T14n0450_藥師琉璃光如來本願功德經
大正藏第 14 冊 No. 0450 藥師琉璃光如來本願功德經
No. 450 [Nos. 449, 451; 灌頂經卷第十二]
藥師琉璃光如來本願功德經
大唐、三藏法師玄奘奉 詔譯
如是我聞：
一時，薄伽梵游化諸國，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。
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！惟愿演說如是相類諸佛名號，及本大愿殊勝功德，令諸聞者業障銷除，為欲利樂像法轉時諸有情故。」
爾時，世尊贊曼殊室利童子言：「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，當爲汝說。」曼殊室利言：「唯然！愿說，我等樂聞。」
佛告曼殊室利：「東方去此過十殑伽沙等佛土，有世界名凈琉璃，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
【現代漢語翻譯】 現代漢語譯本 《藥師琉璃光如來本願功德經》
唐朝三藏法師玄奘奉詔翻譯
我是這樣聽說的：
一時，佛陀（薄伽梵）在各個國家游化，到達廣嚴城，住在樂音樹下。與八千位大比丘眾、三萬六千位菩薩摩訶薩，以及國王、大臣、婆羅門、居士、天、龍、藥叉、人、非人等無量大眾在一起，恭敬地圍繞著佛陀，聽佛說法。
這時，曼殊室利（文殊師利）法王子，承蒙佛陀的威神之力，從座位上站起來，袒露右肩，右膝跪地，向佛陀（薄伽梵）彎腰合掌，說道：『世尊！希望您能演說像這樣諸佛的名號，以及他們本來的大愿和殊勝的功德，使聽聞者消除業障，爲了利益和安樂末法時期的一切眾生。』
這時，世尊讚歎曼殊室利童子說：『好啊！好啊！曼殊室利！你以大慈悲心，勸請我說諸佛的名號和本願功德，是爲了拔除被業障纏縛的眾生，利益和安樂末法時期的一切眾生。你現在仔細聽，好好思考，我將為你解說。』曼殊室利說：『是的！願意聽您解說，我們都樂意聽聞。』
佛陀告訴曼殊室利：『東方距離這裡，經過十個恒河沙數那麼多的佛土，有一個世界名為凈琉璃，那裡的佛號為藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata），應（Arhat）、正等覺（Samyak-saṃbuddha）、明行圓滿（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上丈夫（Anuttara-puruṣa-damya-sārathi）、調御士（Śāstā deva-manusyānām）、天人師（Buddha）、佛（Bhagavat）。曼殊室利！那位佛世尊藥師琉璃光如來，本
【English Translation】 English version The Sutra of the Merits of the Fundamental Vows of the Master of Healing, the Lapis Lazuli Radiance Tathagata
Translated by the Tripitaka Master Xuanzang of the Great Tang Dynasty under Imperial Decree
Thus have I heard:
At one time, the Bhagavan (Buddha) was traveling and teaching in various countries, and arrived at the city of Vaisali, dwelling under the tree of musical sounds. He was accompanied by a great assembly of eight thousand Bhikshus, thirty-six thousand Bodhisattva Mahasattvas, as well as kings, ministers, Brahmins, lay practitioners, gods, dragons, yakshas, humans, non-humans, and countless other beings, all respectfully surrounding him, listening to his teachings.
At that time, Manjushri (Mañjuśrī) the Dharma Prince, empowered by the Buddha's majestic spiritual power, rose from his seat, bared his right shoulder, knelt on his right knee, bowed and joined his palms towards the Bhagavan, and said: 'World Honored One! I beseech you to expound on the names of Buddhas of this kind, as well as their fundamental great vows and supreme merits, so that those who hear them may eliminate their karmic obstacles, for the benefit and happiness of all sentient beings during the Dharma-ending age.'
At that time, the World Honored One praised Manjushri the youth, saying: 'Excellent! Excellent! Manjushri! With great compassion, you have urged me to speak of the names of the Buddhas and their fundamental vows and merits, in order to liberate sentient beings who are entangled by karmic obstacles, and to benefit and bring happiness to all sentient beings during the Dharma-ending age. Now, listen attentively and contemplate deeply, and I will explain it to you.' Manjushri said: 'Yes! We wish to hear your explanation, we are all eager to listen.'
The Buddha told Manjushri: 'To the east, passing through Buddha lands as numerous as ten Ganges sands, there is a world called Pure Lapis Lazuli, where the Buddha is named Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Master of Healing, the Lapis Lazuli Radiance Tathagata), Arhat, Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara-puruṣa-damya-sārathi (Unsurpassed Trainer of Men), Śāstā deva-manusyānām (Teacher of Gods and Humans), Buddha, Bhagavat. Manjushri! That Buddha, the World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata, in his original
行菩薩道時，發十二大愿，令諸有情，所求皆得。
「第一大愿：愿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。
「第二大愿：愿我來世得菩提時，身如琉璃，內外明徹，凈無瑕穢，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。
「第三大愿：愿我來世得菩提時，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。
「第四大愿：愿我來世得菩提時，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。
「第五大愿：愿我來世得菩提時，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，還得清凈，不墮惡趣。
「第六大愿：愿我來世得菩提時，若諸有情，其身下劣，諸根不具，醜陋、頑愚、盲、聾、喑、啞、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。
「第七大愿：愿我來世得菩提時，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
【現代漢語翻譯】 現代漢語譯本 行菩薩道時，發十二大愿，令一切有情（yǒu qíng）：指一切有感知、有情識的生命，所求都能得到。
『第一大愿：愿我來世證得阿耨多羅三藐三菩提（Ā nòu duō luō sān miǎo sān pú tí）：無上正等正覺，即最高的智慧和覺悟時，自身光明熾盛，照耀無量無數無邊的世界，以三十二大丈夫相、八十隨形好，莊嚴我的身體；令一切有情，都和我一樣。』
『第二大愿：愿我來世證得菩提（pú tí）：覺悟時，身體像琉璃一樣，內外明澈，清凈沒有瑕疵污穢，光明廣大，功德巍峨，身體安穩住世，焰網莊嚴，勝過日月的光明；使幽暗中的眾生，都能得到啓發開悟，隨意前往他們想去的地方，做各種事業。』
『第三大愿：愿我來世證得菩提時，以無量無邊的智慧方便，令一切有情，都能得到無盡的受用之物，不讓眾生有所缺乏。』
『第四大愿：愿我來世證得菩提時，如果那些修行邪道的有情，都讓他們安住在菩提道中；如果修行聲聞乘、獨覺乘的有情，都用大乘佛法來安立他們。』
『第五大愿：愿我來世證得菩提時，如果有無量無邊的有情，在我的佛法中修行梵行，都讓他們得到不缺戒律，具足三聚戒。即使有毀犯戒律的，聽到我的名號后，還能恢復清凈，不墮落到惡道。』
『第六大愿：愿我來世證得菩提時，如果那些有情，身體下賤卑劣，諸根不全，醜陋、愚笨、盲、聾、瘖啞、攣、躄（bì）：跛腳，背僂、白癩、癲狂，有種種疾病痛苦；聽到我的名號后，一切都能變得端正聰慧，諸根完好具足，沒有各種疾病痛苦。』
『第七大愿：愿我來世證得菩提時，如果那些有情，被各種疾病逼迫，沒有救助、沒有歸宿，沒有醫生、沒有藥物，沒有親人、沒有家庭，貧窮困苦，我的名號，一經他們的
【English Translation】 English version When practicing the Bodhisattva path, I make twelve great vows, so that all sentient beings (yǒu qíng: all beings with sentience and consciousness) may obtain what they seek.
'First great vow: May I, in my next life, attain Anuttara-Samyak-Sambodhi (Ā nòu duō luō sān miǎo sān pú tí: unsurpassed, complete, and perfect enlightenment, the highest wisdom and awakening), may my own light blaze and illuminate immeasurable, countless, and boundless worlds, and may I adorn my body with the thirty-two major marks and eighty minor characteristics of a great man; may all sentient beings be like me.'
'Second great vow: May I, in my next life, attain Bodhi (pú tí: enlightenment), may my body be like lapis lazuli, clear and transparent inside and out, pure and without blemish or impurity, may my light be vast and my merits majestic, may my body be well-established, adorned with a blazing net, surpassing the brightness of the sun and moon; may all beings in darkness be enlightened and awakened, and may they freely go wherever they wish and do whatever they desire.'
