T14n0449_佛說藥師如來本願經
大正藏第 14 冊 No. 0449 佛說藥師如來本願經
No. 449 [Nos. 450, 451; 灌頂經卷第十二]
藥師如來本願功德經序
藥師如來本願經者，致福消災之要法也；曼殊以慈悲之力請說尊號，如來以利物之心盛陳功業；十二大愿彰因行之弘遠，七寶莊嚴顯果德之純凈；憶念稱名則眾苦咸脫，祈請供養則諸愿皆滿；至於病士求救應死更生，王者攘災轉禍為福；信是消百怪之神符，除九橫之妙術矣。
昔宋孝武之世，鹿野寺沙門慧簡已曾譯出在世流行，但以梵宋不融、文辭雜糅，致令轉讀之輩多生疑惑。矩早學梵書恒披葉典，思遇此經驗其紕謬；開皇十七年初獲一本，猶恐脫誤未敢即翻，至大業十一年復得二本，更相仇比方為揩定，遂與三藏法師達磨笈多，並大隋翻經沙門法行明則、長順海馭等，于東都洛水南上林園翻經館重譯此本。深鑒前非方懲后失，故一言出口必三覆乃書，傳度幽旨差無大過；其年十二月八日翻勘方了，仍為一卷。
所愿此經深義人人共解，彼佛名號處處遍聞，十二夜叉唸佛恩而護國，七千眷屬承經力以利民，帝祚遐永，群生安樂，式貽來世序云爾。
佛說藥師如來本願經
新翻藥師經，大業十二年十二月
【現代漢語翻譯】 現代漢語譯本 《藥師如來本願功德經序》 《藥師如來本願經》是獲得福報、消除災難的重要法門。曼殊（文殊菩薩的簡稱）以慈悲的力量請求佛陀宣說藥師如來的尊號，如來以利益眾生的心願盛大地闡述了藥師如來的功德事業。藥師如來的十二大愿彰顯了因地修行時的弘大誓願，七寶莊嚴則顯示了果地功德的純凈。憶念稱誦藥師如來的名號，就能使眾生擺脫一切痛苦；祈求供養藥師如來，就能使一切願望都得到滿足。對於身患重病、瀕臨死亡的人，可以求得救助，起死回生；對於君王，可以消除災難，轉禍為福。這實在是消除各種怪異現象的神符，解除九種橫死之災的妙術啊。 過去在宋孝武帝時期，鹿野寺的沙門慧簡已經翻譯出此經，並在世間流傳，但是因為梵文和漢文的差異，以及文辭的雜亂，導致閱讀的人產生很多疑惑。我（矩）早年學習梵文，經常翻閱佛經，就想遇到此經來驗證其中的錯誤。開皇十七年，我初次得到一個版本，但還是擔心有遺漏錯誤，不敢立即翻譯。到了大業十一年，又得到兩個版本，我將這三個版本互相校對，才確定下來。於是，我與三藏法師達磨笈多，以及大隋翻譯佛經的沙門法行明則、長順海馭等，在東都洛水南邊的上林園翻譯佛經的場所，重新翻譯了此經。我們深刻地吸取了之前的教訓，避免重蹈覆轍，所以每一句話出口，都經過三次反覆推敲才記錄下來，力求傳達佛經的深奧旨意，不出現大的錯誤。那年十二月八日，翻譯校對完畢，仍然是一卷。 希望此經的深奧含義人人都能理解，藥師佛的名號處處都能聽到，十二藥叉（藥師佛的護法神）感念佛恩而護佑國家，七千眷屬（藥師佛的眷屬）承蒙經文的力量而利益人民，使帝王的統治長久，眾生安樂，以此來流傳給後世。序言到此結束。 《佛說藥師如來本願經》 新翻譯的《藥師經》，大業十二年十二月
【English Translation】 English version Preface to the Sutra of the Fundamental Vows and Merits of the Medicine Buddha The Sutra of the Fundamental Vows of the Medicine Buddha is an essential Dharma for attaining blessings and eliminating calamities. Manjushri (short for Manjushri Bodhisattva), with his compassionate power, requested the Buddha to proclaim the honored name of the Medicine Buddha. The Tathagata, with the intention of benefiting beings, extensively expounded the meritorious deeds of the Medicine Buddha. The twelve great vows of the Medicine Buddha manifest the vastness of his vows during his causal practice, while the adornment of the seven treasures reveals the purity of his meritorious virtues in the fruition stage. Reciting and remembering the name of the Medicine Buddha can liberate beings from all suffering; praying and making offerings to the Medicine Buddha can fulfill all wishes. For those who are seriously ill and on the verge of death, they can seek help and be revived; for rulers, they can eliminate disasters and turn misfortune into blessings. This is truly a divine talisman for eliminating all kinds of strange phenomena and a wonderful technique for removing the nine types of untimely deaths. In the past, during the reign of Emperor Xiaowu of the Song Dynasty, the Shramana Huijian of Luye Temple had already translated this sutra, and it was circulating in the world. However, due to the differences between Sanskrit and Chinese, as well as the disorder of the text, it caused many doubts among those who read it. I (Ju), having studied Sanskrit in my early years and frequently perused Buddhist scriptures, desired to encounter this sutra to verify its errors. In the seventeenth year of the Kaihuang era, I first obtained a version, but I was still worried about omissions and errors, so I did not dare to translate it immediately. In the eleventh year of the Daye era, I obtained two more versions. I compared these three versions with each other and then finalized the text. Therefore, I, along with the Tripitaka Master Dharmagupta, and the Shramanas of the Great Sui Dynasty who translated scriptures, such as Faxing Mingze and Changshun Haiyu, re-translated this sutra at the scripture translation site in Shanglin Garden, south of the Luo River in the Eastern Capital. We deeply learned from the previous lessons and avoided repeating the same mistakes. Therefore, every word that came out of our mouths was carefully considered three times before being recorded, striving to convey the profound meaning of the sutra without any major errors. On the eighth day of the twelfth month of that year, the translation and proofreading were completed, and it remained one volume. It is hoped that the profound meaning of this sutra will be understood by everyone, that the name of the Medicine Buddha will be heard everywhere, that the twelve Yakshas (guardian deities of the Medicine Buddha) will protect the country out of gratitude for the Buddha's grace, and that the seven thousand retinue (the Medicine Buddha's retinue) will benefit the people through the power of the sutra, so that the reign of the emperors will be long-lasting and all beings will be at peace. This is to be passed down to future generations. The preface ends here. The Sutra of the Fundamental Vows of the Medicine Buddha as Spoken by the Buddha Newly translated Medicine Sutra, twelfth month of the twelfth year of Daye
八日，沙門慧矩等六人，于東都洛水南上林園譯出。此本最定，諸讀誦者愿莫更疑，得罪不輕。
佛說藥師如來本願經
隋天竺三藏達摩笈多譯
如是我聞：
一時婆伽婆遊行人間至毗舍離國住樂音樹下，與大比丘眾八千人俱、菩薩三萬六千、國王、大臣、婆羅門、居士、天龍、阿修羅、揵達婆、伽樓茶、緊那羅、摩呼羅伽等，大眾圍繞於前說法。
爾時，曼殊室利法王子，承佛威神，即從座起，偏露一髆，右膝著地，向婆伽婆合掌曲躬白言：「世尊！唯愿演說諸佛名號及本昔所發殊勝大愿，令眾生聞已，業障消除，攝受來世正法壞時諸眾生故。」
爾時，婆伽婆贊曼殊室利童子言：「善哉！善哉！曼殊室利大慈悲者，起無量悲，勸請我說，為欲義利種種業障所纏眾生，饒益安樂諸天人故。曼殊室利！當善憶念，聽我所說。」
時曼殊室利童子樂聽佛說，白言：「唯然，世尊！」
佛告曼殊室利：「東方過此佛土十恒河沙等佛土之外，有世界名凈琉璃，彼土有佛，名藥師琉璃光如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
「曼殊室利！彼世尊藥師琉璃光如來本行菩薩行時，發十二大愿。何者十二？
「第一大
【現代漢語翻譯】 現代漢語譯本： 八日，沙門慧矩等六人，在東都洛水南上林園翻譯完成此經。此版本最為確定，所有讀誦此經的人希望不要再有疑惑，否則罪過不輕。
佛說藥師如來本願經
隋朝天竺三藏達摩笈多翻譯
如是我聞：
一時，婆伽婆（Bhagavan，世尊）在人間到達毗舍離國，住在樂音樹下，與大比丘眾八千人、菩薩三萬六千人、國王、大臣、婆羅門、居士、天龍（Deva and Naga，天神和龍神）、阿修羅（Asura，非天）、揵達婆（Gandharva，香神）、伽樓茶（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩呼羅伽（Mahoraga，大蟒神）等大眾圍繞，在他們面前說法。
當時，曼殊室利（Manjusri）法王子，承蒙佛的威神之力，即從座位起身，袒露右肩，右膝著地，向婆伽婆合掌彎腰說道：『世尊！唯愿您演說諸佛的名號以及他們過去所發殊勝的大愿，讓眾生聽聞后，業障消除，爲了攝受未來正法衰敗時期的眾生。』
當時，婆伽婆讚歎曼殊室利童子說：『善哉！善哉！曼殊室利大慈悲者，你發起無量悲心，勸請我宣說，是爲了利益被種種業障纏縛的眾生，饒益安樂諸天人。曼殊室利！你應當好好記住，聽我所說。』
當時，曼殊室利童子樂於聽聞佛的教誨，說道：『是的，世尊！』
佛告訴曼殊室利：『東方越過此佛土十恒河沙數那麼多的佛土之外，有一個世界名為凈琉璃，那個世界有一尊佛，名為藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata），應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。
『曼殊室利！那位世尊藥師琉璃光如來在過去行菩薩道時，發了十二大愿。哪十二大愿呢？』
『第一大愿是：』
【English Translation】 English version: On the eighth day, the Shramana (monk) Hui Ju and six others translated this scripture at the Shanglin Garden south of the Luo River in the Eastern Capital. This version is the most definitive, and all who recite it should not doubt it further, lest they incur no small offense.
