T14n0451_藥師琉璃光七佛本願功德經
大正藏第 14 冊 No. 0451 藥師琉璃光七佛本願功德經
No. 451 [Nos. 449, 450; 灌頂經卷第十二]
藥師琉璃光七佛本願功德經卷上
大唐三藏沙門義凈于佛光內寺譯
如是我聞：
一時，薄伽梵游化諸國，至廣嚴城，在樂音樹下，與大苾芻眾八千人俱，菩薩摩訶薩三萬六千，其名曰：曼殊室利菩薩、觀自在菩薩、慈氏菩薩、善現菩薩、大慧菩薩、明慧菩薩、山峰菩薩、辯峰菩薩、持妙高峰菩薩、不空超越菩薩、微妙音菩薩、常思惟菩薩、執金剛菩薩，如是等諸大菩薩而為上首，及諸國王、大臣、婆羅門、居士、天龍八部，人、非人等，無量大眾恭敬圍繞，而為說法，初、中、后善，文義巧妙，純一圓滿，清凈鮮白，梵行之相，示教利喜，皆令具足微妙行愿，趣大菩提。
爾時，曼殊室利法王子菩薩摩訶薩，承佛威神，從座而起，偏袒右肩，右膝著地，合掌恭敬，而白佛言：「世尊！今有無量人天大眾，為聽法故，皆已雲集。惟佛世尊，從初發意，乃至於今，所有無量塵沙數劫諸佛剎土，無不知見。愿為我等及未來世像法眾生，慈悲演說諸佛名號、本願功德、國土莊嚴、善巧方便差別之相，令諸聞者，業障消除，乃至菩提，得
【現代漢語翻譯】 現代漢語譯本：
《藥師琉璃光七佛本願功德經》捲上
唐朝三藏沙門義凈在佛光內寺翻譯
我是這樣聽說的：
一時，世尊（薄伽梵，指佛）在各個國家游化，到達廣嚴城，在樂音樹下，與八千位大比丘眾在一起，還有三萬六千位菩薩摩訶薩（菩薩中的大菩薩），他們的名字是：曼殊室利菩薩（文殊菩薩）、觀自在菩薩（觀音菩薩）、慈氏菩薩（彌勒菩薩）、善現菩薩、大慧菩薩、明慧菩薩、山峰菩薩、辯峰菩薩、持妙高峰菩薩、不空超越菩薩、微妙音菩薩、常思惟菩薩、執金剛菩薩，這些大菩薩為首，還有各位國王、大臣、婆羅門、居士、天龍八部（佛教中的八類護法神），人、非人等，無量的大眾恭敬地圍繞著，佛為他們說法，初善、中善、后善，文辭和意義巧妙，純一圓滿，清凈鮮明，是梵行的體現，佛以教導使眾生歡喜，使他們都具足微妙的修行和願望，趨向大菩提（無上智慧）。
這時，曼殊室利法王子菩薩摩訶薩，承蒙佛的威神之力，從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，對佛說：『世尊！現在有無量的人天大眾，爲了聽法，都已聚集在這裡。唯愿佛世尊，從最初發心，乃至到今天，所有無量如塵沙數劫的諸佛剎土，沒有不知道、不見到的。愿為我們以及未來末法時代的眾生，慈悲地演說諸佛的名號、本願功德、國土莊嚴、善巧方便的差別相，使聽聞者，業障消除，乃至證得菩提，得到安樂。』 現代漢語譯本：
《藥師琉璃光七佛本願功德經》捲上
唐朝三藏沙門義凈在佛光內寺翻譯
我是這樣聽說的：
一時，世尊（薄伽梵，指佛）在各個國家游化，到達廣嚴城，在樂音樹下，與八千位大比丘眾在一起，還有三萬六千位菩薩摩訶薩（菩薩中的大菩薩），他們的名字是：曼殊室利菩薩（文殊菩薩）、觀自在菩薩（觀音菩薩）、慈氏菩薩（彌勒菩薩）、善現菩薩、大慧菩薩、明慧菩薩、山峰菩薩、辯峰菩薩、持妙高峰菩薩、不空超越菩薩、微妙音菩薩、常思惟菩薩、執金剛菩薩，這些大菩薩為首，還有各位國王、大臣、婆羅門、居士、天龍八部（佛教中的八類護法神），人、非人等，無量的大眾恭敬地圍繞著，佛為他們說法，初善、中善、后善，文辭和意義巧妙，純一圓滿，清凈鮮明，是梵行的體現，佛以教導使眾生歡喜，使他們都具足微妙的修行和願望，趨向大菩提（無上智慧）。
這時，曼殊室利法王子菩薩摩訶薩，承蒙佛的威神之力，從座位上站起來，袒露右肩，右膝跪地，合掌恭敬，對佛說：『世尊！現在有無量的人天大眾，爲了聽法，都已聚集在這裡。唯愿佛世尊，從最初發心，乃至到今天，所有無量如塵沙數劫的諸佛剎土，沒有不知道、不見到的。愿為我們以及未來末法時代的眾生，慈悲地演說諸佛的名號、本願功德、國土莊嚴、善巧方便的差別相，使聽聞者，業障消除，乃至證得菩提，得到安樂。』
【English Translation】 English version:
The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru Vaidurya Light, Volume 1
Translated by Tripitaka Master Yijing of the Tang Dynasty at Foguang Monastery
Thus have I heard:
At one time, the Bhagavan (Buddha) was traveling and teaching in various countries, and arrived at the city of Guangyan. He was under the tree of Pleasant Sounds, together with eight thousand great Bhikshus (monks), and thirty-six thousand Bodhisattva Mahasattvas (great Bodhisattvas). Their names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva, Subhuti Bodhisattva, Mahamati Bodhisattva, Sumati Bodhisattva, Shikhara Bodhisattva, Vakyashikhara Bodhisattva, Dharani-shikhara Bodhisattva, Anavakramana Bodhisattva, Subhasvara Bodhisattva, Nityacintana Bodhisattva, Vajrapani Bodhisattva, and other great Bodhisattvas as their leaders. There were also kings, ministers, Brahmins, lay practitioners, the eight classes of gods and dragons, humans, non-humans, and countless other beings, respectfully surrounding the Buddha. The Buddha was expounding the Dharma for them, which was good in the beginning, good in the middle, and good in the end. The words and meanings were skillful, pure, complete, clear, and bright, embodying the conduct of a Brahmacari (pure conduct). The Buddha taught and brought joy to all, enabling them to fulfill their subtle practices and vows, and to strive towards the Great Bodhi (supreme wisdom).
At that time, Manjushri, the Dharma Prince Bodhisattva Mahasattva, relying on the majestic power of the Buddha, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! Now there are countless humans and gods gathered here to listen to the Dharma. May the World Honored One, from the time of your initial aspiration until now, in all the Buddha lands as numerous as dust particles, reveal what you have known and seen. Out of compassion, please explain to us and to the sentient beings of the future Dharma-ending age, the names of the Buddhas, the merits of their fundamental vows, the adornments of their lands, and the differences in their skillful means, so that those who hear may eliminate their karmic obstacles and attain Bodhi, thus gaining peace and happiness.' English version:
The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru Vaidurya Light, Volume 1
Translated by Tripitaka Master Yijing of the Tang Dynasty at Foguang Monastery
Thus have I heard:
At one time, the Bhagavan (Buddha) was traveling and teaching in various countries, and arrived at the city of Guangyan. He was under the tree of Pleasant Sounds, together with eight thousand great Bhikshus (monks), and thirty-six thousand Bodhisattva Mahasattvas (great Bodhisattvas). Their names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva, Subhuti Bodhisattva, Mahamati Bodhisattva, Sumati Bodhisattva, Shikhara Bodhisattva, Vakyashikhara Bodhisattva, Dharani-shikhara Bodhisattva, Anavakramana Bodhisattva, Subhasvara Bodhisattva, Nityacintana Bodhisattva, Vajrapani Bodhisattva, and other great Bodhisattvas as their leaders. There were also kings, ministers, Brahmins, lay practitioners, the eight classes of gods and dragons, humans, non-humans, and countless other beings, respectfully surrounding the Buddha. The Buddha was expounding the Dharma for them, which was good in the beginning, good in the middle, and good in the end. The words and meanings were skillful, pure, complete, clear, and bright, embodying the conduct of a Brahmacari (pure conduct). The Buddha taught and brought joy to all, enabling them to fulfill their subtle practices and vows, and to strive towards the Great Bodhi (supreme wisdom).
At that time, Manjushri, the Dharma Prince Bodhisattva Mahasattva, relying on the majestic power of the Buddha, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! Now there are countless humans and gods gathered here to listen to the Dharma. May the World Honored One, from the time of your initial aspiration until now, in all the Buddha lands as numerous as dust particles, reveal what you have known and seen. Out of compassion, please explain to us and to the sentient beings of the future Dharma-ending age, the names of the Buddhas, the merits of their fundamental vows, the adornments of their lands, and the differences in their skillful means, so that those who hear may eliminate their karmic obstacles and attain Bodhi, thus gaining peace and happiness.'