'Third great vow: May I, in my next life, attain Bodhi, may I, with immeasurable and boundless wisdom and skillful means, enable all sentient beings to obtain inexhaustible things for their enjoyment, and may no sentient being lack anything.'
'Fourth great vow: May I, in my next life, attain Bodhi, if there are sentient beings practicing wrong paths, may I enable them all to abide in the Bodhi path; if there are those practicing the Śrāvakayāna or Pratyekabuddhayāna, may I establish them all in the Mahāyāna.'
'Fifth great vow: May I, in my next life, attain Bodhi, if there are immeasurable and boundless sentient beings practicing pure conduct in my Dharma, may I enable them all to obtain precepts without deficiency and to be complete in the three clusters of precepts. Even if there are those who violate the precepts, upon hearing my name, may they regain purity and not fall into evil realms.'
'Sixth great vow: May I, in my next life, attain Bodhi, if there are sentient beings who are base and inferior in body, with incomplete faculties, ugly, foolish, blind, deaf, mute, crippled, hunchbacked, afflicted with white leprosy, insane, or suffering from various illnesses; upon hearing my name, may they all become handsome and intelligent, with complete and perfect faculties, free from all illnesses and suffering.'
'Seventh great vow: May I, in my next life, attain Bodhi, if there are sentient beings who are oppressed by various illnesses, without help, without refuge, without doctors, without medicine, without relatives, without family, poor and suffering, may my name, once it enters their
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。
「第八大愿：愿我來世得菩提時，若有女人，為女百惡之所逼惱，極生厭離，愿舍女身；聞我名已，一切皆得轉女成男，具丈夫相，乃至證得無上菩提。
「第九大愿：愿我來世得菩提時，令諸有情，出魔罥網，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。
「第十大愿：愿我來世得菩提時，若諸有情，王法所錄，縲縛鞭撻，系閉牢獄，或當刑戮，及余無量災難凌辱，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。
「第十一大愿：愿我來世得菩提時，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；后以法味，畢竟安樂而建立之。
「第十二大愿：愿我來世得菩提時，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，華鬘涂香，鼓樂眾伎，隨心所玩，皆令滿足。
「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，所發十二微妙上愿。
「複次，曼殊室利！彼世尊藥師琉璃光如來，
【現代漢語翻譯】 現代漢語譯本：耳疾都能消除，身心安樂，家庭和生活所需的一切都豐足，乃至最終證得無上菩提（無上正等覺悟）。 第八大愿：愿我來世得菩提時，如果有女人，被女身帶來的種種痛苦所困擾，極其厭惡女身，希望捨棄女身；聽到我的名號后，都能轉女成男，具備大丈夫的相貌，乃至最終證得無上菩提。 第九大愿：愿我來世得菩提時，使一切眾生，脫離魔的羅網，解脫一切外道的束縛；如果陷入各種錯誤的見解之中，都能引導他們進入正見，逐漸讓他們修習菩薩的修行，迅速證得無上正等菩提。 第十大愿：愿我來世得菩提時，如果眾生，被王法所拘捕，捆綁鞭打，關進監獄，或者面臨死刑，以及其他無量的災難，悲傷憂愁所煎熬，身心受苦；如果聽到我的名號，憑藉我的福德威神力，都能解脫一切憂愁痛苦。 第十一大愿：愿我來世得菩提時，如果眾生，被飢渴所困擾，爲了尋求食物而造作各種惡業；聽到我的名號，專心憶念受持，我將先用上好的飲食，讓他們飽足身體；然後用佛法的滋味，讓他們最終安樂並建立正道。 第十二大愿：愿我來世得菩提時，如果眾生，貧窮沒有衣服，被蚊蟲叮咬，寒冷炎熱，晝夜困擾；如果聽到我的名號，專心憶念受持，就能得到他們所喜愛的各種上好衣服，也能得到一切珍寶裝飾品，花環涂香，鼓樂等各種技藝，隨心所欲地玩樂，都能滿足。 曼殊室利（文殊菩薩）！這就是那位世尊藥師琉璃光如來（藥師佛），應供，正等覺，在行菩薩道時，所發的十二個微妙殊勝的大愿。 再者，曼殊室利！那位世尊藥師琉璃光如來，
【English Translation】 English version: All ear diseases will be eliminated, bringing peace and joy to body and mind, and all family and material needs will be abundant, ultimately leading to the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment). The eighth great vow: May I, in my next life when I attain Bodhi, if there are women who are troubled by the many sufferings of being a woman, extremely disgusted with their female bodies, and wish to abandon them; upon hearing my name, may they all transform from female to male, possessing the features of a great man, and ultimately attain Anuttara-samyak-sambodhi. The ninth great vow: May I, in my next life when I attain Bodhi, enable all sentient beings to escape the nets of Mara, and be liberated from the entanglements of all external paths; if they fall into various forests of wrong views, may I guide them to the right view, gradually leading them to cultivate the practices of Bodhisattvas, and quickly attain Anuttara-samyak-sambodhi. The tenth great vow: May I, in my next life when I attain Bodhi, if sentient beings are arrested by the king's law, bound and whipped, imprisoned, or facing execution, and other immeasurable disasters, tormented by sorrow and grief, suffering in body and mind; if they hear my name, by the power of my merit and divine strength, may they all be liberated from all worries and sufferings. The eleventh great vow: May I, in my next life when I attain Bodhi, if sentient beings are troubled by hunger and thirst, and create various evil deeds in order to seek food; upon hearing my name, and wholeheartedly remembering and upholding it, I will first provide them with the finest food to satisfy their bodies; then, with the taste of Dharma, I will ultimately establish them in peace and joy. The twelfth great vow: May I, in my next life when I attain Bodhi, if sentient beings are poor and without clothes, troubled by mosquitoes, cold and heat, day and night; upon hearing my name, and wholeheartedly remembering and upholding it, they will obtain all kinds of fine clothes they desire, as well as all kinds of precious ornaments, flower garlands, fragrant ointments, drums, and various arts, and all the things they wish to play with, may they all be satisfied. Manjushri! These are the twelve subtle and supreme great vows made by that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhārāja (Medicine Buddha), the Tathagata, Arhat, Samyak-sambuddha, when he was practicing the Bodhisattva path. Furthermore, Manjushri! That World Honored One, Bhaisajyaguru-vaiḍūrya-prabhārāja,
行菩薩道時所發大愿，及彼佛土功德莊嚴，我若一劫，若一劫餘，說不能盡。然彼佛土，一向清凈，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、窗、羅網，皆七寶成。亦如西方極樂世界，功德莊嚴，等無差別。于其國中，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，應當愿生彼佛世界。」
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，唯懷貪吝，不知佈施及施果報，愚癡無智，闕于信根，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，于其自身尚不受用，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，即于念時，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，況余財物。
「複次，曼殊室利，若諸有情，雖于如來受諸學處，而破尸羅；有雖
【現代漢語翻譯】 現代漢語譯本：行菩薩道時所發的大愿，以及東方琉璃光世界的功德莊嚴，我即使說一劫，甚至一劫還多，也說不完。那個佛國，一向清凈，沒有女人，也沒有惡道，以及痛苦的聲音。地面是琉璃做的，用金繩劃分道路，城池、宮闕、樓閣、軒窗、羅網，都是七寶造成的。也像西方的極樂世界一樣，功德莊嚴，沒有差別。在那佛國中，有兩位菩薩摩訶薩：一名日光遍照（指日光普照菩薩），二名月光遍照（指月光普照菩薩），是那無數菩薩眾的首領，都能受持藥師琉璃光如來（藥師佛）的正法寶藏。所以，曼殊室利（文殊菩薩）！凡是有信心的善男子、善女人等，應當發願往生那個佛國世界。
這時，世尊又告訴曼殊室利童子說：『曼殊室利（文殊菩薩）！有些眾生，不辨善惡，只懷著貪婪吝嗇之心，不知道佈施以及佈施的果報，愚癡沒有智慧，缺少信根，大量積聚財寶，勤勞地加以守護；見到乞討的人來，心裡不高興，即使不得已而行佈施時，也像割自己的肉一樣，深深地感到痛惜。還有無數慳貪的有情眾生，積聚資財，對自己尚且不肯享用，何況能給父母、妻子、奴婢、傭人，以及來乞討的人呢？這些有情眾生，從此命終，會墮入餓鬼道，或者畜生道。由於過去在人間，曾經短暫地聽聞過藥師琉璃光如來（藥師佛）的名號，現在雖然身處惡道，也能暫時憶念起那位如來的名號，就在憶念的時候，從惡道中脫離，轉生到人間，獲得宿命通，畏懼惡道的痛苦，不貪戀世俗的享樂，喜歡行佈施，讚歎佈施的人，對於一切所有的東西都沒有貪戀吝惜，逐漸地甚至能把頭目手足、血肉身體，佈施給前來乞求的人，更何況是其他的財物呢？』