The Sutra of the Fundamental Vows of the Medicine Master Buddha
Translated by Tripitaka Dharmagupta of India during the Sui Dynasty
Thus have I heard:
At one time, the Bhagavan (World-Honored One) arrived in the human realm at the country of Vaishali, dwelling under the Tree of Pleasant Sounds, together with a great assembly of eight thousand Bhikshus (monks), thirty-six thousand Bodhisattvas, kings, ministers, Brahmins, lay practitioners, Devas (gods) and Nagas (dragons), Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and other great assemblies, who surrounded him as he expounded the Dharma.
At that time, the Dharma Prince Manjusri, empowered by the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed to the Bhagavan, saying: 'World-Honored One! I beseech you to expound the names of all Buddhas and the great vows they made in the past, so that sentient beings, upon hearing them, may eliminate their karmic obstacles, and for the sake of embracing all sentient beings in the future when the True Dharma declines.'
At that time, the Bhagavan praised the youth Manjusri, saying: 'Excellent! Excellent! Manjusri, you of great compassion, have aroused immeasurable compassion and urged me to speak, for the sake of benefiting sentient beings who are entangled by various karmic obstacles, and for the benefit and happiness of all Devas and humans. Manjusri! You should remember well and listen to what I say.'
At that time, the youth Manjusri was delighted to hear the Buddha's teachings and said: 'Yes, World-Honored One!'
The Buddha told Manjusri: 'Eastward, beyond this Buddha-land by as many Buddha-lands as the sands of ten Ganges Rivers, there is a world called Pure Lapis Lazuli. In that land, there is a Buddha named Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Master Lapis Lazuli Light Tathagata), the Arhat, the Samyak-sambuddha, the Vidyā-caraṇa-sampanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstādevamanuṣyāṇām, the Buddha, the Bhagavan.'
'Manjusri! When that World-Honored One, the Medicine Master Lapis Lazuli Light Tathagata, was practicing the Bodhisattva path, he made twelve great vows. What are the twelve?'
'The first great vow is:』
愿：愿我來世于佛菩提得正覺時，自身光明熾然，照曜無量無數無邊世界，三十二丈夫大相及八十小好以為莊嚴；我身既爾，令一切眾生如我無異。
「第二大愿：愿我來世得菩提時，身如琉璃，內外清凈，無復瑕垢，光明曠大，威德熾然，身善安住，焰網莊嚴，過於日月，若有眾生，生世界之間，或復人中昏暗及夜，莫知方所，以我光故，隨意所趣，作諸事業。
「第三大愿：愿我來世得菩提時，以無邊無限智慧方便，令無量眾生界受用無盡，莫令一人有所少乏。
「第四大愿：愿我來世得菩提時，諸有眾生行異道者，一切安立菩提道中，行聲聞道、行辟支佛道者，皆以大乘而安立之。
「第五大愿：愿我來世得菩提時，若有眾生於我法中修行梵行，此諸眾生無量無邊，一切皆得不缺減戒，具三聚戒，無有破戒趣惡道者。
「第六大愿：愿我來世得菩提時，若有眾生，其身下劣，諸根不具，醜陋頑愚，聾盲跛躄，身攣背傴，白癩癲狂，若復有餘種種身病，聞我名已，一切皆得，諸根具足，身份成滿。
「第七大愿：愿我來世得菩提時，若有眾生，諸患逼切，無護無依，無有住處，遠離一切資生醫藥，又無親屬，貧窮可愍，此人若得聞我名號，眾患悉除，無諸痛惱，乃至究竟無
【現代漢語翻譯】 現代漢語譯本 『愿：愿我來世于佛菩提（Buddha Bodhi，覺悟）得正覺時，自身光明熾然，照耀無量無數無邊世界，以三十二大丈夫相（thirty-two major marks）及八十種隨形好（eighty minor marks）作為莊嚴；愿我自身如此，也令一切眾生都和我一樣。』
『第二大愿：愿我來世得菩提時，身如琉璃（vaidurya，一種寶石），內外清凈，沒有絲毫瑕疵污垢，光明廣闊盛大，威德熾盛，身體安穩住于光明之中，以火焰之網作為莊嚴，勝過日月的光芒。如果有眾生，生存在世界之間，或者在人世間處於昏暗和黑夜之中，不知道方向和處所，因為我的光明，可以隨意前往想去的地方，從事各種事業。』
『第三大愿：愿我來世得菩提時，以無邊無盡的智慧和方便，令無量眾生界都能受用無盡，不讓任何一個人有所缺少。』
『第四大愿：愿我來世得菩提時，如有眾生奉行其他外道，我將使他們全部安立於菩提道中；如果有人修行聲聞道（Śrāvakayāna，小乘佛教）或辟支佛道（Pratyekabuddhayāna，緣覺乘），我都將以大乘（Mahāyāna，大乘佛教）來安立他們。』
『第五大愿：愿我來世得菩提時，如有眾生在我的佛法中修行梵行（brahmacarya，清凈行），這些無量無邊的眾生，都能得到沒有缺損的戒律，具足三聚戒（threefold precepts），沒有破戒而墮入惡道的人。』
『第六大愿：愿我來世得菩提時，如有眾生，身體卑賤低下，諸根不全，醜陋頑劣愚笨，聾盲跛腳，身體攣縮彎曲，患有白癜風、麻風病、癲癇病，或者有其他種種身體疾病，聽到我的名號后，都能得到諸根具足，身體完整圓滿。』
『第七大愿：愿我來世得菩提時，如有眾生，被各種疾病所逼迫，沒有保護，沒有依靠，沒有住處，遠離一切生活物資和醫藥，又沒有親屬，貧窮可憐，這個人如果能夠聽到我的名號，所有疾病都將消除，沒有各種痛苦煩惱，乃至最終』
【English Translation】 English version 'Vow: May I, in my next life, when I attain perfect enlightenment of Buddha Bodhi (覺悟, enlightenment), have a body that shines with intense light, illuminating immeasurable, countless, and boundless worlds, adorned with the thirty-two major marks (thirty-two major marks) and eighty minor marks (eighty minor marks) of a great man; may my body be like this, and may all sentient beings be like me without difference.'
'Second Great Vow: May I, in my next life, when I attain Bodhi, have a body like vaidurya (琉璃, a type of gemstone), pure inside and out, without any flaws or defilements, with vast and immense light, blazing with majestic virtue, my body securely dwelling in light, adorned with a net of flames, surpassing the radiance of the sun and moon. If there are sentient beings living in the world, or in the human realm in darkness and night, not knowing directions or places, may they, by my light, freely go wherever they wish and engage in various activities.'
'Third Great Vow: May I, in my next life, when I attain Bodhi, with boundless and limitless wisdom and skillful means, enable immeasurable realms of sentient beings to enjoy inexhaustible resources, without allowing anyone to lack anything.'
'Fourth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings practicing other heterodox paths, I will establish them all in the Bodhi path; if there are those who practice the Śrāvakayāna (聲聞道, Hearer Vehicle) or the Pratyekabuddhayāna (辟支佛道, Solitary Realizer Vehicle), I will establish them all in the Mahāyāna (大乘, Great Vehicle).'
'Fifth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings practicing brahmacarya (梵行, pure conduct) in my Dharma, may all these immeasurable and boundless sentient beings obtain precepts without deficiency, fully possessing the threefold precepts (threefold precepts), and may there be no one who breaks the precepts and falls into evil realms.'
'Sixth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings whose bodies are inferior and base, whose faculties are incomplete, who are ugly, dull, and foolish, deaf, blind, lame, hunchbacked, afflicted with vitiligo, leprosy, or epilepsy, or who have various other bodily ailments, may they, upon hearing my name, all obtain complete faculties and perfect bodies.'
'Seventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings oppressed by various illnesses, without protection, without refuge, without a dwelling place, far from all necessities of life and medicine, and without relatives, poor and pitiable, if this person can hear my name, all illnesses will be eliminated, without any pain or suffering, even until the end.'