不退轉。」
爾時，世尊贊曼殊室利菩薩言：「善哉！善哉！曼殊室利！汝以大悲愍念無量業障有情，種種疾病、憂悲苦惱，得安樂故，勸請我說諸佛名號、本願功德、國土莊嚴。此由如來威神之力，令發斯問。汝今諦聽，極善思惟，當爲汝說。」
曼殊室利言：「惟愿為說，我等樂聞。」
佛告曼殊室利：「東方去此，過四弶伽河沙佛土，有世界名曰無勝，佛號善名稱吉祥王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、世尊，有無量億眾，不退菩薩之所圍繞，安住七寶勝妙莊嚴師子之座，現在說法。曼殊室利！彼佛國土清凈嚴飾，縱廣正等百千逾繕那，以贍部金而為其地，平正柔軟，氣如天香；無諸惡趣及女人名，亦無瓦礫、沙石、棘刺；寶樹行列，花果滋繁；多有浴池，皆以金銀、真珠、雜寶而為砌飾。曼殊室利！彼國菩薩皆於七寶蓮花化生。是故，凈信善男子、善女人，皆當愿生彼佛國土。
「曼殊室利！彼佛如來、應、正等覺，從初發心行菩薩道時，發八大愿。云何為八？
「第一大愿：愿我來世得無上菩提時，若有眾生，為諸病苦逼切其身，熱病、諸瘧、蠱道、厭魅、起尸鬼等之所惱害；若能至心稱我名者，由是力故，所有病苦悉皆消滅
【現代漢語翻譯】 現代漢語譯本 『不退轉』。
那時，世尊讚歎曼殊室利菩薩說：『好啊！好啊！曼殊室利！你以大慈悲心憐憫無量被業障纏縛的有情眾生，他們遭受各種疾病、憂愁悲傷和痛苦的折磨，爲了讓他們得到安樂，你勸請我說諸佛的名號、本願功德和國土的莊嚴。這是由於如來的威神之力，才讓你發起這樣的提問。你現在仔細聽，認真思考，我將為你解說。』
曼殊室利說：『我們很樂意聽聞，請您為我們解說。』
佛告訴曼殊室利：『從這裡向東方，經過相當於四條恒河沙數那樣多的佛土，有一個世界名叫無勝，那裡的佛號是善名稱吉祥王如來（如來：佛的十號之一，指真如而來；應：應供，指值得受人供養；正等覺：指佛的智慧平等而普遍；明行圓滿：指佛的智慧和修行都圓滿；善逝：指佛的修行圓滿，到達涅槃；世間解：指佛瞭解世間一切事理；無上丈夫：指佛是世間最偉大的修行者；調御士：指佛能調伏眾生；天人師：指佛是天人和人類的導師；佛：指覺悟者；世尊：指世間最受尊敬的人），他有無量億的眾生，被不退轉的菩薩們圍繞著，安住在七寶莊嚴的獅子座上，現在正在說法。曼殊室利！那個佛的國土清凈莊嚴，縱橫廣闊，方圓有百千由旬（逾繕那：古印度長度單位），地面是純金的，平坦柔軟，散發著天上的香氣；沒有惡道和女人的名字，也沒有瓦礫、沙石和荊棘；寶樹成行排列，花果繁茂；有很多浴池，都用金銀、珍珠和各種珍寶裝飾。曼殊室利！那個國土的菩薩都是在七寶蓮花中化生出來的。因此，所有具有清凈信仰的善男子、善女人，都應當發願往生到那個佛的國土。
『曼殊室利！那位如來、應、正等覺，從最初發心修行菩薩道時，發了八大愿。哪八大愿呢？』
『第一大愿：愿我來世證得無上菩提時，如果有眾生，被各種疾病折磨身體，如熱病、各種瘧疾、蠱毒、厭魅、起尸鬼等所困擾；如果能至誠稱念我的名號，由於這種力量，所有的病苦都將消滅。』
【English Translation】 English version 'Never to regress'.
At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent! Excellent! Manjushri! With great compassion, you are mindful of the immeasurable sentient beings burdened by karmic obstacles, who suffer from various diseases, sorrows, grief, and afflictions. To bring them peace and happiness, you have urged me to speak of the names of the Buddhas, their fundamental vows, merits, and the adornments of their lands. This is due to the majestic power of the Tathagata that you have initiated this question. Now, listen carefully and contemplate deeply, and I will explain it to you.'
Manjushri said: 'We are eager to hear, please explain it to us.'
The Buddha told Manjushri: 'To the east from here, passing through Buddha lands as numerous as the sands of four Ganges Rivers, there is a world named 'Without Victory'. The Buddha there is named 'Good Name Auspicious King Tathagata' (Tathagata: one of the ten titles of a Buddha, meaning 'thus come'; Arhat: worthy of offerings; Samyaksambuddha: perfectly and universally enlightened; Vidyacharana-sampanna: perfect in knowledge and conduct; Sugata: well-gone, referring to the Buddha's perfect attainment of Nirvana; Lokavid: understander of the world; Anuttara-purusa-damya-sarathi: unsurpassed tamer of men; Shastha deva-manusyanam: teacher of gods and humans; Buddha: the awakened one; Bhagavan: the World Honored One). He is surrounded by countless billions of beings and non-regressing Bodhisattvas, residing on a lion throne adorned with seven treasures, and is now expounding the Dharma. Manjushri! That Buddha's land is pure and adorned, its length and breadth are equal to a hundred thousand yojanas (yojana: an ancient Indian unit of distance), its ground is made of Jambunada gold, flat and soft, and it emits a heavenly fragrance; there are no evil realms or the names of women, nor are there any tiles, stones, or thorns; rows of precious trees are lined up, with abundant flowers and fruits; there are many bathing ponds, all decorated with gold, silver, pearls, and various treasures. Manjushri! The Bodhisattvas of that land are all born from seven-jeweled lotuses. Therefore, all faithful men and women should aspire to be born in that Buddha's land.'
'Manjushri! That Tathagata, Arhat, Samyaksambuddha, when he first aspired to practice the Bodhisattva path, made eight great vows. What are the eight?'
'The first great vow: I vow that when I attain unsurpassed Bodhi in the future, if there are sentient beings whose bodies are afflicted by various diseases, such as fever, various malarias, poison curses, enchantments, or corpse-raising ghosts; if they can sincerely recite my name, by this power, all their sufferings will be extinguished.'
，乃至證得無上菩提。
「第二大愿：愿我來世得菩提時，若有眾生，盲聾、瘖啞、白癩、瘨狂，眾病所困；若能至心稱我名者，由是力故，諸根具足，眾病消滅，乃至菩提。
「第三大愿：愿我來世得菩提時，若有眾生，為貪、瞋、癡之所纏逼，造無間罪及諸惡行，誹謗正法，不修眾善，當墮地獄，受諸苦痛；若能至心稱我名者，由是力故，令無間罪及諸業障，悉皆消滅，無有眾生墮惡趣者，常受人天殊勝安樂，乃至菩提。
「第四大愿：愿我來世得菩提時，若有眾生，少乏衣食、瓔珞、臥具、財貨、珍寶、香花、伎樂；若能至心稱我名者，由是力故，所乏資生皆得充足，乃至菩提。
「第五大愿：愿我來世得菩提時，若有眾生，或被枷鎖繫縛其身，及以鞭撻，受諸苦惱；若能至心稱我名者，由是力故，所有苦楚皆得解脫，乃至菩提。
「第六大愿：愿我來世得菩提時，若有眾生，于險難處，為諸惡獸，熊羆、師子、虎豹、豺狼、蚖蛇、蝮蝎之所侵惱，欲斷其命，發聲大叫，受大苦時；若能至心稱我名者，由是力故，所有恐怖皆得解脫，諸惡獸等悉起慈心，常得安樂，乃至菩提。
「第七大愿：愿我來世得菩提時，若有眾生，斗諍言訟，因生憂惱；若能至心稱我名者，由是力
【現代漢語翻譯】 現代漢語譯本：乃至證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
『第二大愿：愿我來世得菩提時，若有眾生，盲聾（blinding and deaf，失明和耳聾）、瘖啞（mute，啞巴）、白癩（leprosy，麻風病）、瘨狂（epilepsy，癲癇），眾病所困；若能至心稱我名者，由是力故，諸根具足，眾病消滅，乃至菩提。
『第三大愿：愿我來世得菩提時，若有眾生，為貪（greed，貪婪）、瞋（hatred，憎恨）、癡（ignorance，愚癡）之所纏逼，造無間罪（Avici hell karma，無間地獄業）及諸惡行，誹謗正法（true dharma，正法），不修眾善，當墮地獄，受諸苦痛；若能至心稱我名者，由是力故，令無間罪及諸業障，悉皆消滅，無有眾生墮惡趣者，常受人天殊勝安樂，乃至菩提。
『第四大愿：愿我來世得菩提時，若有眾生，少乏衣食、瓔珞（necklace，項鍊）、臥具（bedding，臥具）、財貨、珍寶、香花、伎樂；若能至心稱我名者，由是力故，所乏資生皆得充足，乃至菩提。
『第五大愿：愿我來世得菩提時，若有眾生，或被枷鎖繫縛其身，及以鞭撻，受諸苦惱；若能至心稱我名者，由是力故，所有苦楚皆得解脫，乃至菩提。
『第六大愿：愿我來世得菩提時，若有眾生，于險難處，為諸惡獸，熊羆（bears，熊）、師子（lions，獅子）、虎豹（tigers and leopards，虎和豹）、豺狼（jackals and wolves，豺和狼）、蚖蛇（snakes，蛇）、蝮蝎（vipers and scorpions，毒蛇和蝎子）之所侵惱，欲斷其命，發聲大叫，受大苦時；若能至心稱我名者，由是力故，所有恐怖皆得解脫，諸惡獸等悉起慈心，常得安樂，乃至菩提。
『第七大愿：愿我來世得菩提時，若有眾生，斗諍言訟，因生憂惱；若能至心稱我名者，由是力
【English Translation】 English version: Until they attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
'The Second Great Vow: When I attain Bodhi in my next life, if there are sentient beings who are blind and deaf (blinding and deaf), mute (mute), afflicted with leprosy (leprosy), epilepsy (epilepsy), or suffering from various diseases; if they can sincerely call upon my name, by this power, their faculties will be complete, their diseases will be eliminated, until they attain Bodhi.'