『還有，曼殊室利（文殊菩薩），如果有些有情眾生，雖然在如來這裡領受了各種學處，卻違犯了戒律；有的雖
【English Translation】 English version: The great vows made when practicing the Bodhisattva path, and the meritorious adornments of that Buddha-land, I could not finish speaking of even in one kalpa, or even more than one kalpa. That Buddha-land is always pure, without women, evil destinies, or sounds of suffering. The ground is made of lapis lazuli, with golden ropes marking the paths. The cities, palaces, pavilions, windows, and nets are all made of the seven treasures. It is just like the Western Pure Land of Ultimate Bliss, with meritorious adornments that are equal and without difference. In that country, there are two Bodhisattva Mahasattvas: one is named Sunlight Illumination (Surya-prabha), and the other is named Moonlight Illumination (Chandra-prabha). They are the leaders of the countless Bodhisattva assembly, and they are all able to uphold the precious treasury of the True Dharma of that World-Honored One, Bhaisajyaguru-vaidurya-prabharaja-Tathagata (Medicine Buddha). Therefore, Manjushri (Manjusri Bodhisattva)! All faithful good men and good women should vow to be born in that Buddha-world.』
At that time, the World-Honored One further told the youth Manjushri: 『Manjushri (Manjusri Bodhisattva)! There are beings who do not recognize good and evil, only harbor greed and stinginess, do not know about giving and the results of giving, are foolish and without wisdom, lack roots of faith, accumulate much wealth and treasure, and diligently guard it. When they see beggars coming, their hearts are not pleased. Even if they are compelled to give, it is like cutting off their own flesh, causing them deep pain and regret. Furthermore, there are countless stingy sentient beings who accumulate wealth and resources, yet do not even use them for themselves, let alone give them to their parents, wives, servants, or those who come to beg. When these sentient beings die, they are born in the realm of hungry ghosts or as animals. Because in their past lives as humans, they had briefly heard the name of Bhaisajyaguru-vaidurya-prabharaja-Tathagata (Medicine Buddha), now, even in evil destinies, they can briefly recall the name of that Tathagata. At the moment of recollection, they depart from that place and are reborn among humans, gaining recollection of their past lives. They fear the suffering of evil destinies, do not delight in worldly pleasures, and love to practice generosity, praising those who give. They are without greed or stinginess for all their possessions, and gradually they are even able to give their heads, eyes, hands, feet, blood, flesh, and bodies to those who come seeking, let alone other wealth.』
『Furthermore, Manjushri (Manjusri Bodhisattva), if there are sentient beings who, although having received various precepts from the Tathagata, violate the precepts; some, although
不破尸羅，而破軌則；有于尸羅、軌則，雖得不壞，然毀正見；有雖不毀正見，而棄多聞，于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，應于地獄、傍生、鬼趣，流轉無窮。若得聞此藥師琉璃光如來名號，便舍惡行，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，便能捨家趣于非家，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。
「複次，曼殊室利！若諸有情，慳貪嫉妒，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
【現代漢語翻譯】 現代漢語譯本： 有些人不遵守戒律（尸羅，指道德規範），卻破壞佛陀制定的行爲準則（軌則，指修行規則）；有些人雖然能遵守戒律和行爲準則，卻喪失了正確的見解（正見，指對佛法的正確理解）；有些人雖然沒有喪失正確的見解，卻放棄了廣泛學習佛法（多聞，指廣泛聽聞佛法），不能理解佛陀所說經典（契經，指佛經）的深刻含義；有些人雖然廣泛學習佛法，卻變得驕傲自大（增上慢，指未證得的境界誤以為已證得），由於驕傲自大矇蔽了內心，總是自以為是，誹謗他人，甚至詆譭正法，成為魔的同夥（魔伴黨，指與邪魔為伍）。這些愚癡的人，自己奉行邪見，還讓無數的有情眾生，墮入巨大的危險深坑。這些有情眾生，應當在地獄、畜生、餓鬼道中，無休止地輪迴。如果他們能夠聽聞藥師琉璃光如來（藥師琉璃光如來，指東方凈琉璃世界的教主）的名號，就會捨棄惡行，修習各種善法，不墮落到惡道中。如果有人不能捨棄各種惡行，修行善法，而墮落到惡道中，憑藉藥師琉璃光如來往昔的願力，讓他們在臨終前暫時聽到藥師琉璃光如來的名號，從惡道命終后還能轉生到人間，獲得正確的見解，精進修行，善於調伏自己的心意，就能捨棄世俗家庭而出家修行，在如來的佛法中，受持戒律，沒有違犯；具備正確的見解，廣泛學習佛法，理解佛法的深刻含義，遠離驕傲自大，不誹謗正法，不與邪魔為伍，逐漸修行各種菩薩行，迅速獲得圓滿的成就。
『再者，曼殊室利（曼殊室利，即文殊菩薩）！如果有些有情眾生，慳吝貪婪，嫉妒他人，自我讚揚而詆譭他人，應當墮落到地獄、畜生、餓鬼這三惡道中，經歷無數千年遭受各種劇烈的痛苦；遭受劇烈的痛苦后，從惡道命終，轉生到人間，變成牛、馬、駱駝、驢等牲畜，經常遭受鞭打，忍受飢餓乾渴的折磨；而且經常揹負重物，沿著道路行走。或者即使能夠做人，也出生在邊遠貧困的地區（**，原文如此），做別人的奴隸，受人驅使，一直不得自由。如果這些人過去在人間，曾經聽聞過世尊藥師琉璃光如來的名號，憑藉這個善的因緣，現在又憶念起藥師琉璃光如來，至誠歸依藥師琉璃光如來。依靠佛的神力，就能從各種痛苦中解脫出來，諸根變得聰敏銳利，智慧增長，廣泛聽聞佛法，經常尋求殊勝的佛法，常常遇到善良的朋友，永遠斷絕魔的羅網，破除無明的黑暗，竭盡煩惱的河流，解脫一切生、老、病、死，憂愁悲傷、痛苦煩惱。』
『再者，曼殊室利！』
【English Translation】 English version: Some break the precepts (Śīla, referring to moral codes) but break the rules (Garbha, referring to rules of practice); some, regarding precepts and rules, although they can keep them unbroken, yet destroy right view (Samyag-dṛṣṭi, referring to the correct understanding of the Dharma); some, although they do not destroy right view, abandon much learning (Bahusruta, referring to extensive learning of the Dharma), and cannot understand the profound meaning of the sutras (Sūtra, referring to Buddhist scriptures) spoken by the Buddha; some, although they have much learning, are filled with arrogance (Adhimāna, referring to the false assumption of having attained a state that has not been attained), and because their minds are covered by arrogance, they are self-righteous and criticize others, slandering the true Dharma, becoming companions of demons (Māra-pakṣa, referring to being in league with demons). Such foolish people, practicing wrong views themselves, also cause countless koṭis of sentient beings to fall into great dangerous pits. These sentient beings should transmigrate endlessly in the hells, as animals, and as ghosts. If they can hear the name of the Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja-tathāgata (Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja-tathāgata, referring to the master of the Eastern Pure Vaidūrya World), they will abandon evil deeds and cultivate all good dharmas, and will not fall into the evil realms. If there are those who cannot abandon all evil deeds and cultivate good dharmas, and fall into the evil realms, by the power of the original vows of that Tathāgata, they will be made to hear his name temporarily before they die, and after they die, they will be reborn in the human realm, attain right view, diligence, and well-adjusted intention, and will be able to leave home and go forth into homelessness, in the Dharma of the Tathāgata, receiving and upholding the precepts, without any violations; with right view and much learning, understanding the profound meaning, free from arrogance, not slandering the true Dharma, not being companions of demons, gradually cultivating the practices of the Bodhisattvas, and quickly attaining perfect fulfillment.