上菩提。
「第八大愿：愿我來世得菩提時，若有女人，為婦人百惡所逼惱故，厭離女身，愿舍女形，聞我名已，轉女人身成丈夫相，乃至究竟無上菩提。
「第九大愿：愿我來世得菩提時，令一切眾生解脫魔網，若墮種種異見稠林，悉當安立置於正見，次第示以菩薩行門。
「第十大愿：愿我來世得菩提時，若有眾生，種種王法，繫縛、鞭撻、牢獄、應死，無量災難，悲憂煎迫，身心受苦，此等眾生，以我福力，皆得解脫一切苦惱。
「十一大愿：愿我來世得菩提時，若有眾生，飢火燒身，為求食故，作諸惡業，我于彼所，先以最妙色香味食，飽足其身，后以法味，畢竟安樂而建立之。
「十二大愿：愿我來世得菩提時，若有眾生，貧無衣服，寒熱蚊虻，日夜逼惱，我當施彼，隨用衣服，種種雜色，如其所好，亦以一切寶莊嚴具，花鬘、涂香、鼓樂、眾伎，隨諸眾生所須之，具皆令滿足。
「此十二大愿，是彼世尊藥師琉璃光如來、應、正遍知，行菩薩時，本昔所作。
「複次，曼殊室利！藥師琉璃光如來所有諸愿，及彼佛土功德莊嚴，乃至窮劫說不可盡。彼佛國土一向清凈，無女人形，離諸欲惡，亦無一切惡道苦聲，琉璃為地，城闕、垣墻、門窗、堂閣柱樑、斗拱、
【現代漢語翻譯】 現代漢語譯本 『第八大愿：愿我來世證得菩提（覺悟）時，如果有女人，因為身為女人而遭受種種苦惱，厭惡自己的女身，希望捨棄女形，聽到我的名字后，就能轉女身成男相，乃至最終證得無上菩提（最高覺悟）。』 『第九大愿：愿我來世證得菩提（覺悟）時，令一切眾生解脫魔網（煩惱的束縛），如果墮入種種不同的邪見之中，我將引導他們安立於正見，並依次向他們展示菩薩的修行法門。』 『第十大愿：愿我來世證得菩提（覺悟）時，如果有眾生，因為種種王法（法律）的束縛、鞭打、牢獄、死刑等無量災難，悲傷憂愁，身心受苦，這些眾生，憑藉我的福德力量，都能解脫一切苦惱。』 『第十一大愿：愿我來世證得菩提（覺悟）時，如果有眾生，被飢餓的火焰焚燒，爲了尋求食物而造作各種惡業，我將先以最美好的色香味俱全的食物，讓他們飽足身體，然後以佛法的滋味，最終讓他們安樂並建立正道。』 『第十二大愿：愿我來世證得菩提（覺悟）時，如果有眾生，貧窮沒有衣服，遭受寒冷、炎熱、蚊蟲的日夜侵擾，我將施予他們各種各樣的衣服，顏色各異，隨他們所喜好，也用一切珍寶裝飾品、花鬘、涂香、鼓樂、各種技藝，滿足一切眾生的需求。』 『這十二大愿，是那位世尊藥師琉璃光如來（能醫治眾生疾病的佛）、應（應供）、正遍知（完全覺悟者），在行菩薩道時，過去所發起的。』 『此外，曼殊室利（文殊菩薩）！藥師琉璃光如來所有的願望，以及他佛土的功德莊嚴，即使窮盡劫數也說不完。他的佛國土完全清凈，沒有女人，遠離一切慾望和邪惡，也沒有一切惡道的痛苦聲音，以琉璃為地，城墻、圍墻、門窗、殿堂樓閣的柱樑、斗拱、』
【English Translation】 English version 'The eighth great vow: When I attain Bodhi (enlightenment) in my next life, if there are women who, due to the hundred evils of being a woman, are weary of their female bodies and wish to abandon their female form, upon hearing my name, they will transform from female to male, and ultimately attain unsurpassed Bodhi (supreme enlightenment).' 'The ninth great vow: When I attain Bodhi (enlightenment) in my next life, I will liberate all sentient beings from the net of Mara (the bonds of affliction). If they have fallen into various kinds of wrong views, I will guide them to establish themselves in right view and sequentially show them the path of Bodhisattva practice.' 'The tenth great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who, due to various royal laws (legal systems), are bound, whipped, imprisoned, sentenced to death, or suffer countless disasters, grief, and torment, causing them physical and mental suffering, these beings, through the power of my merit, will be liberated from all suffering.' 'The eleventh great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who are burned by the fire of hunger and commit evil deeds in search of food, I will first satisfy their bodies with the most exquisite food of color, aroma, and taste, and then establish them in ultimate peace and joy with the flavor of the Dharma.' 'The twelfth great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who are poor and without clothing, tormented day and night by cold, heat, and mosquitoes, I will provide them with various kinds of clothing, in various colors, according to their preferences, and also with all kinds of precious ornaments, flower garlands, fragrant ointments, drums, music, and various skills, fulfilling all the needs of sentient beings.' 'These twelve great vows are what that World Honored One, Bhaisajyaguru Vaiduryaprabha Tathagata (the Buddha who heals the diseases of sentient beings), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), made in the past when practicing the Bodhisattva path.' 'Furthermore, Manjushri (Bodhisattva Manjushri)! The vows of Bhaisajyaguru Vaiduryaprabha Tathagata and the meritorious adornments of his Buddha land are inexhaustible even if described for countless eons. His Buddha land is entirely pure, without female forms, free from all desires and evils, and without the sounds of suffering from evil realms. The ground is made of lapis lazuli, and the city walls, fences, doors, windows, halls, pavilions, pillars, beams, and brackets,'
周匝羅網，皆七寶成，如極樂國，凈琉璃界莊嚴如是。
「于其國中有二菩薩摩訶薩，一名日光，二名月光，于彼無量無數諸菩薩眾，最為上首，持彼世尊藥師琉璃光如來正法之藏。
「是故，曼殊室利！信心善男子、善女人，應當愿生彼佛國土。」
爾時，世尊復告曼殊室利童子言：「曼殊室利！或有眾生，不識善惡，多貪無厭，不知佈施及施果報，愚癡無智，闕于信根，聚財護惜，不欲分施。此等眾生，無施心故，見乞者來，其心不喜，如割身肉。復有無量慳貪眾生，自不受用，亦不欲與父母、妻子，況奴婢、作使及余乞人。此等眾生，人間命終，生餓鬼道，或畜生道。由昔人間，曾得聞彼藥師琉璃光如來名號故，或在鬼道，或畜生道，如來名號暫得現前，即于念時，彼處命終，還生人道，得宿命智，怖畏惡趣，不樂欲樂，好行慧施，讚歎施者，一切所有，悉能捨施，漸以頭目、手足、血肉、身份皆與求者，況余財物。
「複次，曼殊室利！有諸眾生，雖奉如來，受持學句，然破戒、破行、破于正見；或受學句，護持禁戒，然不求多聞，不解如來所說修多羅中甚深之義；或復多聞，而增上慢，自是非他，嫌謗正法，為魔伴黨。此等癡人，及余無量百千俱胝那由他眾生，行邪道者，當墮地
【現代漢語翻譯】 周匝的羅網，都是用七寶構成，如同極樂世界一樣，清凈琉璃的境界莊嚴就是這樣。 『在那佛國中有兩位菩薩摩訶薩（大菩薩），一位名叫日光，一位名叫月光，在那些無量無數的菩薩眾中，他們最為首要，執持著那位世尊藥師琉璃光如來正法的寶藏。 『所以，曼殊室利（文殊菩薩）！有信心的善男子、善女人，應當發願往生到那個佛的國土。』 這時，世尊又告訴曼殊室利童子說：『曼殊室利！或許有些眾生，不辨善惡，貪婪無厭，不知道佈施以及佈施的果報，愚癡沒有智慧，缺少信根，積聚財富，吝惜守護，不願意分給別人。這些眾生，因為沒有佈施的心，見到乞討的人來，心裡不高興，如同割自己的肉一樣。還有無量慳貪的眾生，自己不享用，也不願意給父母、妻子，更何況是奴婢、僕人和其他的乞討之人。這些眾生，在人間壽命終結后，會墮入餓鬼道，或者畜生道。因為過去在人間，曾經聽聞過藥師琉璃光如來的名號，或許在鬼道，或許在畜生道，如來的名號暫時顯現，就在念誦的時候，他們在那處結束生命，又轉生到人道，得到宿命的智慧，畏懼惡道，不貪戀慾望的快樂，喜歡施行智慧的佈施，讚歎佈施的人，一切所有的，都能捨棄佈施，逐漸地連頭、眼睛、手、腳、血肉、身體都給求取的人，更何況是其他的財物。 『再者，曼殊室利！有些眾生，雖然信奉如來，受持學習佛的教誨，但是卻破戒、破行、破除正見；或者受持學習佛的教誨，守護戒律，卻不求多聞，不理解如來所說的經典中甚深的含義；或者雖然多聞，卻增上我慢，自以為是，誹謗正法，成為魔的同黨。這些愚癡的人，以及其他無量百千俱胝那由他的眾生，行邪道的人，應當墮入地獄。』
【English Translation】 The surrounding nets are all made of seven treasures, just like the Land of Ultimate Bliss, the pure lapis lazuli realm is adorned in this way. 'In that Buddha-land, there are two Bodhisattva Mahasattvas (great Bodhisattvas), one named Sunlight and the other named Moonlight. Among the immeasurable and countless Bodhisattvas, they are the foremost, holding the treasury of the Proper Dharma of that World Honored One, the Medicine Buddha, Lapis Lazuli Light Tathagata. 'Therefore, Manjushri (Bodhisattva Manjushri)! Faithful good men and good women should aspire to be born in that Buddha-land.' At that time, the World Honored One again said to the youth Manjushri: 'Manjushri! Perhaps there are sentient beings who do not discern good from evil, are greedy and insatiable, do not know about giving and the karmic results of giving, are foolish and without wisdom, lack the root of faith, accumulate wealth and are stingy, unwilling to share. These sentient beings, because they have no heart for giving, when they see beggars coming, their hearts are not happy, as if their own flesh were being cut. There are also immeasurable stingy sentient beings who do not enjoy things themselves, nor are they willing to give to their parents or wives, let alone to slaves, servants, and other beggars. These sentient beings, when their lives in the human realm end, will fall into the realm of hungry ghosts or the realm of animals. Because in the past, in the human realm, they had heard the name of the Medicine Buddha, Lapis Lazuli Light Tathagata, perhaps in the ghost realm or the animal realm, the Tathagata's name temporarily appears, and at the moment of recitation, they end their lives there and are reborn in the human realm, gaining the wisdom of past lives, fearing the evil realms, not delighting in the pleasures of desire, liking to practice the giving of wisdom, praising those who give, and being able to give away everything they have, gradually giving even their heads, eyes, hands, feet, blood, flesh, and body parts to those who ask, let alone other possessions. 'Furthermore, Manjushri! There are sentient beings who, although they follow the Tathagata, receive and uphold the teachings, yet break the precepts, break the conduct, and break the right view; or they receive and uphold the teachings, protect the precepts, but do not seek to learn much, do not understand the profound meaning in the Sutras spoken by the Tathagata; or they may have learned much, but they increase their arrogance, are self-righteous, slander the Proper Dharma, and become companions of Mara. These foolish people, and other immeasurable hundreds of thousands of kotis of nayutas of sentient beings who follow the wrong path, should fall into hell.'
