buddha had proclaimed, rejoiced greatly, faithfully accepted it, and undertook to practice it accordingly.
藥師琉璃光如來本願功德經
The Sutra of the Merit and Original Vows of the Medicine Buddha, Master of Lapis Lazuli Radiance Tathāgata
(弟子賈崇俊願平安廣德二年十二月十五日發心寫藥師經一卷)
Disciple Jia Chongjun, praying for peace, on the fifteenth day of the twelfth month in the second year of the Guangde era, with a devoted heart, copied one scroll of the Medicine Buddha Sutra.