『Furthermore, Mañjuśrī (Mañjuśrī, referring to the Bodhisattva Mañjuśrī)! If there are sentient beings who are stingy and jealous, praising themselves and disparaging others, they should fall into the three evil realms, and for countless thousands of years suffer all kinds of severe suffering; after suffering severely, when they die from those realms, they will be reborn in the human realm, as oxen, horses, camels, donkeys, constantly being whipped, tormented by hunger and thirst; and constantly carrying heavy loads, walking along the roads. Or if they can become human beings, they will be born in remote and poor regions (**, as in the original text), working as slaves, being driven by others, constantly without freedom. If in the past, in the human realm, they had heard the name of the World Honored One, the Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja-tathāgata, by this good cause, they will now remember it again, and wholeheartedly take refuge. By the Buddha's divine power, they will be liberated from all suffering, their faculties will become sharp and intelligent, their wisdom will increase, they will widely hear the Dharma, constantly seek the supreme Dharma, often meet good friends, forever cut off the nets of demons, break through the darkness of ignorance, exhaust the river of afflictions, and be liberated from all birth, old age, sickness, death, sorrow, grief, suffering, and affliction.』
『Furthermore, Mañjuśrī!』
室利！若諸有情，好喜乖離，更相鬥訟，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。告召山林樹冢等神；殺諸眾生，取其血肉，祭祀藥叉羅剎娑等；書怨人名，作其形像，以惡咒術而咒詛之；厭媚蠱道，咒起尸鬼，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，于自所受生於喜足，不相侵凌，互為饒益。
「複次，曼殊室利！若有四眾：苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及余凈信善男子、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，愿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，即于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。」
【現代漢語翻譯】 現代漢語譯本： 室利（Śrī，吉祥之意）！如果有些眾生，喜歡乖戾違逆，互相爭鬥訴訟，惱亂自己和他人，用身、語、意造作增長各種惡業，輾轉常常做些沒有利益的事情，互相謀害。告召山林樹木墳冢等神靈；殺害各種眾生，取它們的血肉，祭祀藥叉（Yakṣa，一種鬼神）羅剎娑（Rākṣasa，惡鬼）等；書寫怨恨人的名字，製作他們的形象，用惡毒的咒語來詛咒他們；使用厭魅蠱惑的邪術，唸咒招起尸鬼，使之斷絕那人的性命，以及毀壞他們的身體。這些眾生，如果能夠聽聞這藥師琉璃光如來（Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja，藥師佛）的名號，那些惡事，都不能夠加害他們。一切輾轉都會生起慈悲之心，利益安樂，沒有損害惱怒的意念以及嫌棄怨恨的心；各自都感到歡悅，對於自己所受用的感到喜悅滿足，不互相侵犯欺凌，互相給予利益。
『再者，曼殊室利（Mañjuśrī，文殊菩薩）！如果有四眾弟子：苾芻（Bhikṣu，比丘）、苾芻尼（Bhikṣuṇī，比丘尼）、鄔波索迦（Upāsaka，優婆塞）、鄔波斯迦（Upāsikā，優婆夷），以及其他清凈信仰的善男子、善女人等，有能夠受持八分齋戒，或者一年，或者三個月，受持學習戒律，用這善根，願望往生西方極樂世界無量壽佛（Amitābha，阿彌陀佛）那裡，聽聞正法，但是還沒有決定的。如果聽聞世尊藥師琉璃光如來名號，臨命終時，有八位菩薩，乘著神通前來，指示他們道路，就在那個世界各種雜色的眾寶蓮花中，自然化生。或者有因此而生到天上的，即使生在天上，而原本的善根也沒有窮盡，不再重新生到各種惡道中。天上壽命終結，還生到人間，或者成為轉輪聖王，統治管轄四大部洲，威德自在，安置無量百千眾生於十善道；或者生於剎帝利（Kṣatriya，國王）、婆羅門（Brāhmaṇa，祭司）、居士大家，多有財富珍寶，倉庫充滿盈溢，容貌端正莊嚴，眷屬齊全，聰明智慧，勇敢強健威猛，如同大力士。如果是女人，能夠聽聞世尊藥師如來名號，至誠懇切地受持，以後不再再次承受女人的身體。』
【English Translation】 English version: Śrī! If there are sentient beings who are fond of discord, constantly fighting and litigating, vexing themselves and others, creating and increasing various evil karmas with body, speech, and mind, constantly engaging in unprofitable activities, and plotting against each other; summoning spirits of mountains, forests, trees, and tombs; killing various beings, taking their blood and flesh, and offering them as sacrifices to Yakṣas (a type of demigod), Rākṣasas (a type of demon), and others; writing the names of enemies, making their images, and cursing them with evil spells; practicing witchcraft and incantations, summoning corpses to sever their lives and destroy their bodies. If these sentient beings hear the name of the Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja Tathāgata (Medicine Buddha), all these evil deeds will not be able to harm them. All will develop a heart of compassion, benefiting and bringing happiness, without intentions of harm or resentment; each will rejoice, finding joy and contentment in what they receive, not infringing upon or bullying each other, but mutually benefiting each other.
『Furthermore, Mañjuśrī (Bodhisattva of wisdom)! If there are the four assemblies: Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), Upāsikās (female lay devotees), and other virtuous men and women of pure faith, who are able to uphold the eight precepts, either for a year or for three months, upholding and learning the precepts, and with this virtuous root, wish to be born in the Western Pure Land of Amitābha Buddha (Buddha of Infinite Light), to hear the Dharma, but are not yet certain; if they hear the name of the World Honored One, the Bhaiṣajya-guru-vaiḍūrya-prabhā-rāja Tathāgata, at the time of their death, eight Bodhisattvas will come riding on their spiritual powers, showing them the way, and they will be naturally born in that realm in various jeweled lotuses of diverse colors. Or some may be born in the heavens because of this, and even though born in the heavens, their original virtuous roots will not be exhausted, and they will not be born again in any of the evil realms. When their lifespan in the heavens is exhausted, they will be reborn in the human realm, perhaps as a Wheel-Turning King, ruling over the four continents, with majestic virtue and freedom, establishing countless hundreds of thousands of sentient beings on the path of the ten virtues; or they may be born into Kṣatriya (warrior caste), Brāhmaṇa (priest caste), or wealthy householder families, with abundant wealth and treasures, overflowing storehouses, handsome and dignified appearance, complete family, intelligence and wisdom, courage and might, like a great hero. If a woman hears the name of the World Honored One, the Bhaiṣajya-guru Tathāgata, and sincerely upholds it, she will not be reborn in a female body in the future.』
爾時，曼殊室利童子白佛言：「世尊！我當誓于像法轉時，以種種方便，令諸凈信善男子、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、涂香、末香、燒香、花鬘、瓔珞、幡蓋、伎樂，而為供養；以五色彩，作囊盛之；掃灑凈處，敷設高座，而用安處。爾時，四大天王與其眷屬，及余無量百千天眾，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。」
佛告曼殊室利：「如是！如是！如汝所說。曼殊室利！若有凈信善男子、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，敷清凈座而安處之；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，食清凈食，澡浴香潔，著新凈衣，應生無垢濁心，無怒害心，於一切有情，起利益安樂，慈、悲、喜、舍，平等之心，鼓樂歌贊，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。隨所樂愿，一切皆遂：求長壽得長壽，求富饒得富饒，求官位得官位，求
【現代漢語翻譯】 現代漢語譯本： 那時，曼殊室利（Manjushri，文殊菩薩）童子對佛說：『世尊！我發誓在像法時期（佛法衰微時期），用種種方便法門，使那些具有清凈信仰的善男子、善女人等，能夠聽聞世尊藥師琉璃光如來（Bhaisajyaguru，藥師佛）的名號，甚至在睡夢中也用佛的名號來覺醒他們的耳朵。世尊！如果有人受持、讀誦這部經典，或者為他人演說開示；如果自己書寫，或者教他人書寫；恭敬尊重，用各種鮮花、香料、涂香、末香、燒香、花鬘、瓔珞、幡蓋、伎樂來供養；用五種顏色的綵線製作袋子盛放經書；打掃乾淨的地方，鋪設高座，用來安放經書。那時，四大天王（Four Heavenly Kings）和他們的眷屬，以及其他無量百千天眾，都會來到這個地方，供養和守護。世尊！如果這部經寶流行的地方，有人能夠受持，憑藉世尊藥師琉璃光如來的本願功德，以及聽聞他的名號，應當知道這個地方不會再有橫死；也不會被各種惡鬼神奪走精氣；即使已經被奪走，也能恢復如初，身心安樂。』 佛告訴曼殊室利：『是這樣！是這樣！正如你所說。曼殊室利！如果有具有清凈信仰的善男子、善女人等，想要供養世尊藥師琉璃光如來，應當先造立藥師佛的形像，鋪設清凈的座位來安放佛像；散佈各種鮮花，焚燒各種香，用各種幢幡來莊嚴這個地方；七天七夜，受持八分齋戒，吃清凈的食物，沐浴身體，保持清潔，穿上新的乾淨衣服，應當生起沒有污垢的心，沒有憤怒和傷害的心，對於一切有情眾生，生起利益安樂的慈、悲、喜、舍的平等心，敲鼓奏樂，歌唱讚美，右繞佛像。還應當憶念藥師如來的本願功德，讀誦這部經典，思考其中的含義，演說開示。隨其所樂的願望，一切都能實現：求長壽的得到長壽，求富饒的得到富饒，求官位的得到官位，求