獄。此等眾生，應于地獄流轉無期，以得聞彼世尊藥師琉璃光如來名號故，于地獄處，彼佛威力，如來名號暫得現前，即時捨命，還生人道，正見精進，淳善凈心，便能捨家，于如來教中出家學道，漸次修行菩薩諸行。
「複次，曼殊室利！或有眾生，以妒忌故，但自稱讚，不讚他人。此諸眾生，以自高輕他故，於三惡道，無量千歲，受諸苦毒；過無量千歲已，于彼命終，生畜生趣，作牛馬駝驢，鞭杖捶擊，飢渴逼惱，身負重擔，隨路而行；若生人道，常居下賤，為人奴婢，受他驅役。若昔人中，聞彼世尊藥師琉璃光如來名號者，以此善根，眾苦解脫，諸根猛利，聰慧博識，恒求善本，得與良友常相隨逐，能斷魔罥，破無明㲉，竭煩惱河，解脫一切生老病死，憂悲苦惱。
「複次，曼殊室利！有諸眾生，好喜乖離，更相鬥訟，此等互起噁心眾生，身口及意，恒作諸惡，為欲相損，各各常以無益相加，或告林神、樹神、山神、冢神種種別神，殺諸畜生，取其血肉，祭祀一切夜叉、羅剎食血肉者，書怨人字，並作其形，成就種種毒害、咒術、厭魅、蠱道、起尸鬼咒，欲斷彼命及壞其身。由聞世尊藥師琉璃光如來名號故，此諸惡事不能傷損，皆得互起慈心、益心、無嫌恨心，各各歡悅，更相攝受。
「復
【現代漢語翻譯】 現代漢語譯本 這些眾生，本應在地獄中無休止地輪迴，但因為聽聞了世尊藥師琉璃光如來的名號，在地獄中，佛的威力和名號短暫地顯現，他們便立即捨棄地獄之身，轉生為人道，擁有正見，精進修行，心地純善清凈，便能捨棄家庭，在如來的教法中出家修道，逐漸修行菩薩的各種行持。 「再者，曼殊室利（文殊菩薩）！有些眾生，因為嫉妒的緣故，只稱讚自己，不讚美他人。這些眾生，因為自高自大、輕視他人，會在三惡道中，經歷無數千年，遭受各種痛苦；經過無數千年後，他們從惡道中死去，轉生為畜生，做牛、馬、駱駝、驢等，遭受鞭打、捶擊，忍受飢渴的折磨，身負重擔，在路上行走；如果轉生為人，則常常居住在卑賤的地方，做別人的奴婢，受人驅使。如果這些人曾經在人道中聽聞過世尊藥師琉璃光如來的名號，憑藉這個善根，就能解脫各種痛苦，諸根敏銳，聰明博學，恒常追求善法，能夠與良善的朋友常常相伴，能夠斬斷魔網，破除無明之殼，竭盡煩惱之河，解脫一切生老病死、憂愁悲傷的痛苦。 「再者，曼殊室利！有些眾生，喜歡乖戾，互相爭鬥訴訟，這些互相生起噁心的眾生，身口意都常常造作各種惡業，爲了互相傷害，各自常常用無益的方式加害對方，或者告祭林神、樹神、山神、墳墓神等各種不同的神靈，殺害各種畜生，取其血肉，祭祀一切夜叉（能啖鬼）、羅剎（惡鬼）等食血肉的鬼神，書寫怨恨人的名字，並製作其形象，施展各種毒害、咒術、厭魅、蠱道、起尸鬼咒，想要斷絕對方的性命，破壞對方的身體。由於聽聞世尊藥師琉璃光如來的名號，這些惡事都不能造成傷害，他們都能互相生起慈悲心、利益心、沒有嫌恨的心，各自歡喜，互相攝受。」
【English Translation】 English version These beings, who should have been endlessly transmigrating in hell, because they heard the name of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata, in the hell realm, the Buddha's power and name briefly appeared, and they immediately abandoned their hellish bodies and were reborn in the human realm, possessing right view, diligently practicing, with pure and virtuous minds, they could renounce their families, leave home in the Tathagata's teachings to study the Way, and gradually cultivate the various practices of a Bodhisattva. 「Furthermore, Manjushri! There are some beings who, due to jealousy, only praise themselves and do not praise others. These beings, because of their arrogance and contempt for others, will suffer various torments in the three evil realms for countless thousands of years; after countless thousands of years, they will die from those evil realms and be reborn as animals, such as cows, horses, camels, and donkeys, enduring beatings and whippings, suffering from hunger and thirst, carrying heavy burdens, and walking along the roads; if they are reborn as humans, they will often live in lowly places, serving as slaves and being driven by others. If these people had previously heard the name of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata, in the human realm, by virtue of this good root, they can be liberated from all suffering, their faculties will be sharp, they will be intelligent and knowledgeable, constantly seeking good roots, able to be accompanied by good friends, able to cut through the nets of demons, break the shell of ignorance, exhaust the river of afflictions, and be liberated from all birth, old age, sickness, death, sorrow, and suffering.」 「Furthermore, Manjushri! There are some beings who are fond of discord and engage in disputes and lawsuits. These beings, who harbor evil intentions towards each other, constantly commit evil deeds with their bodies, mouths, and minds. In order to harm each other, they often inflict useless harm upon one another, or they may make offerings to forest spirits, tree spirits, mountain spirits, tomb spirits, and various other deities, killing various animals, taking their blood and flesh, and offering them to all Yakshas (flesh-eating ghosts), Rakshasas (evil demons), and other blood-and-flesh-eating spirits. They write the names of those they resent, create their effigies, and employ various poisons, curses, enchantments, sorcery, corpse-raising spells, and other methods to try to end their lives and destroy their bodies. Because they have heard the name of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata, these evil deeds cannot harm them, and they will all develop mutual compassion, beneficial intentions, and a lack of resentment, rejoicing with each other and embracing one another.」
次，曼殊室利！此諸四眾——比丘、比丘尼、優婆塞、優婆私——及余信心善男子、善女人等，受八分齋，或復一年，或復三月受持諸戒，以此善根，隨所喜樂，隨所愿求，若欲往生西方極樂世界阿彌陀如來所者，由得聞彼世尊藥師琉璃光如來名號故，于命終時，有八菩薩乘空而來，示其道徑，即于彼界，種種異色波頭摩華中自然化生；若復此人慾生天上，即得往生，本昔善根無有窮盡，不復更生諸餘惡趣，天上命盡，當生人間，為轉輪王，四洲自在安立，無量百千俱胝那由他眾生於十善業道，或復生于剎利大族、婆羅門大族、居士大家，金銀、粟帛、倉庫盈滿，形色具足，自在具足，眷屬具足，勇健多力如大力士；若有女人得聞說此如來名號至心受持，此人於後永離女身。」
爾時，曼殊室利童子白佛言：「世尊！我於後時，以彼世尊藥師琉璃光如來名號，于信心善男子、善女人所，種種方便流佈令聞，乃至睡中亦以佛名覺寤其耳。若受持此經讀誦宣說，或復為他分別開解，若自書，若令人書，若取經卷五色凈彩以盛裹之，灑掃凈處以安置之，持種種華、種種香、涂香、華鬘、寶幢、幡蓋而用供養，爾時，四大天王，與其眷屬，並余百千俱胝那由他諸天，皆詣其所。若此經卷流行之處，若復有人誦持此經，以
【現代漢語翻譯】 現代漢語譯本：再者，曼殊室利！這些四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆私（在家女眾）——以及其他有信心的善男子、善女人等，受持八關齋戒，或者一年，或者三個月受持各種戒律，憑藉這些善根，隨他們所喜愛的，隨他們所愿求的，如果想要往生西方極樂世界阿彌陀如來那裡，因為聽聞過那位世尊藥師琉璃光如來的名號，在他們臨命終時，會有八位菩薩乘空而來，指示他們道路，他們就會在那極樂世界，在各種不同顏色的波頭摩花（蓮花的一種）中自然化生；如果這個人想要往生天上，也能夠往生，他們過去所種的善根不會窮盡，不會再墮入其他惡道，在天上壽命終結后，會轉生到人間，成為轉輪王，自在地統治四大洲，使無量百千俱胝那由他（極多的數量單位）的眾生奉行十善業道，或者轉生到剎利（貴族）大族、婆羅門（祭司）大族、居士（富裕的在家者）大家，金銀、糧食、布帛，倉庫都堆滿，容貌端正，自在無礙，眷屬眾多，勇猛強健如同大力士；如果有女人聽聞並至誠受持這位如來的名號，此人之後將永遠脫離女身。 那時，曼殊室利童子對佛說：『世尊！我將來會以那位世尊藥師琉璃光如來的名號，用各種方便法門，讓有信心的善男子、善女人聽到，甚至在他們睡夢中也用佛的名號來喚醒他們的耳朵。如果有人受持這部經，讀誦宣說，或者為他人分別解釋，如果自己書寫，或者請人書寫，如果用五色乾淨的綵綢包裹經卷，在灑掃乾淨的地方安放，用各種鮮花、各種香、涂香、花鬘、寶幢、幡蓋來供養，那時，四大天王，和他們的眷屬，以及其他百千俱胝那由他諸天，都會來到這個地方。如果這部經卷流通的地方，如果有人誦持這部經，以』