'The Third Great Vow: When I attain Bodhi in my next life, if there are sentient beings who are entangled and oppressed by greed (greed), hatred (hatred), and ignorance (ignorance), committing Avici hell karma (Avici hell karma) and various evil deeds, slandering the true dharma (true dharma), not cultivating good deeds, destined to fall into hell and suffer all kinds of pain; if they can sincerely call upon my name, by this power, their Avici karma and all karmic obstacles will be completely eliminated, and no sentient being will fall into evil realms, constantly receiving the supreme bliss of humans and devas, until they attain Bodhi.'
'The Fourth Great Vow: When I attain Bodhi in my next life, if there are sentient beings who lack clothing, food, necklaces (necklace), bedding (bedding), wealth, treasures, fragrant flowers, and music; if they can sincerely call upon my name, by this power, all their lacking necessities will be fully provided, until they attain Bodhi.'
'The Fifth Great Vow: When I attain Bodhi in my next life, if there are sentient beings who are bound by shackles and chains, and subjected to whipping, suffering all kinds of distress; if they can sincerely call upon my name, by this power, all their suffering will be liberated, until they attain Bodhi.'
'The Sixth Great Vow: When I attain Bodhi in my next life, if there are sentient beings who, in dangerous places, are troubled by various evil beasts, bears (bears), lions (lions), tigers and leopards (tigers and leopards), jackals and wolves (jackals and wolves), snakes (snakes), vipers and scorpions (vipers and scorpions), who seek to end their lives, causing them to cry out in great pain; if they can sincerely call upon my name, by this power, all their fears will be relieved, all evil beasts will develop compassion, and they will always be peaceful and happy, until they attain Bodhi.'
'The Seventh Great Vow: When I attain Bodhi in my next life, if there are sentient beings who are engaged in disputes and lawsuits, causing them worry and distress; if they can sincerely call upon my name, by this power,'
故，斗訟解散，慈心相向，乃至菩提。
「第八大愿：愿我來世得菩提時，若有眾生，入于江海，遭大惡風吹其船舫，無有洲渚而作歸依，極生憂怖；若能至心稱我名者，由是力故，皆得隨心，至安隱處，受諸快樂，乃至菩提。
「曼殊室利！是謂彼佛、如來、應、正等覺，行菩薩道時，所發八種微妙大愿。又彼世尊，從初發心，常以定力成就眾生、供養諸佛、嚴凈佛土，菩薩眷屬悉皆圓滿。此之福德，不可思議，一切聲聞及諸獨覺，縱經多劫，說不能盡，唯除如來、補處菩薩。曼殊室利！若有凈信男子、女人，若王、大臣、長者、居士，心悕福德，斷諸煩惱，稱彼佛名，讀斯經典，于彼如來至心尊重，恭敬供養，所有一切罪惡業障及諸病苦，悉皆消滅，諸有愿求，無不隨意，得不退轉，乃至菩提。
「複次，曼殊室利！東方去此，過五殑伽河沙佛土，有世界名曰妙寶，佛號寶月智嚴光音自在王如來、應、正等覺，有無量億菩薩圍繞，現在說法，皆演大乘微妙深義。
「曼殊室利！彼佛如來，從初發心行菩薩道時，發八大愿。云何為八？
「第一大愿：愿我來世得菩提時，若有眾生，為營農業及商賈事，令心擾亂，廢修菩提、殊勝善法，于生死中不能出離，各各備受無邊苦惱；若能至
【現代漢語翻譯】 現代漢語譯本 因此，爭鬥訴訟得以平息，人們以慈悲之心互相對待，直至證得菩提。 『第八大愿：愿我來世證得菩提時，若有眾生，身處江海之中，遭遇強烈惡劣的風暴吹襲他們的船隻，沒有可以停靠的島嶼作為依靠，內心極度憂愁恐懼；若能以至誠之心稱念我的名號，由於這種力量的緣故，都能如其所愿，到達安穩的處所，享受各種快樂，直至證得菩提。』 『曼殊室利（Manjushri，文殊菩薩）！這就是那位佛，如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者），在行菩薩道時，所發的八種微妙大愿。而且那位世尊，從最初發心開始，常常以禪定之力成就眾生、供養諸佛、莊嚴清凈佛土，菩薩眷屬全部圓滿。這種福德，不可思議，一切聲聞（Sravaka，聽聞佛法而修行的弟子）以及諸位獨覺（Pratyekabuddha，獨自覺悟者），即使經過多個劫數，也無法說盡，只有如來（Tathagata，佛）和補處菩薩（Bodhisattva，候補佛位的菩薩）才能完全瞭解。曼殊室利（Manjushri，文殊菩薩）！如果有具足清凈信心的男子、女人，無論是國王、大臣、長者、居士，內心希望獲得福德，斷除各種煩惱，稱念那位佛的名號，讀誦這部經典，對那位如來（Tathagata，佛）以至誠之心尊重、恭敬供養，所有一切罪惡業障以及各種病痛苦難，全部都會消滅，各種願望，沒有不隨順心意的，得到不退轉的境界，直至證得菩提。』 『再者，曼殊室利（Manjushri，文殊菩薩）！從東方越過五倍恒河沙數那麼多的佛土，有一個世界名叫妙寶，佛號寶月智嚴光音自在王如來（Ratnachandrajnanaprabharajasvararaja Tathagata，寶月智嚴光音自在王如來）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，完全覺悟者），有無量億的菩薩圍繞，現在正在說法，都演說大乘微妙深奧的義理。』 『曼殊室利（Manjushri，文殊菩薩）！那位佛，如來（Tathagata，佛），從最初發心修行菩薩道時，發了八大愿。什麼是八大愿呢？』 『第一大愿：愿我來世證得菩提時，若有眾生，爲了經營農業以及商業事務，使得內心擾亂不安，荒廢了修習菩提、殊勝善法，在生死輪迴中不能脫離，各自承受無邊的苦惱；若能至誠
【English Translation】 English version Therefore, strife and litigation are dissolved, and people treat each other with compassion, until enlightenment. 'The Eighth Great Vow: May I, in my future life when I attain Bodhi (enlightenment), if there are sentient beings who enter the rivers and seas, encountering great and evil winds blowing their ships, with no islands to rely on, experiencing extreme worry and fear; if they can sincerely recite my name, by this power, they will all be able to reach a safe place according to their wishes, enjoying all kinds of happiness, until Bodhi (enlightenment).' 'Manjushri (Manjushri, Bodhisattva of Wisdom)! These are the eight subtle great vows made by that Buddha, the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), when practicing the Bodhisattva path. Moreover, that World-Honored One, from the initial arising of his mind, constantly uses the power of Samadhi (meditative concentration) to accomplish sentient beings, make offerings to all Buddhas, adorn and purify Buddha lands, and the Bodhisattva retinue is all complete. This merit is inconceivable; all Sravakas (Sravaka, disciples who hear and practice the Dharma) and Pratyekabuddhas (Pratyekabuddha, solitary realizers), even after many kalpas (eons), cannot fully describe it, except for the Tathagata (Tathagata, Buddha) and the Bodhisattva who is in the position to become the next Buddha. Manjushri (Manjushri, Bodhisattva of Wisdom)! If there are men and women of pure faith, whether they are kings, ministers, elders, or laypeople, who desire merit, cut off all afflictions, recite the name of that Buddha, read this Sutra, and with sincere hearts respect and make offerings to that Tathagata (Tathagata, Buddha), all their sinful karmic obstacles and all their illnesses and sufferings will be eliminated, and all their wishes will be fulfilled, attaining the state of non-retrogression, until Bodhi (enlightenment).' 