【English Translation】 English version: At that time, the youth Manjushri (Manjushri, Bodhisattva of Wisdom) said to the Buddha: 'World Honored One! I vow that during the Dharma-image age (the period of decline of the Dharma), I will use various skillful means to enable those good men and good women who have pure faith to hear the name of the World Honored One, Bhaisajyaguru (Medicine Buddha), the Lapis Lazuli Light Tathagata, and even in their sleep, to awaken their ears with the Buddha's name. World Honored One! If anyone upholds, recites, or explains and reveals this sutra to others; if they write it themselves, or teach others to write it; if they respectfully honor it, and make offerings with various flowers, incense, scented powders, burning incense, flower garlands, necklaces, banners, canopies, and music; if they make a bag of five colors to hold the sutra; if they sweep a clean place, set up a high seat, and place the sutra there. At that time, the Four Heavenly Kings and their retinues, as well as countless hundreds of thousands of other heavenly beings, will all come to that place to make offerings and protect it. World Honored One! If this precious sutra circulates in a place, and there are those who can uphold it, by the power of the original vows and merits of the World Honored One, Bhaisajyaguru, the Lapis Lazuli Light Tathagata, and by hearing his name, it should be known that in that place there will be no more untimely deaths; nor will their vital essence be taken away by various evil ghosts and spirits; even if it has been taken, it will be restored to its original state, and their body and mind will be at peace.' The Buddha told Manjushri: 'It is so! It is so! Just as you have said. Manjushri! If there are good men and good women who have pure faith and wish to make offerings to the World Honored One, Bhaisajyaguru, the Lapis Lazuli Light Tathagata, they should first create an image of that Buddha, set up a clean seat and place the image there; scatter various flowers, burn various incense, and adorn the place with various banners and canopies; for seven days and seven nights, they should observe the eight precepts, eat pure food, bathe and keep themselves clean, wear new and clean clothes, and should generate a mind free from defilement, a mind free from anger and harm, and for all sentient beings, generate a mind of loving-kindness, compassion, joy, and equanimity, and play music, sing praises, and circumambulate the Buddha image clockwise. They should also contemplate the original vows and merits of the Tathagata, recite this sutra, contemplate its meaning, and explain and reveal it. Whatever they wish for, all will be fulfilled: those who seek longevity will obtain longevity, those who seek wealth will obtain wealth, those who seek official positions will obtain official positions, those who seek
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、懸險、惡象、師子、虎、狼、熊、羆、毒蛇、惡蝎、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。
「複次，曼殊室利！若有凈信善男子、善女人等，乃至盡形不事余天，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，于所受中或有毀犯，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，受于極苦；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，奪其精氣。」
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！我于如來所說契經，不生疑惑；所以者何？一切如來身語意業，無不清凈。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
【現代漢語翻譯】 現代漢語譯本：如果有人想要男孩或女孩，都能如願以償。如果有人做了惡夢，看到各種不祥的預兆，或者有怪鳥聚集，或者居住的地方出現各種怪異現象；這個人如果用各種珍貴的物品，恭敬地供養藥師琉璃光如來（指東方凈琉璃世界的教主），那麼惡夢和不祥的預兆都會消失，不會造成禍患。或者有人遭遇水災、火災、刀兵、毒害、懸崖險境、惡象、獅子、老虎、狼、熊、羆、毒蛇、蝎子、蜈蚣、蚰蜒、蚊子、牛虻等恐怖；如果能誠心憶念藥師佛，恭敬供養，一切恐懼都能解脫。如果其他國家入侵，或者有盜賊叛亂；憶念並恭敬藥師如來，也能得到解脫。 再者，曼殊室利（文殊菩薩的另一種稱呼）！如果有清凈信仰的善男子、善女人等，乃至一生都不事奉其他天神，只一心皈依佛、法、僧三寶，受持戒律，無論是五戒、十戒、菩薩四百戒、比丘二百五十戒、比丘尼五百戒，在所受持的戒律中如果有違犯，害怕墮入惡道，如果能專心憶念藥師佛的名號，恭敬供養，必定不會投生到三惡道。或者有婦女，在臨產時遭受極大的痛苦；如果能誠心稱念藥師佛的名號，禮拜讚歎，恭敬供養，所有的痛苦都會消除。所生的孩子，身體健全，容貌端正，見到的人都歡喜，聰明有智慧，平安少病，不會有非人（指鬼神）奪取他的精氣。 這時，世尊告訴阿難（佛陀的十大弟子之一）說：『我稱讚藥師琉璃光如來（指東方凈琉璃世界的教主）的所有功德，這是諸佛甚深難解的境界，難以理解，你相信嗎？』阿難回答說：『大德世尊！我對如來所說的經典，沒有絲毫疑惑；為什麼呢？因為一切如來的身、語、意業，都是清凈無染的。世尊！即使日月可以墜落，妙高山王（指須彌山）可以傾倒，諸佛所說的話，也不會有任何差異。
【English Translation】 English version: If people desire a son or a daughter, they will get what they wish. If someone has a bad dream, sees ominous signs, or strange birds gather, or various odd phenomena appear in their dwelling place; if this person uses various precious items to respectfully make offerings to that World Honored One, the Medicine Master Lapis Lazuli Light Tathagata (referring to the master of the Eastern Pure Lapis Lazuli World), then the bad dreams and ominous signs will all disappear and will not cause harm. Or if someone encounters dangers from water, fire, weapons, poison, cliffs, fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, horseflies, and other terrors; if they can wholeheartedly remember that Buddha, and respectfully make offerings, all fears will be relieved. If other countries invade, or there are rebellions by thieves; remembering and respectfully making offerings to that Tathagata, they will also be liberated. Furthermore, Manjushri (another name for the Bodhisattva Manjushri)! If there are pure-faith good men or good women, who even for their entire lives do not serve other deities, but only wholeheartedly take refuge in the Buddha, Dharma, and Sangha, and uphold the precepts, whether it be the five precepts, ten precepts, the four hundred Bodhisattva precepts, the two hundred and fifty Bhikshu precepts, or the five hundred Bhikshuni precepts, and if they have violated any of the precepts they have received, and fear falling into evil realms, if they can single-mindedly remember the name of that Buddha, and respectfully make offerings, they will certainly not be born in the three evil realms. Or if there is a woman who is suffering greatly during childbirth; if she can wholeheartedly recite the name of that Tathagata, pay homage and praise, and respectfully make offerings, all suffering will be eliminated. The child born will be complete in body, with a handsome appearance, pleasing to those who see him, intelligent and wise, peaceful and with few illnesses, and no non-human beings (referring to ghosts and spirits) will steal his essence. At that time, the World Honored One said to Ananda (one of the ten great disciples of the Buddha): 'As I praise all the merits of that World Honored One, the Medicine Master Lapis Lazuli Light Tathagata (referring to the master of the Eastern Pure Lapis Lazuli World), this is a profound realm of the Buddhas, difficult to understand, do you believe it?' Ananda replied: 'Great Virtuous World Honored One! I have no doubt about the sutras spoken by the Tathagata; why is that? Because the body, speech, and mind actions of all Tathagatas are pure and undefiled. World Honored One! Even if the sun and moon could fall, and Mount Sumeru (referring to Mount Meru) could be overturned, the words of the Buddhas would not be different.'