【English Translation】 English version: Furthermore, Manjushri! These four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers)—and other faithful good men and good women, who observe the eight precepts, or for a year, or for three months, uphold various precepts, with these roots of goodness, according to what they like, according to what they wish for, if they desire to be reborn in the Western Pure Land of Amitabha Tathagata, because they have heard the name of that World Honored One, Bhaisajyaguru Vaidurya Prabha Tathagata, at the time of their death, eight Bodhisattvas will come through the air, showing them the path, and they will be naturally born in that land, in various colored padma flowers (a type of lotus); if this person desires to be born in the heavens, they will also be able to be reborn there, their past roots of goodness will not be exhausted, they will not fall into other evil realms again, when their life in the heavens ends, they will be reborn in the human world, becoming a wheel-turning king, freely ruling the four continents, causing countless hundreds of thousands of kotis of nayutas (extremely large units of quantity) of beings to practice the ten good karmic paths, or be reborn into great Kshatriya (noble) families, great Brahmin (priest) families, or great householder (wealthy lay) families, with gold, silver, grains, and silks, their storehouses filled, their appearance complete, free and unhindered, with many relatives, brave and strong like mighty warriors; if a woman hears and sincerely upholds the name of this Tathagata, this person will forever be free from the female body. At that time, the youth Manjushri said to the Buddha: 'World Honored One! In the future, I will use the name of that World Honored One, Bhaisajyaguru Vaidurya Prabha Tathagata, through various skillful means, to make faithful good men and good women hear it, even in their sleep, I will use the Buddha's name to awaken their ears. If someone upholds this sutra, recites and proclaims it, or explains it to others, if they write it themselves, or ask others to write it, if they wrap the sutra scroll with five-colored clean silk, place it in a clean place, and make offerings with various flowers, various incense, scented ointments, flower garlands, jeweled banners, and canopies, at that time, the Four Heavenly Kings, with their retinues, and other hundreds of thousands of kotis of nayutas of devas, will all come to this place. If this sutra scroll circulates, if someone recites and upholds this sutra, with'
得聞彼世尊藥師琉璃光如來名號，及本昔所發殊勝大愿故，當知是處無復橫死，亦復不為諸鬼所持奪其魂魄，設已奪者，還復如故。」
佛言：「如是，如是！曼殊室利！如汝所說。曼殊室利！信心善男子、善女人，若欲供養彼如來者，此人應作如來形像，七日七夜受八分齋食清凈食，于清凈處散種種華，燒種種香，以種種繒彩，種種幡幢，莊嚴其處，澡浴清潔，著新凈衣，應生無垢濁心，無怒害心，於一切眾生起利益心，慈悲喜捨平等之心，鼓樂歌贊，右繞佛像，應念彼如來本昔大愿並解釋此經，如所思念，如所愿求，一切所欲，皆得圓滿——求長壽得長壽，求福報得福報，求自在得自在，求男女得男女。
「或復有人忽得惡夢，或見諸惡相，或怪鳥來集，于其住所百怪出現，此人若能以種種眾具，供養恭敬彼藥師琉璃光如來者，一切惡夢、惡相、不吉祥事皆悉隱沒，或有水怖、火怖、刀怖、毒怖、懸險之怖，惡象、師子、虎狼、熊羆、毒蛇、惡蝎、蜈蚣、蚰蜒如是等怖，憶念供養彼如來者，一切怖畏皆得解脫。若他國侵擾、賊盜反亂、如是等怖，亦應念彼如來恭敬尊重。
「複次，曼殊室利！若有信心善男子、善女人，乃至盡形受三歸依，不事余天，或持五戒，或持十戒，或持菩薩一百四戒，
【現代漢語翻譯】 現代漢語譯本： 『如果聽聞到藥師琉璃光如來（Bhaisajyaguru-vaidurya-prabharaja，藥師佛的尊號）的名號，以及他過去所發殊勝的大愿，應當知道這個地方不會再有橫死，也不會被各種鬼怪奪走魂魄，即使已經被奪走，也會恢復如初。』
佛說：『是的，是的！曼殊室利（Manjusri，文殊菩薩）！正如你所說。曼殊室利！有信心的善男子、善女人，如果想要供養那位如來，這個人應當塑造如來的形像，七天七夜受持八關齋戒，食用清凈的食物，在清凈的地方散佈各種鮮花，焚燒各種香，用各種絲綢綵帶、各種幡幢，莊嚴那個地方，沐浴清潔，穿上新的乾淨衣服，應當生起沒有垢濁的心，沒有憤怒和傷害的心，對一切眾生生起利益的心，慈悲喜捨平等的心，敲打樂器歌唱讚美，右繞佛像，應當憶念那位如來過去的大愿，並且解釋這部經，如所思念，如所愿求，一切所希望的，都能圓滿——求長壽得長壽，求福報得福報，求自在得自在，求男女得男女。』
『或者有人忽然做了惡夢，或者見到各種惡相，或者有怪鳥飛來聚集，在他的住所出現各種怪異的事情，這個人如果能夠用各種器具，供養恭敬那位藥師琉璃光如來，一切惡夢、惡相、不吉祥的事情都會消失隱沒。或者有水災的恐懼、火災的恐懼、刀兵的恐懼、毒藥的恐懼、懸崖險境的恐懼，惡象、獅子、虎狼、熊羆、毒蛇、惡蝎、蜈蚣、蚰蜒等等這些恐懼，憶念供養那位如來，一切恐懼都能得到解脫。如果有其他國家侵擾、盜賊叛亂等等這些恐懼，也應當憶念那位如來，恭敬尊重。』
『再者，曼殊室利！如果有信心的善男子、善女人，乃至終身受持三歸依（皈依佛、皈依法、皈依僧），不侍奉其他天神，或者受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），或者受持十戒，或者受持菩薩一百零四戒，
【English Translation】 English version: 'Having heard the name of that World Honored One, Bhaisajyaguru-vaidurya-prabharaja (the title of the Medicine Buddha), and also because of the great vows He made in the past, one should know that in this place there will be no untimely death, nor will one's spirit be seized by various ghosts. Even if it has been seized, it will be restored as before.'
The Buddha said: 'So it is, so it is! Manjusri (Manjusri Bodhisattva)! Just as you have said. Manjusri! If faithful good men or good women wish to make offerings to that Tathagata, they should make an image of the Tathagata, observe the Eight-Fold Fast for seven days and seven nights, and eat pure food. In a clean place, they should scatter various flowers, burn various incense, and adorn the place with various silken banners and streamers. They should bathe and cleanse themselves, wear new and clean clothes, and should generate a mind free from defilement and turbidity, a mind free from anger and harm, and generate a mind of benefit towards all sentient beings, a mind of loving-kindness, compassion, joy, and equanimity. They should play music and sing praises, circumambulating the Buddha image to the right. They should remember the great vows that Tathagata made in the past and explain this Sutra. As they think and as they wish, all their desires will be fulfilled—seeking longevity, they will obtain longevity; seeking blessings, they will obtain blessings; seeking freedom, they will obtain freedom; seeking sons and daughters, they will obtain sons and daughters.'
'Or if someone suddenly has nightmares, or sees various evil omens, or strange birds come to gather, and various strange things appear in their dwelling place, if this person can use various implements to make offerings and respectfully revere that Bhaisajyaguru-vaidurya-prabharaja, all nightmares, evil omens, and inauspicious events will disappear and be concealed. Or if there is fear of water, fear of fire, fear of weapons, fear of poison, fear of dangerous cliffs, fear of fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, and such fears, by remembering and making offerings to that Tathagata, all fears will be liberated. If there are invasions from other countries, rebellions by thieves, and such fears, one should also remember that Tathagata with reverence and respect.'