'Furthermore, Manjushri (Manjushri, Bodhisattva of Wisdom)! Going east from here, passing over five Ganges river sands of Buddha lands, there is a world called Wonderful Treasure, where the Buddha is named Ratnachandrajnanaprabharajasvararaja Tathagata (Ratnachandrajnanaprabharajasvararaja Tathagata, the Tathagata King of the Light and Sound of the Jewel Moon Wisdom Adornment), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), surrounded by immeasurable billions of Bodhisattvas, now expounding the Dharma, all explaining the profound and subtle meanings of the Mahayana (Mahayana, Great Vehicle).' 'Manjushri (Manjushri, Bodhisattva of Wisdom)! That Buddha, the Tathagata (Tathagata, Buddha), when he first aroused his mind to practice the Bodhisattva path, made eight great vows. What are the eight great vows?' 'The First Great Vow: May I, in my future life when I attain Bodhi (enlightenment), if there are sentient beings who, for the sake of engaging in agriculture and commercial affairs, cause their minds to be disturbed and restless, neglecting the cultivation of Bodhi (enlightenment) and superior virtuous practices, unable to escape from the cycle of birth and death, each enduring boundless suffering; if they can sincerely'
心稱我名者，由是力故，衣服、飲食、資生之具，金銀、珍寶，隨愿充足，所有善根皆得增長，亦不捨離菩提之心，諸惡道苦咸蒙解脫，乃至菩提。
「第二大愿：愿我來世得菩提時，於十方界，所有眾生，若為寒熱、飢渴逼身，受大苦惱；若能至心稱我名者，由是力故，先世罪業悉皆消滅，舍諸苦惱，受人天樂，乃至菩提。
「第三大愿：愿我來世得菩提時，於十方界，若有女人，貪淫煩惱常覆其心，相續有娠，深可厭惡，臨當產時，受大苦惱；若我名字暫經其耳，或複稱念，由是力故，眾苦皆除，舍此身已，常為男子，乃至菩提。
「第四大愿：愿我來世得菩提時，若有眾生，或與父母、兄弟、姊妹、妻子、眷屬及諸親友，行險難處，為賊所侵，受諸苦惱；暫聞我名，或複稱念，由是力故，解脫眾難，乃至菩提。
「第五大愿：愿我來世得菩提時，若有眾生，行於闇夜，作諸事業，被惡鬼神之所惱亂，極生憂苦；暫聞我名，或複稱念，由是力故，從闇遇明，諸惡鬼神起慈悲意，乃至菩提。
「第六大愿：愿我來世得菩提時，若有眾生，行鄙惡事，不信三寶，智慧鮮少，不修善法，根、力、覺、道、念、定、總持，皆不修習；若能至心稱我名者，由是力故，智慧漸增，三十七品悉皆
【現代漢語翻譯】 現代漢語譯本 『若有人心中稱念我的名字，憑藉這種力量，他們的衣服、飲食、生活所需、金銀、珍寶，都能如願充足，所有善根都能增長，也不會捨棄追求菩提之心，所有惡道的痛苦都能得到解脫，直至證得菩提。
『第二大愿：愿我來世證得菩提時，在十方世界，所有眾生，如果被寒冷、炎熱、飢餓、乾渴所逼迫，遭受巨大痛苦；如果能至誠稱念我的名字，憑藉這種力量，他們前世的罪業都能全部消除，擺脫各種痛苦，享受人天之樂，直至證得菩提。
『第三大愿：愿我來世證得菩提時，在十方世界，如果有女人，被貪慾煩惱常常覆蓋內心，連續懷孕，深感厭惡，臨產時，遭受巨大痛苦；如果我的名字暫時傳入她們的耳朵，或者稱念我的名字，憑藉這種力量，所有痛苦都能消除，捨棄這個身體后，常常轉生為男子，直至證得菩提。
『第四大愿：愿我來世證得菩提時，如果有眾生，或者與父母、兄弟、姐妹、妻子、眷屬以及親朋好友，行走在危險的地方，被盜賊侵擾，遭受各種痛苦；如果暫時聽到我的名字，或者稱念我的名字，憑藉這種力量，就能解脫各種災難，直至證得菩提。
『第五大愿：愿我來世證得菩提時，如果有眾生，在黑暗的夜晚行走，從事各種事業，被惡鬼神所擾亂，極度憂愁痛苦；如果暫時聽到我的名字，或者稱念我的名字，憑藉這種力量，就能從黑暗中見到光明，所有惡鬼神都會生起慈悲之心，直至證得菩提。
『第六大愿：愿我來世證得菩提時，如果有眾生，行為卑劣惡劣，不相信三寶（佛、法、僧），智慧淺薄，不修習善法，對於根、力、覺、道、念、定、總持（三十七道品）都不修習；如果能至誠稱念我的名字，憑藉這種力量，智慧會逐漸增長，三十七道品都能修習。
【English Translation】 English version 『If those who call my name in their hearts, by this power, their clothes, food, necessities of life, gold, silver, and treasures will be abundantly fulfilled as they wish. All their good roots will grow, and they will not abandon the mind of seeking Bodhi. All the sufferings of the evil paths will be liberated, until they attain Bodhi.』
『The second great vow: May I, when I attain Bodhi in the future, in the ten directions, all sentient beings, if they are oppressed by cold, heat, hunger, and thirst, suffering great pain; if they can sincerely call my name, by this power, their past sins will all be eliminated, they will be freed from all suffering, and enjoy the happiness of humans and gods, until they attain Bodhi.』
『The third great vow: May I, when I attain Bodhi in the future, in the ten directions, if there are women, whose minds are constantly covered by the afflictions of greed and lust, who are continuously pregnant, deeply disgusted, and suffer great pain when giving birth; if my name temporarily enters their ears, or if they recite my name, by this power, all suffering will be eliminated, and after abandoning this body, they will always be reborn as men, until they attain Bodhi.』
『The fourth great vow: May I, when I attain Bodhi in the future, if there are sentient beings, who are traveling in dangerous places with their parents, brothers, sisters, wives, relatives, and friends, and are invaded by thieves, suffering all kinds of pain; if they temporarily hear my name, or if they recite my name, by this power, they will be liberated from all difficulties, until they attain Bodhi.』
『The fifth great vow: May I, when I attain Bodhi in the future, if there are sentient beings, who are walking in the dark night, engaged in various activities, and are disturbed by evil ghosts and spirits, experiencing extreme sorrow and pain; if they temporarily hear my name, or if they recite my name, by this power, they will see light from the darkness, and all evil ghosts and spirits will develop compassion, until they attain Bodhi.』
『The sixth great vow: May I, when I attain Bodhi in the future, if there are sentient beings, who engage in base and evil deeds, do not believe in the Three Jewels (Buddha, Dharma, Sangha), have little wisdom, do not cultivate good deeds, and do not practice the roots, powers, factors of enlightenment, the path, mindfulness, concentration, and dharani (the thirty-seven factors of enlightenment); if they can sincerely call my name, by this power, their wisdom will gradually increase, and they will be able to practice all thirty-seven factors of enlightenment.』
修學，深信三寶，乃至菩提。
「第七大愿：愿我來世得菩提時，若有眾生，意樂鄙劣，於二乘道，修行而住，棄背無上勝妙菩提；若能至心稱我名者，舍二乘見，于無上覺得不退轉，乃至菩提。
「第八大愿：愿我來世得菩提時，若有眾生，見劫將盡，火欲起時，生大憂怖，苦惱悲泣，由彼前身惡業力故，受斯眾苦，無所歸依；若能至心稱我名者，所有憂苦悉皆消滅，受清涼樂，從此命終，於我佛土蓮華化生，常修善法，乃至菩提。
「曼殊室利！是為彼佛、如來、應、正等覺，行菩薩道時，所發八種微妙大愿。又彼如來所居佛土，廣博嚴凈，地平如掌；天妙香樹而為行列，天花遍覆，天樂常鳴，天妙鈴鐸隨處懸布，天寶莊嚴師子之座，天寶砌飾諸妙浴池；其地柔軟，無諸瓦礫，亦無女人及諸煩惱，皆是不退諸菩薩眾，蓮花化生；若起念時，飲食、衣服及諸資具隨意現前，是故名為妙寶世界。
「曼殊室利！若有凈信男子、女人、國王、王子、大臣、輔相、中宮、婇女，晝夜六時，殷重至心，恭敬供養彼佛世尊，及稱名號，並造形像，香花、音樂、燒香、末香、涂香而為奉獻，清凈嚴潔，於七日中，持八戒齋，于諸眾生起慈悲意，愿生彼土；彼佛世尊及諸菩薩，護念是人，一切罪業悉皆消