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；彼于長夜，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；無量廣大愿；我若一劫，若一劫餘而廣說者，劫可速盡，彼佛行愿，善巧方便，無有盡也。」
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，喉唇乾燥，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，至於琰魔法王之前；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
【現代漢語翻譯】 現代漢語譯本：阿難，世尊！有些眾生，他們的信根不穩固，聽到宣說諸佛甚深難測的修行境界時，會這樣想：『為什麼僅僅唸誦藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-rāja，藥師佛）這一佛的名號，就能獲得如此多的功德利益呢？』因此他們不相信，反而產生誹謗；他們將在漫長的輪迴中，失去巨大的利益和快樂，墮入各種惡道，無休止地流轉。」佛告訴阿難：「這些眾生，如果聽到世尊藥師琉璃光如來的名號，至誠懇切地受持，不產生任何懷疑，那麼他們就不會墮入惡道。阿難！這是諸佛甚深難測的修行境界，難以令人相信和理解；你現在能夠接受，應當知道這都是如來的威力。阿難！一切聲聞（Śrāvaka，聽聞佛法而修行的人）、獨覺（Pratyekabuddha，獨自覺悟的人），以及尚未證得菩薩果位的菩薩等，都不能如實地相信和理解；只有一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，即將成佛的菩薩）才能理解。阿難！人身難以獲得，在佛、法、僧三寶中，產生信仰、恭敬和尊重，也很難獲得；能夠聽到世尊藥師琉璃光如來的名號，更是難上加難。阿難！那位藥師琉璃光如來，有無量無邊的菩薩行；有無量無邊的善巧方便；有無量無邊的廣大誓願；我即使用一個劫，或者一個劫還多的時間來廣泛宣說，劫數可以很快結束，但藥師佛的修行、誓願和善巧方便，卻是沒有窮盡的。」 這時，大眾中有一位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），名叫救脫（Mukti），他立即從座位上站起來，袒露右肩，右膝跪地，彎腰合掌，對佛說：「大德世尊！在像法時期（Saddharma-pratirūpaka，佛法衰微時期），有些眾生，被各種疾病所困擾，長期生病，身體虛弱消瘦，不能進食，喉嚨和嘴唇乾燥，眼前一片黑暗，死亡的徵兆已經出現；他們的父母、親屬、朋友和熟人，都在周圍哭泣。然而他們自己，躺在床上，看到閻魔使者（Yama-prajñapti，地獄使者）牽引他們的神識，前往閻魔法王（Yama-rāja，地獄之王）面前；這些眾生，都有一個俱生神（Sahaja-deva，與生俱來的神），記錄他們所做的一切，無論是罪還是福，都詳細地記錄下來，全部交給閻魔法王。那時，閻魔法王會審問這個人，計算他所做的一切，根據他所做的善惡業報，分別進行判決。
【English Translation】 English version: 'Also, World Honored One! There are beings whose roots of faith are not firm. When they hear about the profound practices of the Buddhas, they think: 「How can one obtain so many merits and benefits just by reciting the name of the Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja?」 Because of this disbelief, they instead generate slander. In the long night of samsara, they lose great benefits and happiness, fall into evil realms, and transmigrate endlessly.' The Buddha told Ananda, 'If these sentient beings hear the name of the World Honored One, Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja, and sincerely accept and uphold it without any doubt, there is no possibility that they will fall into evil realms. Ananda! This is the profound practice of the Buddhas, difficult to believe and understand. That you can accept it now, you should know that it is all due to the power of the Tathagata. Ananda! All Sravakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Bodhisattvas who have not yet attained the Bodhisattva grounds, are all unable to truly believe and understand this. Only Bodhisattvas who are bound to one more birth (Ekajāti-pratibaddha-bodhisattva, Bodhisattvas who will become Buddhas in their next life) can understand. Ananda! It is difficult to obtain a human body, and it is also difficult to generate faith, respect, and reverence for the Three Jewels (Buddha, Dharma, and Sangha). It is even more difficult to hear the name of the World Honored One, Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja. Ananda! That Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja, has immeasurable Bodhisattva practices; immeasurable skillful means; and immeasurable vast vows. If I were to extensively speak about them for one kalpa, or even more than one kalpa, the kalpa could quickly end, but the Buddha's practices, vows, and skillful means would have no end.' At that time, there was a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva) in the assembly named Mukti (Mukti, Liberation). He immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed, and joined his palms, and said to the Buddha, 'Great Virtuous World Honored One! During the Dharma-semblance period (Saddharma-pratirūpaka, the period when the Dharma is in decline), there are sentient beings who are afflicted by various illnesses, suffering from prolonged sickness, becoming weak and emaciated, unable to eat, with dry throats and lips, seeing darkness all around, and with the signs of death appearing before them. Their parents, relatives, friends, and acquaintances are weeping and surrounding them. However, they themselves, lying in their beds, see the messengers of Yama (Yama-prajñapti, messengers of hell) leading their consciousness to the presence of Yama-rāja (Yama-rāja, the King of Hell). These sentient beings have a co-born spirit (Sahaja-deva, a spirit born with them) that records all their actions, whether they are sins or merits, and presents them all to Yama-rāja. At that time, the King will interrogate the person, calculate their actions, and judge them according to their good and bad karma.'
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，明瞭自見；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，凈信善男子、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。」
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，當爲其人，七日七夜，受持八分齋戒，應以飲食及余資具，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；造五色彩幡，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。
「複次，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
【現代漢語翻譯】 現代漢語譯本：根據罪業和福報來判斷處決。這時，如果那病人的親屬、朋友，能夠為他歸依世尊藥師琉璃光如來（藥師佛的名號），請眾僧侶來，轉讀這部《藥師琉璃光如來本願功德經》，點燃七層的燈，懸掛五色的續命神幡，或許有這樣的機會，他的神識能夠回來。就像在夢中一樣，清楚地看見自己所經歷的事情；或者經過七天，或者二十一天，或者三十五天，或者四十九天，他的神識回來的時候，就像從夢中醒來一樣，都能夠自己回憶起所做的善事和惡事所得到的果報。由於自己親身經歷並見證了業力果報的緣故，乃至面臨生命的危險，也不會去做各種惡業。因此，具有清凈信仰的善男子、善女人等，都應該受持藥師琉璃光如來（藥師佛的名號）的名號，儘自己的能力，恭敬地供養他。
這時，阿難（佛陀的弟子）問救脫菩薩（菩薩名）說：『善男子！應該怎樣恭敬供養那位世尊藥師琉璃光如來（藥師佛的名號），才能延續生命，設定幡燈，又應該怎樣製造這些東西呢？』救脫菩薩（菩薩名）說：『大德！如果有人生病，想要脫離病苦，應當爲了這個人，七天七夜，受持八分齋戒，應該用飲食以及其他的資具，儘自己的能力，供養比丘僧；白天和夜晚的六個時辰，禮拜供養那位世尊藥師琉璃光如來（藥師佛的名號）；讀誦這部經四十九遍；點燃四十九盞燈；製造藥師如來（藥師佛的稱號）的形像七尊，每一尊像前各放置七盞燈，每一盞燈的容量都像車輪一樣大，乃至四十九天，光明不間斷；製造五種顏色的彩幡，長度為四十九搩手（古代長度單位），應該放生各種種類的眾生，數量達到四十九；這樣就可以度過危難，不被各種橫死的惡鬼所控制。』
『此外，阿難（佛陀的弟子）！如果剎帝利（國王種姓）灌頂王（經過灌頂儀式的國王）等，遇到災難發生的時候，比如民眾發生瘟疫的災難，其他國家侵略的災難，自己國家發生叛亂的災難，星宿出現變異的災難，日蝕月蝕的災難，不合時宜的風雨的災難，過了時節不下雨的災難。那些剎帝利（國王種姓）灌頂王（經過灌頂儀式的國王）等，這時應該對一切眾生生起慈悲之心，赦免
【English Translation】 English version: To be judged and sentenced according to their sins and blessings. At that time, if the sick person's relatives and friends can take refuge in the World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), invite various monks to recite this sutra, light seven-tiered lamps, and hang five-colored life-prolonging banners, there may be a chance for their consciousness to return. As if in a dream, they will clearly see what they have experienced; or after seven days, or twenty-one days, or thirty-five days, or forty-nine days, when their consciousness returns, it will be as if awakening from a dream, and they will all be able to recall the karmic consequences of their good and bad deeds. Because they have personally experienced and witnessed the karmic consequences, they will not commit any evil deeds, even in the face of life-threatening situations. Therefore, faithful good men and good women should all uphold the name of the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), and respectfully make offerings to him to the best of their ability.