'Furthermore, Manjusri! If there are faithful good men or good women who, even to the end of their lives, take refuge in the Three Jewels (Buddha, Dharma, Sangha), do not serve other deities, or uphold the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants), or uphold the Ten Precepts, or uphold the Bodhisattva's one hundred and four precepts,
或復出家受持比丘二百五十戒，若比丘尼受持五百戒，于隨所受中，毀犯禁戒，畏墮惡道，若能供養彼世尊藥師琉璃光如來者，決定不受三惡道報。或有女人臨當產時，受于極苦，若能稱名供養彼世尊藥師琉璃光如來者，速得解脫，所生之子身份具足，形色端正，見者歡喜，利根聰明，安隱少病，無有非人奪其魂魄。」
爾時，世尊告慧命阿難言：「阿難！如我稱揚彼世尊藥師琉璃光如來所有功德，汝信受耶？汝于如是諸佛如來甚深境界多生疑惑。」
時，慧命阿難白佛言：「大德世尊！我于如來所說法中，無復疑惑。何以故？一切如來身口意行無不清凈。世尊！此日月，有如是大神通，有如是大威力，可令墮落，須彌山王可得移動，諸佛所言無有差異。大德世尊！或有眾生信根不具，聞說如來佛境界已，作是思惟：『云何但念彼如來名獲爾許功德？』心不信受，生於誹謗，此等長夜無義饒益，當墮苦趣。」
佛言：「阿難！若彼如來所有名號入其耳中，此人墮惡道者，無有是處。阿難！諸佛境界誠為難信，汝今信受，應知皆是如來威力，非一切聲聞、辟支佛地所能信受，唯除一生補處菩薩摩訶薩。阿難！人身難得，於三寶中信敬尊重亦難可得，聞彼如來名號倍難於此。阿難！彼世尊藥師琉璃光如
【現代漢語翻譯】 現代漢語譯本 或者有人出家，受持比丘二百五十條戒律，或者有比丘尼受持五百條戒律，在所受持的戒律中，如果有人違犯禁戒，畏懼墮入惡道，如果能夠供養那位世尊藥師琉璃光如來（Bhaisajyaguru-vaidurya-prabharaja，藥師佛），必定不會遭受三惡道的果報。或者有女人臨近生產的時候，承受極大的痛苦，如果能夠稱念名號並供養那位世尊藥師琉璃光如來，就能迅速得到解脫，所生下的孩子身體各部分都健全，容貌端正，見到的人都心生歡喜，具有敏銳的智慧和聰明的頭腦，平安健康少生疾病，不會有邪魔外道奪取他的魂魄。
這時，世尊告訴慧命阿難（Ananda，多聞第一的尊者）說：『阿難！像我這樣稱揚讚歎那位世尊藥師琉璃光如來所有的功德，你相信並接受嗎？你對於像這樣諸佛如來甚深不可思議的境界，會產生許多疑惑嗎？』
當時，慧命阿難稟告佛說：『大德世尊！我對於如來說法的內容，沒有絲毫的疑惑。為什麼呢？一切如來的身、口、意行為沒有不清凈的。世尊！即使是太陽和月亮，有如此大的神通，有如此大的威力，也可能會墜落，須彌山王（Sumeru，佛教宇宙觀中的山王）也可能會移動，諸佛所說的話是不會有差異的。大德世尊！或許有些眾生，信根不具足，聽聞了如來佛的境界之後，這樣思惟：『為什麼僅僅唸誦那位如來的名號，就能獲得如此多的功德？』內心不相信並接受，產生誹謗，這些人長夜之中沒有意義的饒益，應當墮入痛苦的境地。』
佛說：『阿難！如果那位如來所有的名號進入他的耳中，這個人還會墮入惡道，是沒有這種可能性的。阿難！諸佛的境界確實難以置信，你現在能夠相信並接受，應當知道這都是如來的威力，不是一切聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱獨覺或緣覺）的境界所能夠相信和接受的，只有一生補處菩薩摩訶薩（Ekajatipratibaddha Bodhisattva-Mahasattva，指下一生將成佛的菩薩）才能相信。阿難！人身難以得到，在三寶（Triratna，佛、法、僧）中生起信心、恭敬和尊重也很難得到，聽聞那位如來的名號比這更加困難。阿難！那位世尊藥師琉璃光如
【English Translation】 English version Or, if there are those who have left home and uphold the two hundred and fifty precepts of a Bhikshu (Buddhist monk), or Bhikshunis (Buddhist nuns) who uphold the five hundred precepts, and among the precepts they uphold, they violate the prohibitions, fearing to fall into evil paths, if they can make offerings to that World-Honored One, Bhaisajyaguru-vaidurya-prabharaja (Medicine Buddha), they will definitely not receive the retribution of the three evil paths. Or, if there are women who are about to give birth and are suffering extreme pain, if they can recite the name and make offerings to that World-Honored One, Bhaisajyaguru-vaidurya-prabharaja, they will quickly be liberated, and the child born will have complete limbs, a beautiful appearance, and will be pleasing to all who see him. He will be intelligent and wise, peaceful and healthy with few illnesses, and no non-human beings will be able to seize his soul.
At that time, the World-Honored One said to the Venerable Ananda (Ananda, known for his great memory): 'Ananda! Do you believe and accept that I praise the merits of that World-Honored One, Bhaisajyaguru-vaidurya-prabharaja? Do you have many doubts about the profound realm of such Buddhas and Tathagatas?'
At that time, the Venerable Ananda said to the Buddha: 'Great Virtuous World-Honored One! I have no doubts about the Dharma spoken by the Tathagata. Why? Because the actions of body, speech, and mind of all Tathagatas are perfectly pure. World-Honored One! Even the sun and moon, with such great supernatural powers and such great power, could fall, and Mount Sumeru (Sumeru, the king of mountains in Buddhist cosmology) could be moved, but the words of the Buddhas would not be different. Great Virtuous World-Honored One! Perhaps there are beings whose roots of faith are not complete, and after hearing about the realm of the Tathagata Buddha, they think: 'How can one obtain so much merit by merely reciting the name of that Tathagata?' Their minds do not believe and accept, and they give rise to slander. For these beings, there is no meaningful benefit throughout the long night, and they will fall into suffering realms.'
The Buddha said: 'Ananda! If the name of that Tathagata enters their ears, there is no possibility that this person will fall into evil paths. Ananda! The realm of the Buddhas is truly difficult to believe. Now that you believe and accept it, you should know that this is all the power of the Tathagata, and it cannot be believed and accepted by the realms of all Sravakas (Sravaka, disciples who learn by hearing the teachings) and Pratyekabuddhas (Pratyekabuddha, also known as Solitary Buddhas or those enlightened by conditions). Only a Bodhisattva-Mahasattva (Ekajatipratibaddha Bodhisattva-Mahasattva, a Bodhisattva who will become a Buddha in the next life) who is one birth away from Buddhahood can believe it. Ananda! It is difficult to obtain a human body, and it is also difficult to have faith, respect, and reverence for the Three Jewels (Triratna, Buddha, Dharma, Sangha). Hearing the name of that Tathagata is even more difficult than this. Ananda! That World-Honored One, Bhaisajyaguru-vaidurya-prabha
來無量菩薩行，無量諸巧便，無量曠大愿，我欲一劫若過一劫說彼如來菩薩行愿，乃至窮劫，彼世尊藥師琉璃光如來本昔所行及殊勝大愿，亦不究盡。」
爾時，眾中有菩薩摩訶薩名曰救脫，即從座起，偏露一髆，右膝著地，向婆伽婆合掌曲躬白言：「大德世尊！于未來世，當有眾生，身嬰重病，長患羸瘦，不食飢渴，喉唇乾燥，死相現前，目無所見，父母、親眷、朋友、知識啼泣圍繞，其人尸形臥在本處，閻摩使人引其神識，置於閻摩法王之前，此人背後有同生神，隨其所作，若罪若福一切皆書，盡持授與閻摩法王。時閻摩法王推問其人，算計所作，隨善隨惡而處分之。若能為此病人歸依彼世尊藥師琉璃光如來，如法供養，即得還復。此人神識得回還時，如從夢覺皆自憶知，或經七日、或二十一日、或三十五日、或四十九日，神識還已，具憶所有善惡業報，由自證故，乃至失命不造惡業。是故信心善男子、善女人，應當供養藥師如來。」
爾時，慧命阿難問救脫菩薩言：「善男子！應云何供養彼世尊藥師琉璃光如來也？」
救脫菩薩言：「大德阿難！若有患人慾脫重病，當爲此人七日七夜受八分齋，當以飲食，及種種眾具，隨力所辦，供養比丘僧，晝夜六時，禮拜供養彼世尊藥師琉璃光如來，四
【現代漢語翻譯】 現代漢語譯本：'他有無量菩薩的修行，無量巧妙的方便法門，無量廣大的誓願。我即使說一個劫，或者超過一個劫的時間，也說不完那位如來的菩薩行愿。乃至窮盡一切劫，那位世尊藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata）過去所行的和殊勝的大愿，也無法完全說盡。'
當時，大眾中有一位菩薩摩訶薩（Bodhisattva-mahāsattva）名叫救脫（Mukti），他立即從座位上站起來，袒露右肩，右膝跪地，向婆伽婆（Bhagavat，佛陀）合掌彎腰說道：『大德世尊！在未來世，當有眾生身患重病，長期虛弱消瘦，不思飲食，飢渴難耐，喉嚨嘴唇乾燥，死亡的徵兆已經顯現，眼睛什麼也看不見。父母、親屬、朋友、熟人哭泣著圍繞在他身邊。那人的屍體躺在原地，閻摩（Yama，地獄之主）的使者引走他的神識，帶到閻摩法王（Yama-rāja）面前。此人背後有同生神，記錄他所做的一切，無論是罪還是福，都全部記錄下來，交給閻摩法王。這時，閻摩法王會審問此人，計算他所做的事情，根據善惡來處置他。如果能為這個病人皈依那位世尊藥師琉璃光如來，如法供養，就能立即康復。此人的神識返回時，就像從夢中醒來一樣，都能自己回憶起所發生的事情。或者經過七天、或者二十一天、或者三十五天、或者四十九天，神識返回后，能清楚地記得所有善惡業報，因為自己親身經歷過，所以即使失去生命也不會再造惡業。因此，有信心的善男子、善女人，應當供養藥師如來。』
當時，慧命阿難（Ānanda）問救脫菩薩說：『善男子！應該如何供養那位世尊藥師琉璃光如來呢？』
救脫菩薩說：『大德阿難！如果有病人想要擺脫重病，應當為這個人七天七夜受持八關齋戒，應當用飲食以及各種器具，盡力所能地供養比丘僧，白天黑夜六個時辰，禮拜供養那位世尊藥師琉璃光如來，誦讀這部經典四十九遍，燃四十九盞燈，造四十九個佛像，每尊佛像前燃七盞燈，每盞燈都像車輪那麼大，持續燃燒四十九天。』
【English Translation】 English version: 'He has immeasurable Bodhisattva practices, immeasurable skillful means, and immeasurable vast vows. Even if I were to speak for one kalpa, or more than one kalpa, I could not finish describing the Bodhisattva practices and vows of that Tathagata. Even if I were to exhaust all kalpas, the past practices and supreme great vows of that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha), could not be fully described.'