【現代漢語翻譯】 現代漢語譯本 修習佛法，深深地信仰三寶（佛、法、僧），直至證得菩提（覺悟）。 『第七大愿：愿我來世證得菩提時，若有眾生，心意愛好卑劣，對於聲聞乘和緣覺乘的道，修行安住，捨棄背離無上殊勝微妙的菩提；若能以至誠之心稱念我的名號，就能捨棄二乘的見解，于無上正等正覺得到不退轉，直至證得菩提。 『第八大愿：愿我來世證得菩提時，若有眾生，眼見劫難將要終結，大火將要燃起時，產生極大的憂愁恐怖，苦惱悲傷哭泣，由於他們前世惡業的力量，承受這些眾多的苦難，沒有可以歸依的地方；若能以至誠之心稱念我的名號，所有的憂愁苦惱全部都消滅，感受清涼安樂，從此命終之後，在我佛的國土蓮花化生，常常修習善良的法，直至證得菩提。 『曼殊室利（文殊菩薩）！這就是那位佛、如來（佛的十個稱號之一）、應（應供，佛的十個稱號之一）、正等覺（佛的十個稱號之一），在行菩薩道時，所發的八種微妙的大愿。而且那位如來所居住的佛土，廣闊博大莊嚴清凈，地面平坦如手掌；天上的美妙香樹排列成行，天上的鮮花遍佈覆蓋，天上的音樂常常鳴響，天上的美妙鈴鐸隨處懸掛分佈，天上的寶物莊嚴的獅子寶座，天上的寶物砌飾的各種美妙浴池；那裡的土地柔軟，沒有各種瓦礫，也沒有女人以及各種煩惱，全部都是不退轉的各種菩薩大眾，蓮花化生；如果生起念頭時，飲食、衣服以及各種資生用具隨意顯現在眼前，因此名為妙寶世界。 『曼殊室利（文殊菩薩）！若有清凈信心的男子、女人、國王、王子、大臣、輔相、後宮、嬪妃，白天夜晚六個時辰，慇勤鄭重至誠，恭敬供養那位佛世尊，以及稱念名號，並且塑造佛像，用香花、音樂、燒香、末香、涂香來作為奉獻，清凈莊嚴整潔，在七天之中，持守八關齋戒，對於各種眾生生起慈悲的意念，願望往生到那個佛土；那位佛世尊以及各種菩薩，護念這個人，一切罪業全部都消除。'
【English Translation】 English version Cultivating and studying, deeply believing in the Three Jewels (Buddha, Dharma, Sangha), until Bodhi (Enlightenment). 'Seventh Great Vow: May I, in my next life when I attain Bodhi, if there are sentient beings who are of base inclination, dwelling in the practice of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), abandoning the unsurpassed and wondrous Bodhi; if they can sincerely recite my name, they will abandon the views of the Two Vehicles and attain non-retrogression in unsurpassed complete enlightenment, until Bodhi.' 'Eighth Great Vow: May I, in my next life when I attain Bodhi, if there are sentient beings who see the end of the kalpa approaching, when the fire is about to rise, experiencing great worry and fear, suffering, distress, and weeping, due to the power of their past evil karma, enduring these many sufferings, with nowhere to turn for refuge; if they can sincerely recite my name, all their worries and sufferings will be extinguished, they will experience cool bliss, and upon death, they will be born from lotuses in my Buddha-land, constantly cultivating virtuous Dharma, until Bodhi.' 'Mañjuśrī (Manjushri Bodhisattva)! These are the eight subtle great vows made by that Buddha, Tathāgata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyak-saṃbuddha (one of the ten titles of a Buddha), when practicing the Bodhisattva path. Moreover, the Buddha-land where that Tathāgata resides is vast, expansive, adorned, and pure, with the ground as flat as the palm of a hand; heavenly wondrous fragrant trees are arranged in rows, heavenly flowers cover the ground, heavenly music constantly resounds, heavenly wondrous bells are suspended and distributed everywhere, lion thrones adorned with heavenly treasures, and various wondrous bathing ponds decorated with heavenly treasures; the ground there is soft, without any tiles or gravel, and there are no women or various afflictions, all are non-retrogressing Bodhisattva assemblies, born from lotuses; if a thought arises, food, clothing, and various necessities appear at will, therefore it is called the Wondrous Treasure World.' 'Mañjuśrī (Manjushri Bodhisattva)! If there are men, women, kings, princes, ministers, prime ministers, consorts, and concubines with pure faith, who, during the six periods of day and night, diligently, earnestly, and sincerely, respectfully make offerings to that Buddha World-Honored One, and recite his name, and create his image, offering fragrant flowers, music, incense, powdered incense, and scented ointment, being pure, adorned, and clean, observing the Eight Precepts for seven days, generating thoughts of loving-kindness and compassion towards all sentient beings, wishing to be born in that Buddha-land; that Buddha World-Honored One and all the Bodhisattvas will protect and remember this person, and all their sins will be extinguished.'
滅，無上菩提得不退轉，于貪、恚、癡漸得微薄，無諸病苦，增益壽命，隨有悕求，悉皆如意，斗諍怨家咸生歡喜，舍此身已，往彼剎土，蓮花化生，當生之時，念、定、總持，悉皆明瞭。曼殊室利！如是當知，彼佛名號無量功德，若得聞者，所愿皆成。
「複次，曼殊室利！東方去此，過六殑伽河沙佛土，有世界名曰圓滿香積，佛號金色寶光妙行成就如來、應、正等覺，有無量億萬菩薩圍繞，現在說法。
「曼殊室利！彼佛如來，從初發心行菩薩道時，發四大愿。云何為四？
「第一大愿：愿我來世得菩提時，若有眾生，造作種種屠害之業，斷諸生命，由斯惡業，受地獄苦，設得為人，短壽多病，或遭水火、刀毒所傷，當受死苦；若聞我名，至心稱念，由是力故，所有惡業悉皆消滅，無病、長壽、不遭橫死，乃至菩提。
「第二大愿：愿我來世得菩提時，若有眾生，作諸惡業，盜他財物，當墮惡趣，設得為人，生貧窮家，乏少衣食，常受諸苦；若聞我名，至心稱念，由是力故，所有惡業悉皆消滅，衣服、飲食無所乏少，乃至菩提。
「第三大愿：愿我來世得菩提時，若有眾生，更相凌慢，共為仇隙；若聞我名，至心稱念，由是力故，各起慈心，猶如父母，乃至菩提。
「第四
【現代漢語翻譯】 現代漢語譯本 （若能聽聞此佛名號，）便能滅除（一切惡業），于無上菩提獲得不退轉的境界，對於貪婪、嗔恨、愚癡逐漸變得淡薄，沒有各種疾病痛苦，壽命增長，隨心所愿，都能如意實現，爭鬥怨恨的仇家都心生歡喜，捨棄此身之後，往生到彼佛剎土，在蓮花中化生，當往生之時，念力、禪定、總持（記憶力、理解力）都非常明瞭。曼殊室利（文殊菩薩）！應當這樣知道，那位佛的名號具有無量的功德，如果有人聽聞，所發的願望都能實現。
『再者，曼殊室利（文殊菩薩）！從東方經過，超過六個殑伽河沙（恒河沙）數量的佛土，有一個世界名叫圓滿香積，佛號金色寶光妙行成就如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），有無量億萬的菩薩圍繞，現在正在說法。
『曼殊室利（文殊菩薩）！那位佛如來，從最初發心修行菩薩道的時候，發了四大愿。什麼是四大愿呢？』
『第一大愿：愿我來世證得菩提的時候，如果有眾生，造作各種屠殺傷害的行業，斷絕各種生命，由於這些惡業，遭受地獄的痛苦，即使轉生為人，也是短命多病，或者遭遇水災、火災、刀劍毒藥所傷，將要遭受死亡的痛苦；如果聽聞我的名號，至誠懇切地稱念，由於這種力量，所有惡業全部消滅，沒有疾病，壽命長久，不遭遇橫禍死亡，乃至最終證得菩提。
『第二大愿：愿我來世證得菩提的時候，如果有眾生，做各種惡業，偷盜他人財物，應當墮入惡道，即使轉生為人，也出生在貧窮的家庭，缺少衣食，經常遭受各種痛苦；如果聽聞我的名號，至誠懇切地稱念，由於這種力量，所有惡業全部消滅，衣服飲食沒有缺乏，乃至最終證得菩提。
『第三大愿：愿我來世證得菩提的時候，如果有眾生，互相輕視傲慢，結成仇人冤家；如果聽聞我的名號，至誠懇切地稱念，由於這種力量，各自生起慈悲之心，如同父母一樣，乃至最終證得菩提。
『第四
【English Translation】 English version (If one can hear the name of this Buddha,) one can extinguish (all evil karma), attain the irreversible state of Anuttara-Samyak-Sambodhi (supreme enlightenment), gradually diminish greed, hatred, and delusion, be free from all illnesses and suffering, increase lifespan, and have all wishes fulfilled as desired. Enemies and adversaries will rejoice, and after abandoning this body, one will be reborn in that Buddha's land, born from a lotus flower. At the time of rebirth, mindfulness, Samadhi (meditative absorption), and Dharani (retention and understanding) will all be clear. Manjushri (Bodhisattva Manjushri)! You should know that the name of that Buddha has immeasurable merits. If one hears it, all wishes will be fulfilled.