At that time, Ananda (Buddha's disciple) asked the Bodhisattva of Deliverance (name of a Bodhisattva), saying, 'Good man! How should one respectfully make offerings to that World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), to prolong life, set up banners and lamps, and how should one make these things?' The Bodhisattva of Deliverance (name of a Bodhisattva) said, 'Great Virtue! If someone is sick and wants to escape from suffering, one should, for that person, observe the Eight Precepts for seven days and seven nights, and should use food and other resources, to the best of one's ability, to make offerings to the Bhikshu Sangha; during the six periods of day and night, worship and make offerings to that World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha); recite this sutra forty-nine times; light forty-nine lamps; make seven images of the Tathagata of Medicine (title of the Medicine Buddha), and place seven lamps in front of each image, each lamp being as large as a cartwheel, and keep the light uninterrupted for forty-nine days; make five-colored banners, forty-nine spans in length, and release various kinds of living beings, up to forty-nine; in this way, one can overcome the difficulties of danger and not be controlled by various untimely and evil ghosts.'
'Furthermore, Ananda (Buddha's disciple)! If Kshatriya (warrior caste) Inaugurated Kings (kings who have undergone the inauguration ceremony), etc., encounter disasters, such as the disaster of epidemics among the people, the disaster of invasion by other countries, the disaster of rebellion in their own country, the disaster of strange changes in the stars, the disaster of solar and lunar eclipses, the disaster of untimely wind and rain, the disaster of no rain after the season. Those Kshatriya (warrior caste) Inaugurated Kings (kings who have undergone the inauguration ceremony), etc., should at that time generate compassion for all sentient beings, and pardon
諸系閉；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，谷稼成熟；一切有情無病歡樂；于其國中，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，及余厄難；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。」
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，入于地獄，無有出期，是名初橫。二者，橫被王法之所誅戮。三者，畋獵嬉戲，耽淫嗜酒，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，
【現代漢語翻譯】 現代漢語譯本 諸位應當停止（之前的行為），依照前面所說的供養方法，供養那位世尊藥師琉璃光如來（藥師佛）。憑藉這種善根，以及藥師如來（藥師佛）的本願力，能使那個國家立刻得到安寧：風調雨順，五穀豐登；一切眾生沒有疾病，充滿歡樂；在那個國家中，沒有暴虐的藥叉（一種惡鬼）等神靈惱害眾生；一切不好的現象，都會立即消失；而剎帝利（古印度統治階級）灌頂王（受過灌頂的國王）等，壽命、容貌、力量，沒有疾病，自由自在，都能得到增長。阿難！如果帝后、妃子、太子、王子、大臣、輔相、後宮嬪妃、百官、百姓，被疾病所困擾，以及其他災難；也應當建立五色神幡，點燃燈火使其持續明亮，放生各種生命，散佈各種顏色的鮮花，焚燒各種名貴的香，疾病就能消除痊癒，各種災難都能解脫。
這時，阿難問救脫菩薩（能救脫眾生苦難的菩薩）說：『善男子！為什麼已經耗盡的壽命還可以增長呢？』救脫菩薩說：『大德！你難道沒有聽說如來（佛）說過有九種橫死嗎？所以勸人建造續命幡燈，修各種福德；因為修福的緣故，可以延長壽命，不經歷痛苦和災難。』阿難問道：『哪九種橫死呢？』救脫菩薩說：『如果眾生，得了病雖然很輕，但是沒有醫藥和照顧病人的人，即使遇到了醫生，卻給了錯誤的藥物，本來不應該死的卻橫死了。還有相信世間的邪魔、外道、妖術之師，胡說八道，說些禍福，就產生恐懼和動搖，心不能保持正念，占卜求禍，殺害各種眾生，祭祀神明，呼喚各種鬼怪，祈求福佑，想要延長壽命，最終也不能得到；愚癡迷惑，相信邪惡的錯誤見解，於是導致橫死，墮入地獄，沒有出頭之日，這叫做第一種橫死。第二種，橫遭王法誅殺。第三種，打獵嬉戲，沉迷淫慾，嗜酒無度，放縱自己，橫遭非人（鬼神）奪取精氣。第四種，橫遭火災焚燒。第五種，橫遭水溺。第六種，
【English Translation】 English version All of you should cease (your previous actions) and, according to the aforementioned methods of offering, make offerings to that World Honored One, the Medicine Master Lapis Lazuli Light Tathagata (Medicine Buddha). By virtue of this good root, and the power of the original vows of the Medicine Master Tathagata (Medicine Buddha), may that country immediately attain peace and stability: the wind and rain be timely, the crops ripen; all sentient beings be free from illness and full of joy; in that country, may there be no violent Yakshas (a type of evil spirit) or other deities who trouble sentient beings; may all inauspicious signs immediately disappear; and may the Kshatriya (ancient Indian ruling class) anointed kings (kings who have received anointment), and others, have their lifespans, appearances, strength, freedom from illness, and autonomy all be increased. Ananda! If empresses, consorts, crown princes, princes, ministers, advisors, palace ladies, officials, and common people are afflicted by illness, or other calamities; they should also erect five-colored divine banners, light lamps to keep them continuously burning, release various living beings, scatter flowers of various colors, and burn various precious incenses, so that illnesses can be eliminated and cured, and various calamities can be resolved.
At that time, Ananda asked the Bodhisattva of Deliverance (the Bodhisattva who can deliver sentient beings from suffering), saying: 'Good man! How can a life that has already been exhausted be extended?' The Bodhisattva of Deliverance said: 'Great Virtue! Have you not heard the Tathagata (Buddha) say that there are nine kinds of untimely deaths? Therefore, I advise people to build life-extending banners and lamps, and cultivate various merits; because of cultivating merits, one can extend one's lifespan and not experience suffering and calamities.' Ananda asked: 'What are the nine untimely deaths?' The Bodhisattva of Deliverance said: 'If sentient beings, although they have a minor illness, do not have medicine or someone to care for them, and even if they encounter a doctor, they are given the wrong medicine, they die an untimely death when they should not have died. Also, those who believe in worldly demons, heretics, and sorcerers, who speak nonsense about fortune and misfortune, become fearful and agitated, their minds cannot maintain right mindfulness, they seek misfortune through divination, kill various sentient beings, make offerings to deities, call upon various ghosts and spirits, and pray for blessings, hoping to extend their lives, but ultimately cannot achieve it; foolish and deluded, believing in evil and wrong views, they thus suffer untimely deaths, fall into hell, and have no hope of escape, this is called the first untimely death. The second is being executed by the king's law. The third is hunting and playing, indulging in lust, excessive drinking, and being unrestrained, resulting in non-humans (ghosts and spirits) stealing their vital essence. The fourth is being burned by fire. The fifth is drowning in water. The sixth is,
橫為種種惡獸所啖。七者，橫墮山崖。八者，橫為毒藥、厭禱、咒詛、起尸鬼等之所中害。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。
「複次，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。」
爾時，眾中有十二藥叉大將，俱在會坐，所謂：
宮毗羅大將， 伐折羅大將， 迷企羅大將， 安底羅大將， 頞你羅大將， 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， 毗羯羅大將。
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，若有流佈此經，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；諸有愿求，悉令滿足。或有疾厄求度脫者，亦應讀誦此經，以五色縷，結