At that time, among the assembly, there was a Bodhisattva-mahāsattva named Mukti (Deliverance). He immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed to the Bhagavat (Buddha) and said: 'Great Virtuous World Honored One! In the future, there will be sentient beings who suffer from severe illnesses, long-term weakness and emaciation, loss of appetite, hunger and thirst, dry throats and lips, and the signs of death will appear. Their eyes will see nothing. Parents, relatives, friends, and acquaintances will weep and surround them. The person's corpse will lie in its place, and the messengers of Yama (Lord of Death) will lead away their consciousness and take it before Yama-rāja (King Yama). Behind this person, there is a co-born spirit that records everything they do, whether it is a sin or a blessing, and hands it all over to Yama-rāja. At that time, Yama-rāja will interrogate the person, calculate what they have done, and dispose of them according to their good or evil deeds. If one can take refuge in that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata, and make offerings according to the Dharma for this sick person, they will immediately recover. When this person's consciousness returns, it will be as if they have awakened from a dream, and they will remember everything that happened. After seven days, or twenty-one days, or thirty-five days, or forty-nine days, when their consciousness returns, they will clearly remember all the karmic retributions of good and evil. Because they have experienced it themselves, they will not commit evil deeds even if they lose their life. Therefore, faithful good men and good women should make offerings to the Medicine Buddha.'
At that time, the Venerable Ānanda (Ananda) asked the Bodhisattva Mukti, 'Good man! How should one make offerings to that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata?'
The Bodhisattva Mukti said, 'Great Virtuous Ānanda! If there is a sick person who wishes to be free from severe illness, one should observe the eight precepts for seven days and seven nights for this person. One should offer food and various utensils to the Sangha of Bhikkhus to the best of one's ability. One should bow and make offerings to that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata, during the six periods of the day and night. One should recite this sutra forty-nine times, light forty-nine lamps, and make forty-nine Buddha images. In front of each Buddha image, one should light seven lamps, each lamp as large as a wheel, and keep them burning for forty-nine days.'
十九遍讀誦此經，然四十九燈，應造七軀彼如來像，一一像前各置七燈，一一燈量大如車輪，或復乃至四十九日光明不絕，當造五色彩幡長四十九尺。
「複次，大德阿難！灌頂剎利王等，若災難起時——所謂人民疾疫難、他方侵逼難、自界反逆難、星宿變怪難、日月薄蝕難、非時風雨難、過時不雨難——爾時，此灌頂剎利王，當於一切眾生，起慈愍心，赦諸系閉，依前所說供養法式，供養彼世尊藥師琉璃光如來。時灌頂剎利王用此善根，由彼世尊藥師琉璃光如來本昔勝愿故，其王境界即得安隱，風雨以時、禾稼成就、國土豐熟，一切國界所有眾生，無病安樂，多生歡喜，于其國界亦無夜叉、羅剎、毗舍阇等諸惡鬼神擾亂眾生，所有惡相皆即不現，彼灌頂剎利王，壽命色力無病自在並得增益。」
爾時，慧命阿難問救脫菩薩言：「善男子！云何已盡之命而可更延？」
救脫菩薩言：「阿難！汝豈不聞如來所說九橫死耶？是故教以咒藥方便；或有眾生，得病非重，然無醫藥及看病人，或復醫人療治失所，非時而死，是為初橫；第二橫者，王法所殺；第三橫者，遊獵、放逸、淫醉無度，為諸非人害其魂魄；第四橫者，為火所燒；第五橫者，為水所溺；第六橫者，入師子、虎豹、諸惡獸中；第七橫者，饑
【現代漢語翻譯】 現代漢語譯本：如果有人能誦讀此經十九遍，並點燃四十九盞燈，還應制作七尊藥師如來像（藥師琉璃光如來，佛教中東方凈琉璃世界的教主），每尊像前各放置七盞燈，每盞燈的燈油量要像車輪那麼大，或者甚至要讓光明持續四十九天不滅。此外，還應制作長四十九尺的五色彩幡。 再者，大德阿難！灌頂剎利王（受過灌頂儀式的剎帝利王）等，如果遇到災難發生時——比如人民遭受瘟疫、他國入侵、本國發生叛亂、星象異常、日蝕月蝕、不合時節的風雨、或者久旱不雨——這時，這位灌頂剎利王應當對一切眾生生起慈悲憐憫之心，赦免所有被囚禁的人，並按照前面所說的供養方式，供養藥師琉璃光如來（藥師琉璃光如來，佛教中東方凈琉璃世界的教主）。這時，灌頂剎利王因為這個善根，以及藥師琉璃光如來（藥師琉璃光如來，佛教中東方凈琉璃世界的教主）過去所發的殊勝誓願的緣故，他的國家就會得到安寧，風調雨順，五穀豐登，國泰民安，所有國土內的眾生都會無病安樂，充滿喜悅。他的國家也不會有夜叉（Yaksha，佛教中一種能吃人的鬼）、羅剎（Rakshasa，佛教中一種惡鬼）、毗舍阇（Pisacha，佛教中一種食肉的鬼）等各種惡鬼神來擾亂眾生，所有不祥的徵兆都會消失。這位灌頂剎利王的壽命、容貌、力量、健康和自在都會得到增長。 這時，慧命阿難（阿難，釋迦牟尼佛的十大弟子之一）問救脫菩薩（救脫菩薩，佛教中一位菩薩）說：『善男子！為什麼已經註定要結束的生命還可以延長呢？』 救脫菩薩（救脫菩薩，佛教中一位菩薩）說：『阿難！你難道沒有聽過如來所說的九種橫死嗎？所以才教導人們用咒語和藥物來救治。有些眾生，雖然得的病不重，但是沒有醫藥和照顧的人，或者醫生治療不當，導致非正常死亡，這是第一種橫死；第二種橫死是被王法處死；第三種橫死是由於遊獵、放縱、淫亂和醉酒無度，被各種非人（非人，佛教中指天龍八部等）傷害魂魄；第四種橫死是被火燒死；第五種橫死是被水淹死；第六種橫死是進入獅子、老虎、豹子等各種惡獸的領地；第七種橫死是飢餓而死；
【English Translation】 English version: If one can recite this sutra nineteen times, and light forty-nine lamps, one should also make seven images of that Tathagata (Tathagata, an epithet of the Buddha, meaning 'thus-gone' or 'thus-come'), placing seven lamps before each image, each lamp's oil quantity should be as large as a cartwheel, or even keep the light continuously for forty-nine days. Furthermore, one should make five-colored banners that are forty-nine feet long. Moreover, Great Virtue Ananda! If a Kṣatriya king (Kṣatriya, the warrior and ruling class in ancient India) who has received the Abhiseka (Abhiseka, a ritual of consecration or initiation) and others, encounter calamities—such as epidemics among the people, invasions from other lands, rebellions within their own territory, unusual celestial phenomena, solar or lunar eclipses, untimely wind and rain, or prolonged droughts—at that time, this Kṣatriya king who has received the Abhiseka should generate a compassionate heart towards all sentient beings, pardon all those who are imprisoned, and according to the aforementioned methods of offering, make offerings to that World-Honored One, Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata (Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata, the Buddha of the Eastern Pure Land of Lapis Lazuli). At this time, because of this good root and the past superior vows of that World-Honored One, Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata, the king's realm will immediately attain peace and stability, the wind and rain will be timely, the crops will be abundant, the country will be prosperous, all sentient beings within the realm will be free from illness and happy, and full of joy. In his realm, there will also be no Yakshas (Yaksha, a class of nature spirits, often benevolent but sometimes malevolent), Rakshasas (Rakshasa, a type of demon or ogre), Pisachas (Pisacha, a flesh-eating demon) and other evil ghosts and spirits disturbing sentient beings, and all inauspicious signs will disappear. The lifespan, appearance, strength, health, and freedom of that Kṣatriya king who has received the Abhiseka will all be increased. At that time, the Wise Life Ananda (Ananda, one of the ten principal disciples of the Buddha) asked the Bodhisattva Savior from Suffering (Bodhisattva Savior from Suffering, a Bodhisattva in Buddhism) saying, 'Good man! How can a life that is already destined to end be prolonged?' The Bodhisattva Savior from Suffering (Bodhisattva Savior from Suffering, a Bodhisattva in Buddhism) said, 'Ananda! Have you not heard of the nine untimely deaths spoken of by the Tathagata? That is why we teach the use of mantras and medicines for healing. Some sentient beings, although their illness is not severe, lack medicine and caregivers, or the physician's treatment is improper, leading to untimely death; this is the first untimely death. The second untimely death is being killed by the law of the king. The third untimely death is due to hunting, indulgence, promiscuity, and excessive drunkenness, causing their souls to be harmed by non-humans (non-humans, refers to beings such as Devas, Nagas, etc.). The fourth untimely death is being burned by fire. The fifth untimely death is being drowned by water. The sixth untimely death is entering the territory of lions, tigers, leopards, and other ferocious beasts. The seventh untimely death is dying of hunger.