'Furthermore, Manjushri (Bodhisattva Manjushri)! Going eastward from here, passing over six Ganges river sands of Buddha lands, there is a world called Pure Fragrant Accumulation, where the Buddha is named Golden Light of Precious Virtue Wonderful Conduct Accomplished Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), surrounded by countless billions of Bodhisattvas, now expounding the Dharma.'
'Manjushri (Bodhisattva Manjushri)! That Buddha Tathagata, from the initial arising of the mind to practice the Bodhisattva path, made four great vows. What are the four vows?'
'The first great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who commit various acts of slaughter and harm, cutting off lives, and due to these evil deeds, suffer the pain of hell, and even if reborn as humans, are short-lived and sickly, or are injured by water, fire, swords, or poison, and are about to suffer the pain of death; if they hear my name and sincerely recite it, due to this power, all evil karma will be extinguished, they will be free from illness, have long lives, and will not suffer accidental death, until they attain Bodhi.'
'The second great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who commit various evil deeds, stealing the wealth of others, and should fall into evil realms, and even if reborn as humans, are born into poor families, lacking clothing and food, and constantly suffer various pains; if they hear my name and sincerely recite it, due to this power, all evil karma will be extinguished, they will have no lack of clothing and food, until they attain Bodhi.'
'The third great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who despise and are arrogant towards each other, becoming enemies and adversaries; if they hear my name and sincerely recite it, due to this power, each will arise with a compassionate heart, like parents, until they attain Bodhi.'
'The fourth
大愿：愿我來世得菩提時，若有眾生，貪慾、瞋恚、愚癡所纏，若出家在家男女七眾，毀犯如來所制學處，造諸惡業，當墮地獄，受諸苦報；若聞我名，至心稱念，由是力故，所有惡業悉皆消滅，斷諸煩惱，敬奉尸羅，于身、語、心，善能防護，永不退轉，乃至菩提。
「曼殊室利！是為彼佛、如來、應、正等覺，行菩薩道時，所發四種微妙大愿。曼殊室利！又彼如來所居佛土，廣博嚴凈，地平如掌，皆以寶成；常有香氣，如妙栴檀，復以香樹而為行列，天妙珠瓔、摩尼等寶處處垂下；多有浴池，天寶嚴飾，香水盈滿，眾德皆具，于其四邊，懸妙繒彩；街衢八道，隨處莊嚴；所有眾生，無諸煩惱及憂悲苦，亦無女人，多是住地諸菩薩眾；勝妙音樂，不鼓自鳴，演說大乘微妙深法，若有眾生聞此音者，得不退轉無上菩提。
「曼殊室利！彼佛如來由昔願力，善巧方便成就佛土，圓滿莊嚴，坐菩提座，作如是念：『于未來世，若有眾生，為貪、瞋、癡之所纏繞，眾病所逼，怨家得便，或時橫死，復由惡業，墮地獄中，受大劇苦。』彼佛見此苦惱眾生，為除業障，說此神咒，令彼受持，于現世中得大利益，遠離眾苦，住菩提故。即說咒曰：
「『呾侄他悉晜悉晜 蘇悉晜 謨折你木剎你 目帝毗目帝 庵
【現代漢語翻譯】 現代漢語譯本 大愿：愿我來世證得菩提（覺悟）時，若有眾生，被貪慾、瞋恚（憤怒）、愚癡所困擾，無論是出家或在家的男女七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷），如果他們毀犯如來（佛）所制定的戒律，造作各種惡業，應當墮入地獄，遭受各種痛苦的果報；如果他們聽聞我的名號，至誠懇切地稱念，由於這種力量，所有惡業都能夠消滅，斷除各種煩惱，恭敬地奉行戒律，在身、語、意三方面，善於防護，永遠不退轉，直至證得菩提。
『曼殊室利（文殊菩薩）！這就是那位佛、如來（佛的稱號之一）、應（應供，佛的稱號之一）、正等覺（佛的稱號之一），在行菩薩道時，所發下的四種微妙的大愿。曼殊室利！而且那位如來所居住的佛土，廣闊而莊嚴清凈，地面平坦如手掌，全部由寶物構成；常常有香氣，如同美妙的栴檀（一種香木），又用香樹排列成行，天上的美妙珠瓔、摩尼（寶珠）等寶物處處垂掛；有很多浴池，用天上的寶物裝飾，香水充滿其中，各種功德都具備，在浴池的四邊，懸掛著美妙的繒彩（絲織品）；街道四通八達，隨處都莊嚴美好；所有的眾生，沒有各種煩惱以及憂愁悲傷，也沒有女人，大多是安住於此地的諸位菩薩；殊勝美妙的音樂，不用敲打就能自動發出聲音，演說大乘微妙深奧的佛法，如果有眾生聽聞這種聲音，就能得到不退轉的無上菩提。』
『曼殊室利！那位佛如來由於過去世的願力，善巧方便地成就了佛土，圓滿莊嚴，坐在菩提座上，這樣想：『在未來世，如果有眾生，被貪、瞋、癡所纏繞，被各種疾病所逼迫，被怨家所趁，或者遭遇橫禍而死，又由於惡業，墮入地獄中，遭受巨大的痛苦。』那位佛看到這些痛苦的眾生，爲了消除他們的業障，宣說了這個神咒，讓他們受持，在現世中得到巨大的利益，遠離各種痛苦，安住于菩提的緣故。』於是宣說了咒語：
『呾侄他悉晜悉晜 蘇悉晜 謨折你木剎你 目帝毗目帝 庵
【English Translation】 English version The Great Vow: May I, in my future life when I attain Bodhi (Enlightenment), if there are sentient beings afflicted by greed, hatred (anger), and ignorance, whether they are the seven assemblies of ordained or lay people (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas), who violate the precepts established by the Tathagata (Buddha), create various evil deeds, and should fall into hell, suffering various painful retributions; if they hear my name and sincerely recite it, by this power, all their evil deeds will be extinguished, all afflictions will be cut off, they will respectfully uphold the precepts, and in body, speech, and mind, they will be able to protect themselves well, never retreating, until they attain Bodhi.
'Manjushri (Manjusri Bodhisattva)! These are the four subtle great vows made by that Buddha, Tathagata (One of Buddha's titles), Arhat (One of Buddha's titles), Samyak-sambuddha (One of Buddha's titles), when practicing the Bodhisattva path. Manjushri! Moreover, the Buddha-land where that Tathagata resides is vast and adorned with purity, the ground is as flat as the palm of a hand, all made of treasures; there is always fragrance, like the wonderful sandalwood (a type of fragrant wood), and rows of fragrant trees are arranged in lines, heavenly wonderful pearl necklaces, mani (jewels) and other treasures hang down everywhere; there are many bathing ponds, adorned with heavenly treasures, filled with fragrant water, possessing all virtues, and on their four sides, wonderful silken banners are hung; the streets are connected in all directions, adorned everywhere; all sentient beings are without various afflictions and sorrowful suffering, and there are no women, mostly dwelling there are Bodhisattvas; excellent and wonderful music plays itself without being struck, expounding the profound and subtle Dharma of the Mahayana, and if there are sentient beings who hear this sound, they will attain irreversible supreme Bodhi.'