【現代漢語翻譯】 現代漢語譯本： 被各種兇猛的野獸吞食是其中一種橫死。第七種是，意外從山崖墜落。第八種是，意外遭受毒藥、詛咒、邪術、殭屍鬼等傷害。第九種是，被飢餓和乾渴所困擾，無法獲得食物和飲水而意外死亡。這些就是如來（Tathagata）簡略說明的九種橫死。此外還有無數種橫死，難以全部詳盡描述。 『再者，阿難（Ananda）！那琰魔王（Yama-raja）主管世間所有生命的登記記錄。如果有些眾生，不孝順父母、犯下五逆重罪、詆譭侮辱佛法僧三寶（Three Jewels）、破壞君臣倫理、違背誠信和戒律，琰魔法王會根據罪行的輕重，進行審判和懲罰。因此，我現在勸告各位眾生，點燈造幡，放生修行積福，以求度過苦難，避免遭遇各種災禍。』 當時，在法會中的有十二藥叉大將（Twelve Yaksha Generals），他們是： 宮毗羅大將（Kumbhira），伐折羅大將（Vajra），迷企羅大將（Mihira），安底羅大將（Antara）， 頞你羅大將（Anila），珊底羅大將（Sandila），因達羅大將（Indra），波夷羅大將（Pajra）， 摩虎羅大將（Mahura），真達羅大將（Cindala），招杜羅大將（Caudala），毗羯羅大將（Vikala）。 這十二藥叉大將，每一位都各自擁有七千藥叉（Yaksa）作為眷屬，他們同時大聲對佛說：『世尊（World-Honored One）！我們現在，蒙受佛的威神之力，得聞世尊藥師琉璃光如來（Bhaisajyaguru）的名號，不再再有墮入惡道的恐懼。我們互相帶領，都同一心念，乃至終身皈依佛法僧三寶，發誓承擔起利益一切眾生的責任，為他們創造福祉、利益、安樂。無論在哪個村莊、城鎮、國家、空曠的森林中，如果有人流傳這部經，或者受持藥師琉璃光如來的名號，恭敬供養，我們這些眷屬都會衛護這個人，使他們都能夠解脫一切苦難；對於他們所有的願望和祈求，都讓他們得到滿足。如果有人身患疾病，祈求得到解脫，也應當讀誦這部經，用五色絲線，結成』
【English Translation】 English version: One is being devoured by various fierce beasts. The seventh is falling off a mountain cliff. The eighth is being harmed by poison, curses, incantations, reanimated corpses, and the like. The ninth is being afflicted by hunger and thirst, unable to obtain food and drink, and thus dying an untimely death. These are the nine types of untimely deaths briefly described by the Tathagata (Thus Come One). Furthermore, there are countless other untimely deaths that are difficult to fully enumerate. 『Moreover, Ananda (Joyful One)! That Yama-raja (King Yama) is in charge of the register of names in the world. If there are sentient beings who are unfilial, commit the five rebellious acts, defame and insult the Triple Jewel (Buddha, Dharma, Sangha), destroy the laws of ruler and subject, and break faith and precepts, Yama-raja will examine and punish them according to the severity of their crimes. Therefore, I now advise all sentient beings to light lamps, make banners, liberate lives, and cultivate blessings, so that they may pass through suffering and not encounter various calamities.』 At that time, among the assembly were the Twelve Yaksha Generals (Twelve Yaksha Generals), all present at the gathering, namely: Kumbhira (Crocodile) General, Vajra (Diamond) General, Mihira (Sun) General, Antara (Inner) General, Anila (Wind) General, Sandila (Quiet) General, Indra (King of Gods) General, Pajra (Thunderbolt) General, Mahura (Great Belly) General, Cindala (Thought) General, Caudala (Excitement) General, Vikala (Fragmented) General. Each of these Twelve Yaksha Generals had seven thousand Yakshas (Nature Spirits) as their retinue. Together, they raised their voices and said to the Buddha (Awakened One): 『World-Honored One! We, now, by the power of the Buddha, have heard the name of the Bhaisajyaguru (Medicine Buddha) Vaidurya Prabhasa Tathagata (Lapis Lazuli Radiance Thus Come One), and no longer have fear of falling into evil destinies. We lead each other, all with one mind, and even to the end of our lives, we take refuge in the Buddha, the Dharma, and the Sangha (Community), vowing to bear the responsibility of benefiting all sentient beings, creating for them well-being, benefit, and happiness. In whatever village, town, country, or empty forest, if there is the circulation of this Sutra, or if someone upholds the name of the Bhaisajyaguru Vaidurya Prabhasa Tathagata, and respectfully makes offerings, we and our retinue will protect that person, enabling them to be liberated from all suffering and difficulties; all their wishes and requests will be fulfilled. If there are those who are sick and seek deliverance, they should also recite this Sutra, and with five-colored threads, tie』
我名字，得如願已，然後解結。」
爾時，世尊贊諸藥叉大將言：「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。」
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愿神咒；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。
藥師琉璃光如來本願功德經
(弟子賈崇俊愿平安廣德二年十二月十五日發心寫藥師經一卷)
【現代漢語翻譯】 現代漢語譯本：'我的名字，就能如願以償，然後解開繫縛。'
這時，世尊讚歎各位藥叉大將說：'好啊！好啊！各位大藥叉將！你們如果想要報答世尊藥師琉璃光如來的恩德，就應當常常這樣利益安樂一切有情眾生。'
這時，阿難（Ananda）問佛說：'世尊！這個法門應當叫什麼名字？我們應當如何奉行？'佛告訴阿難（Ananda）說：'這個法門名為《說藥師琉璃光如來本願功德》；也名為《說十二神將饒益有情結愿神咒》；也名為《拔除一切業障》。應當這樣奉持。'當時，薄伽梵（Bhagavan，世尊的稱號之一）說完這些話后，各位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及大聲聞（Sravaka，佛陀的弟子），國王、大臣、婆羅門（Brahmin，古印度祭司階層）、居士，天（Deva，天神）、龍（Naga，龍族）、藥叉（Yaksa，夜叉，一種守護神）、揵達縛（Gandharva，乾闥婆，天界的樂神）、阿素洛（Asura，阿修羅，一種好戰的神）、揭路荼（Garuda，迦樓羅，一種大鵬金翅鳥）、緊捺洛（Kinnara，緊那羅，一種半人半鳥的樂神）、莫呼洛伽（Mahoraga，摩睺羅伽，一種大蟒神），人、非人等，一切大眾，聽聞佛所說，都非常歡喜，信受奉行。
《藥師琉璃光如來本願功德經》
（弟子賈崇俊愿在平安廣德二年十二月十五日發心書寫《藥師經》一卷）
【English Translation】 English version: 'My name, then wishes will be fulfilled, and then the knot will be untied.'
At that time, the World-Honored One praised all the Yaksha (Yaksa, a type of guardian spirit) generals, saying: 'Excellent! Excellent! Great Yaksha generals! If you wish to repay the kindness of the World-Honored One, Medicine Master (Bhaisajyaguru) Lapis Lazuli Light Tathagata (Tathagata, 如來，one of the titles of a Buddha), you should always benefit and bring happiness to all sentient beings in this way.'
At that time, Ananda (Ananda) said to the Buddha: 'World-Honored One! What should this Dharma (Dharma, 法，teachings) gate be called? How should we uphold it?' The Buddha told Ananda (Ananda): 'This Dharma gate is called 'The Sutra of the Meritorious Virtues of the Fundamental Vows of the Medicine Master (Bhaisajyaguru) Lapis Lazuli Light Tathagata (Tathagata)'; it is also called 'The Divine Mantra of the Twelve Yaksha (Yaksa) Generals Who Benefit Sentient Beings and Fulfill Their Vows'; it is also called 'Eliminating All Karmic Obstacles'. You should uphold it in this way.' At that time, the Bhagavan (Bhagavan, 世尊，another title of the Buddha) having spoken these words, all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, 大菩薩，great Bodhisattvas), as well as the great Sravakas (Sravaka, 聲聞，disciples of the Buddha), kings, ministers, Brahmins (Brahmin, 婆羅門，the priestly class in ancient India), laypeople, Devas (Deva, 天，gods), Nagas (Naga, 龍，dragons), Yakshas (Yaksa, 夜叉，a type of guardian spirit), Gandharvas (Gandharva, 乾闥婆，celestial musicians), Asuras (Asura, 阿修羅，belligerent deities), Garudas (Garuda, 迦樓羅，large mythical birds), Kinnaras (Kinnara, 緊那羅，part-human, part-bird musicians), Mahoragas (Mahoraga, 摩睺羅伽，great serpent deities), humans, non-humans, and all the great assembly, hearing what the Buddha had said, were all greatly delighted, believed, accepted, and practiced it.
The Sutra of the Meritorious Virtues of the Fundamental Vows of the Medicine Master (Bhaisajyaguru) Lapis Lazuli Light Tathagata (Tathagata)
(Disciple Jia Chongjun vowed to transcribe one scroll of the Medicine Master Sutra on the fifteenth day of the twelfth month of the second year of Ping'an Guangde)