渴所困，不得飲食，因此致死；第八橫者，厭禱、毒藥、起尸鬼等之所損害；第九橫者，投巖取死，是名如來略說大橫有此九種，其餘復有無量諸橫。」
爾時，眾中有十二夜叉大將，俱在會坐，所謂：
宮毗羅大將、 跋折羅大將、 迷佉羅大將、 安捺羅大將、 安怛羅大將、 摩涅羅大將、 因陀羅大將、 波異羅大將、 摩呼羅大將、 真達羅大將、 招度羅大將、 鼻羯羅大將，
此等十二夜叉大將，一一各有七千夜叉以為眷屬，皆同一聲白世尊言：「我等今者蒙佛威力，得聞世尊藥師琉璃光如來名號已，不復更有惡道之怖。我今相與皆同一心，乃至壽盡歸依佛、歸依法、歸依僧，皆當荷負一切眾生，為作義利，饒益安樂，隨於何等村城聚落阿蘭拏處，若流佈此經，若復持彼世尊藥師琉璃光如來名號親近供養者，我等眷屬衛護是人，皆使解脫一切苦難，諸有所求，悉令滿足。」
爾時，世尊贊諸夜叉大將言：「善哉，善哉！大夜叉將！汝等若念彼世尊藥師琉璃光如來恩德者，當念饒益一切眾生。」
爾時，慧命阿難白佛言：「世尊！此經何名？云何奉持？」
佛言：「阿難！此法門者，名為『藥師琉璃光如來本昔所發殊勝大愿』，當如是持；名
【現代漢語翻譯】 現代漢語譯本：被飢渴所困，無法得到飲食，因此死亡；第八種橫死是，被厭禱（通過詛咒、祈禱等方式進行的傷害）、毒藥、起尸鬼等所損害；第九種橫死是，跳下懸崖自殺。這便是如來（Tathagata，佛的稱號）簡略地說明的九種大橫死，此外還有無數種橫死。」
這時，大眾中有十二位夜叉大將（Yaksa generals），都在法會中就坐，他們是：
宮毗羅大將（Kumbhira）、跋折羅大將（Vajra）、 迷佉羅大將（Mekhala）、安捺羅大將（Andira）、 安怛羅大將（Antara）、摩涅羅大將（Manila）、 因陀羅大將（Indra）、波異羅大將（Pajra）、 摩呼羅大將（Mahura）、真達羅大將（Cindala）、 招度羅大將（Caundhara）、鼻羯羅大將（Vikala）。
這十二位夜叉大將，每一位都各有七千夜叉作為眷屬，他們都同聲對世尊（Bhagavan，佛的稱號）說：「我們現在蒙受佛的威力，得聞世尊藥師琉璃光如來（Bhaisajyaguru-vaiduryaprabha-tathagata）的名號后，不再有墮入惡道的恐懼。我們現在相互之間都同一心意，乃至壽命終盡都歸依佛、歸依法、歸依僧，都應當承擔起利益一切眾生的責任，為他們創造利益和安樂。無論在哪個村莊、城市、聚落或寂靜處，如果有人流佈這部經，或者持誦、親近、供養世尊藥師琉璃光如來的名號，我們這些眷屬都會衛護這個人，使他解脫一切苦難，所有愿求，都令其滿足。」
這時，世尊讚歎各位夜叉大將說：「好啊，好啊！各位大夜叉將！你們如果感念那位世尊藥師琉璃光如來的恩德，就應當想著饒益一切眾生。」
這時，慧命阿難（Ananda，佛的十大弟子之一）對佛說：「世尊！這部經叫什麼名字？應當如何奉持？」
佛說：「阿難！這部法門，名為『藥師琉璃光如來本昔所發殊勝大愿』，應當這樣奉持；也名
【English Translation】 English version: 'Being afflicted by hunger and thirst, unable to obtain food and drink, thus leading to death; the eighth untimely death is being harmed by curses, poisons, or revived corpses; the ninth untimely death is committing suicide by jumping off a cliff. These are the nine major untimely deaths briefly explained by the Tathagata (title of the Buddha), and there are countless other untimely deaths.'
At that time, among the assembly were twelve Yaksa (Yaksa) generals, all seated in the gathering, namely:
General Kumbhira (Kumbhira), General Vajra (Vajra), General Mekhala (Mekhala), General Andira (Andira), General Antara (Antara), General Manila (Manila), General Indra (Indra), General Pajra (Pajra), General Mahura (Mahura), General Cindala (Cindala), General Caundhara (Caundhara), General Vikala (Vikala).
Each of these twelve Yaksa generals has seven thousand Yaksas as their retinue. They all spoke in one voice to the Bhagavan (title of the Buddha), saying, 'We, now receiving the Buddha's power, having heard the name of the Bhaisajyaguru-vaiduryaprabha-tathagata (Medicine Buddha), no longer have fear of falling into evil paths. We now, together and with one mind, until the end of our lives, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and shall bear the responsibility of benefiting all sentient beings, creating benefit and happiness for them. In whatever village, city, settlement, or secluded place, if anyone propagates this sutra, or recites, draws near to, and makes offerings to the name of the Bhaisajyaguru-vaiduryaprabha-tathagata, we and our retinue will protect that person, liberating them from all suffering, and fulfilling all their wishes.'
At that time, the Bhagavan praised the Yaksa generals, saying, 'Excellent, excellent! Great Yaksa generals! If you are mindful of the kindness of that Bhaisajyaguru-vaiduryaprabha-tathagata, you should be mindful of benefiting all sentient beings.'
At that time, the Venerable Ananda (one of the ten main disciples of the Buddha) said to the Buddha, 'Bhagavan! What is the name of this sutra? How should it be upheld?'
The Buddha said, 'Ananda! This Dharma gate is named 'The Special Great Vows Made in the Past by the Bhaisajyaguru-vaiduryaprabha-tathagata'. It should be upheld in this way; it is also named
為『十二夜叉大將自誓』，當如是持；名為『凈一切業障』，當如是持。」
時婆伽婆說是語已，諸菩薩摩訶薩、諸大聲聞、國王、大臣、婆羅門、居士，及一切大眾阿修羅、揵達婆等，聞佛所說，歡喜奉行。
佛說藥師如來本願經
【現代漢語翻譯】 現代漢語譯本 『十二夜叉大將』（十二位夜叉神將）的自誓，應當這樣受持；名為『清凈一切業障』，應當這樣受持。
這時，世尊說完這些話后，諸位菩薩摩訶薩（偉大的菩薩）、諸位大聲聞（佛陀的弟子）、國王、大臣、婆羅門（祭司）、居士，以及一切大眾，包括阿修羅（非天）、揵達婆（天樂神）等，聽聞佛所說，都歡喜地遵奉實行。
《藥師如來本願經》佛說
【English Translation】 English version The self-vow of the 'Twelve Yaksha Generals' (twelve Yaksha divine generals) should be upheld in this way; it is called 'purifying all karmic obstacles,' and should be upheld in this way.
At that time, after the Bhagavan (World-Honored One) spoke these words, all the Bodhisattva-Mahasattvas (great Bodhisattvas), all the great Shravakas (Buddha's disciples), kings, ministers, Brahmins (priests), lay practitioners, and all the great assembly, including Asuras (demigods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, joyfully accepted and practiced it.
The Buddha Speaks the Sutra of the Fundamental Vows of the Medicine Buddha