'Manjushri! That Buddha Tathagata, by the power of past vows, skillfully accomplished the Buddha-land, perfectly adorned, sitting on the Bodhi seat, thought thus: 'In the future, if there are sentient beings who are entangled by greed, hatred, and ignorance, oppressed by various diseases, taken advantage of by enemies, or die prematurely, and also due to evil karma, fall into hell, suffering great agony.' That Buddha, seeing these suffering sentient beings, in order to eliminate their karmic obstacles, spoke this divine mantra, so that they could receive and uphold it, and in this present life, they would obtain great benefits, be far away from all suffering, and dwell in Bodhi.' Then he spoke the mantra:
'Tadyatha siddhe siddhe susiddhe mocani moksani mukte vimukte am'
末麗毗末麗 忙揭例呬㘓若揭鞞曷喇呾娜 揭鞞 薩婆頞他娑但你 缽啰摩頞他 娑但你末捺細 莫訶末捺細 頞步帝頞室步帝 毗多婆曳 蘇跋泥(去) 跋啰蚶摩 瞿俠佉 跋啰蚶摩柱俠帝 薩婆頞剃數 阿缽啰匝帝薩跋呾啰 阿缽[口*剎]底𠿒帝 折睹殺 瑟㮹勃陀俱胝 婆俠帝 納摩娑婆 呾他揭多喃 莎訶』」
爾時，世尊說此大力大明咒時，眾中所有諸大菩薩、四大天王、釋梵王等贊言：「善哉！善哉！大悲世尊！能說如是過去如來大力神咒，為欲饒益無量眾生，竭煩惱海，登涅槃岸，除去疾病，所愿皆滿。」
佛告大眾：「若有凈信男子、女人、國王、王子、大臣、輔相、中宮、婇女，情悕福德，於此神咒起敬信心，若讀、若誦、若為他人演說其義，于諸含識起大悲心，晝夜六時，香華燈燭，殷重供養，清凈澡浴，持八戒齋，至誠唸誦，所有極重無邊業障，悉皆消滅，于現身中離諸煩惱，命欲終時諸佛護念，即于彼國蓮花化生。
「複次，曼殊室利！東方去此，過七殑伽河沙佛土，有世界名曰無憂，佛號無憂最勝吉祥如來、應、正等覺，今現在彼，為眾說法。又彼如來所居佛土，廣博嚴凈，地平如掌，皆以寶成，細滑柔軟，常有香氣；無憂苦聲，離諸煩惱，亦無惡趣及女人名；處
【現代漢語翻譯】 現代漢語譯本：末麗毗末麗（Mali Vimari，名稱），忙揭例呬㘓若揭鞞曷喇呾娜（Mangali Hiranya garbhe Ratna，名稱），揭鞞（Garbhe，名稱），薩婆頞他娑但你（Sarva Artha Sadhani，一切利益成就者），缽啰摩頞他（Parama Artha，最勝義），娑但你末捺細（Sadhani Manasi，利益成就者，心中），莫訶末捺細（Maha Manasi，大心中），頞步帝頞室步帝（Adbhute Adbhute，奇哉，奇哉），毗多婆曳（Vigata Bhaye，遠離怖畏），蘇跋泥（Subhadre，吉祥者），跋啰蚶摩（Brahma，梵天），瞿俠佉（Ghosaka，名稱），跋啰蚶摩柱俠帝（Brahma Jushite，梵天喜悅者），薩婆頞剃數（Sarva Arteshu，一切義中），阿缽啰匝帝（Apratihate，無障礙者），薩跋呾啰（Sarvatra，一切處），阿缽[口*剎]底𠿒帝（Apratisthite，無所住者），折睹殺（Chatuh Shat，四百），瑟㮹勃陀俱胝（Sahasra Buddha Koti，千佛俱胝），婆俠帝（Bhasite，所說），納摩娑婆（Namo Sarva，敬禮一切），呾他揭多喃（Tathagatanam，如來），莎訶（Svaha，成就）。』
爾時，世尊說此大力大明咒時，眾中所有諸大菩薩、四大天王、釋梵王等贊言：『善哉！善哉！大悲世尊！能說如是過去如來大力神咒，為欲饒益無量眾生，竭煩惱海，登涅槃岸，除去疾病，所愿皆滿。』
佛告大眾：『若有凈信男子、女人、國王、王子、大臣、輔相、中宮、婇女，情悕福德，於此神咒起敬信心，若讀、若誦、若為他人演說其義，于諸含識起大悲心，晝夜六時，香華燈燭，殷重供養，清凈澡浴，持八戒齋，至誠唸誦，所有極重無邊業障，悉皆消滅，于現身中離諸煩惱，命欲終時諸佛護念，即于彼國蓮花化生。
『複次，曼殊室利（Manjusri，文殊菩薩）！東方去此，過七殑伽河沙（Ganga 河沙，恒河沙）佛土，有世界名曰無憂，佛號無憂最勝吉祥如來（Asoka-sri-uttamamangala-tathagata，無憂最勝吉祥如來）、應、正等覺，今現在彼，為眾說法。又彼如來所居佛土，廣博嚴凈，地平如掌，皆以寶成，細滑柔軟，常有香氣；無憂苦聲，離諸煩惱，亦無惡趣及女人名；處』
【English Translation】 English version: Mali Vimari (name), Mangali Hiranya garbhe Ratna (name), Garbhe (name), Sarva Artha Sadhani (Accomplisher of all benefits), Parama Artha (Supreme meaning), Sadhani Manasi (Accomplisher of benefits, in the heart), Maha Manasi (Great heart), Adbhute Adbhute (Wonderful, Wonderful), Vigata Bhaye (Free from fear), Subhadre (Auspicious one), Brahma (Brahma), Ghosaka (name), Brahma Jushite (Delighted by Brahma), Sarva Arteshu (In all meanings), Apratihate (Unobstructed), Sarvatra (Everywhere), Apratisthite (Non-abiding), Chatuh Shat (Four hundred), Sahasra Buddha Koti (Thousand Buddha Kotis), Bhasite (Spoken), Namo Sarva (Homage to all), Tathagatanam (Tathagatas), Svaha (Accomplishment).'
At that time, when the World Honored One spoke this Great Powerful Bright Mantra, all the great Bodhisattvas, the Four Great Heavenly Kings, Sakra (釋，Śakra,帝釋天), Brahma (梵天) and others in the assembly praised, 'Excellent! Excellent! Greatly compassionate World Honored One! You are able to speak such a Great Powerful Divine Mantra of the past Tathagatas, in order to benefit immeasurable sentient beings, exhaust the sea of afflictions, ascend to the shore of Nirvana, remove illnesses, and fulfill all wishes.'
The Buddha told the assembly, 'If there are men or women of pure faith, kings, princes, great ministers, assistant ministers, consorts in the central palace, or palace women, who sincerely desire blessings and virtues, and who generate respectful faith in this divine mantra, whether they read it, recite it, or explain its meaning to others, and who generate great compassion for all sentient beings, making sincere offerings of incense, flowers, lamps, and candles during the six periods of the day and night, taking a pure bath, upholding the eight precepts, and reciting it with utmost sincerity, all extremely heavy and boundless karmic obstacles will be completely eliminated. In their present lives, they will be free from all afflictions, and when their lives are about to end, all Buddhas will protect and remember them, and they will be born from a lotus flower in that land.
'Furthermore, Manjusri (文殊菩薩)! Going eastward from here, passing seven Ganges river sands (Ganga 河沙) of Buddha lands, there is a world named 'Without Sorrow', and the Buddha there is named Asoka-sri-uttamamangala-tathagata (無憂最勝吉祥如來), Thus Come One, Worthy of Offerings, Rightly Enlightened One, who is now there, expounding the Dharma for the assembly. Moreover, the Buddha land where that Tathagata resides is vast, expansive, adorned, and pure. The ground is as flat as the palm of a hand, made entirely of jewels, fine, smooth, and soft, and constantly fragrant. There are no sounds of sorrow or suffering, it is free from all afflictions, and there are no evil destinies or even the name of 'woman'; the place'
處皆有金砌浴池，香水盈滿；寶樹行列，花果滋茂；勝妙音樂，不鼓自鳴，譬如西方極樂世界無量壽國功德莊嚴。
「曼殊室利！彼佛世尊行菩薩道時，發四大愿。云何為四？
「第一大愿：愿我來世得菩提時，若有眾生，常為憂苦之所纏逼；若聞我名，至心稱念，由是力故，所有憂悲及諸苦惱，悉皆消滅，長壽安隱，乃至菩提。
「第二大愿：愿我來世得菩提時，若有眾生，造諸惡業，生在無間黑闇之處，大地獄中受諸苦惱；由彼前身聞我名字，我于爾時，身出光明，照受苦者，由是力故，彼見光時，所有業障悉皆消滅，解脫眾苦，生人天中，隨意受樂，乃至菩提。
「第三大愿：愿我來世得菩提時，若有眾生，造諸惡業，殺盜邪淫，于其現身受刀杖苦，當墮惡趣，設得人身，短壽多病，生貧賤家，衣服飲食，悉皆乏少，常受寒熱、飢渴等苦，身無光色，所感眷屬，皆不賢良；若聞我名，至心稱念，由是力故，隨所愿求，飲食、衣服悉皆充足，如彼諸天，身光可愛，得善眷屬，乃至菩提。
「第四大愿：愿我來世得菩提時，若有眾生，常為藥叉諸惡鬼神之所嬈亂，奪其精氣，受諸苦惱；若聞我名，至心稱念，由是力故，諸藥叉等悉皆退散，各起慈心，解脫眾苦，乃至菩提。
【現代漢語翻譯】 現代漢語譯本： 處處都有用金子砌成的浴池，裡面充滿了香水；一排排的寶樹，開滿了鮮花，結滿了果實；美妙的音樂，不用敲打也能自動發出聲音，就像西方極樂世界阿彌陀佛（Amitabha）的無量壽國（Sukhavati）那樣，充滿了功德和莊嚴。
『曼殊室利（Manjushri，文殊菩薩）！那位佛陀世尊在行菩薩道的時候，發了四個大愿。哪四個呢？』
『第一大愿：愿我未來世成佛的時候，如果有眾生，經常被憂愁和痛苦所纏繞逼迫；如果聽到我的名字，至誠懇切地稱念，由於這種力量，所有的憂愁悲傷以及各種苦惱，全部都消滅，長壽安樂，直到成佛。』
『第二大愿：愿我未來世成佛的時候，如果有眾生，造作各種惡業，生在無間地獄（Avici hell）黑暗的地方，在大地獄中遭受各種苦惱；由於他們前世聽到我的名字，我在那個時候，身上發出光明，照耀那些受苦的人，由於這種力量，他們見到光明的時候，所有的業障全部都消滅，解脫各種痛苦，生到人天之中，隨意享受快樂，直到成佛。』
『第三大愿：愿我未來世成佛的時候，如果有眾生，造作各種惡業，殺生、偷盜、邪淫，在他們現世遭受刀杖的痛苦，應當墮入惡道，即使得到人身，也是短命多病，生在貧窮卑賤的家庭，衣服飲食，全部都缺乏，經常遭受寒冷、炎熱、飢餓、乾渴等痛苦，身體沒有光彩，所感召的眷屬，都不賢良；如果聽到我的名字，至誠懇切地稱念，由於這種力量，隨著他們所希望的，飲食、衣服全部都充足，像那些天人一樣，身體的光芒可愛，得到善良的眷屬，直到成佛。』
『第四大愿：愿我未來世成佛的時候，如果有眾生，經常被藥叉（Yaksa，夜叉）等各種惡鬼神所擾亂，奪取他們的精氣，遭受各種苦惱；如果聽到我的名字，至誠懇切地稱念，由於這種力量，各種藥叉等全部都退散，各自生起慈悲之心，解脫各種痛苦，直到成佛。』
【English Translation】 English version: Everywhere there are bathing pools made of gold, filled with fragrant water; rows of precious trees, flourishing with flowers and fruits; exquisite music, playing without being struck, just like the Land of Ultimate Bliss (Sukhavati) of Amitabha (Amita Buddha), adorned with immeasurable merits and virtues.
'Manjushri (Bodhisattva Manjushri)! When that Buddha World-Honored One was practicing the Bodhisattva path, he made four great vows. What are the four?'
'The first great vow: May I, in my future life when I attain enlightenment, if there are sentient beings who are constantly beset by worries and suffering; if they hear my name and sincerely recite it, by this power, all their sorrows, grief, and various afflictions will be completely extinguished, they will have longevity and peace, until they attain enlightenment.'
'The second great vow: May I, in my future life when I attain enlightenment, if there are sentient beings who commit various evil deeds and are born in the dark places of Avici hell (the hell of incessant suffering), suffering various afflictions in the great hells; because in their previous lives they heard my name, at that time, my body will emit light, illuminating those who are suffering, and by this power, when they see the light, all their karmic obstacles will be completely extinguished, they will be liberated from all suffering, and be born in the realms of humans and gods, enjoying happiness as they please, until they attain enlightenment.'
'The third great vow: May I, in my future life when I attain enlightenment, if there are sentient beings who commit various evil deeds, killing, stealing, and sexual misconduct, and in their present lives suffer the pain of knives and sticks, and should fall into evil realms, even if they obtain a human body, they will be short-lived and sickly, born into poor and lowly families, lacking in clothing and food, constantly suffering from cold, heat, hunger, thirst, and other sufferings, their bodies without radiance, and the family members they attract are not virtuous; if they hear my name and sincerely recite it, by this power, according to their wishes, food and clothing will be fully provided, like those gods, their bodies will have lovely radiance, and they will obtain virtuous family members, until they attain enlightenment.'
'The fourth great vow: May I, in my future life when I attain enlightenment, if there are sentient beings who are constantly disturbed by Yakshas (a type of benevolent or mischievous nature spirits) and various evil ghosts and spirits, who steal their essence and cause them to suffer various afflictions; if they hear my name and sincerely recite it, by this power, all the Yakshas and others will retreat and disperse, each will arise with a compassionate heart, and they will be liberated from all suffering, until they attain enlightenment.'
「曼殊室利！是為彼佛、如來、應、正等覺，所發四種微妙大愿。若有眾生，聞彼佛名，晝夜六時，稱名禮敬，至心供養，于眾生處起慈悲心，業障消滅，解脫憂苦，無病長壽，得宿命智，于諸佛土，蓮花化生，常為諸天之所衛護。曼殊室利！稱彼佛名，能生如是無量福業，而彼佛土願力莊嚴、殊勝功德，聲聞、獨覺所不能知，唯除如來、應、正等覺。
「複次，曼殊室利！東方去此，過八殑伽河沙佛土，有世界名曰法幢，佛號法海雷音如來、應、正等覺，今現說法。曼殊室利！彼佛世尊所居國土，清凈無穢，其地平正，頗梨所成，常有光明，香氣芬馥；以帝青寶而為城郭，有八街道砌以金銀，樓閣殿堂、飛甍戶牖、欄楯莊飾，皆眾寶成；天香寶樹隨處行列，于其枝上，掛以天繒，復有寶鈴處處垂下，微風吹動，出妙音聲，演暢無常、苦、空、無我，眾生聞者，舍離欲纏，習氣漸除，證甚深定；天妙香花，繽紛而下；于其四面，有八浴池，底布金沙，香水彌滿。曼殊室利！于彼佛土無諸惡趣，亦無女人，蓮花化生，無復煩惱。
「彼佛如來行菩薩道時，發四大愿。云何為四？
「第一大愿：愿我來世得菩提時，若有眾生，生邪見家，于佛、法、僧不生凈信，遠離無上菩提之心；若聞我名，至心稱念
【現代漢語翻譯】 現代漢語譯本：文殊室利！這就是那位佛、如來、應供、正等覺所發起的四種微妙大愿。如果有眾生，聽到那位佛的名號，日夜六時，稱念名號、禮拜恭敬，至誠供養，對眾生生起慈悲心，業障就會消滅，解脫憂愁痛苦，無病長壽，獲得宿命通，在各個佛土，于蓮花中化生，常常受到諸天的護衛。文殊室利！稱念那位佛的名號，能夠產生如此無量的福德，而那位佛土的願力莊嚴、殊勝功德，是聲聞、獨覺所不能知曉的，唯有如來、應供、正等覺才能知曉。 再者，文殊室利！從東方越過八個恒河沙數佛土，有一個世界名叫法幢，佛號法海雷音如來（如來：佛的十號之一，指真如的化身）、應供（應受人天供養）、正等覺（佛的智慧和覺悟），現在正在說法。文殊室利！那位佛世尊所居住的國土，清凈沒有污穢，地面平坦方正，由頗梨（一種透明的寶石）構成，常有光明，香氣芬芳；用帝青寶作為城墻，有八條街道用金銀鋪砌，樓閣殿堂、飛檐窗戶、欄桿裝飾，都是用各種珍寶構成；天香寶樹隨處排列，在樹枝上，掛著天上的絲綢，還有寶鈴到處垂掛，微風吹動，發出美妙的聲音，宣揚無常、苦、空、無我的道理，眾生聽到后，舍離慾望的纏縛，習氣逐漸消除，證得甚深禪定；天上的美妙香花，紛紛落下；在四周，有八個浴池，池底鋪著金沙，充滿香水。文殊室利！在那佛土沒有各種惡道，也沒有女人，都是蓮花化生，沒有煩惱。 那位佛如來在行菩薩道時，發了四大愿。哪四種呢？ 第一大愿：愿我來世成佛時，如果有眾生，生在邪見之家，對佛、法、僧不生清凈的信心，遠離無上菩提之心；如果聽到我的名號，至誠稱念
【English Translation】 English version: Manjushri! These are the four subtle great vows made by that Buddha, Tathagata, Arhat, Samyaksambuddha. If there are sentient beings who hear the name of that Buddha, and day and night, at six times, recite the name, pay homage, make sincere offerings, and generate a compassionate heart towards all beings, their karmic obstacles will be eliminated, they will be liberated from sorrow and suffering, they will have no illness and live long lives, they will attain knowledge of past lives, and in various Buddha lands, they will be born from lotuses, and will always be protected by the devas. Manjushri! Reciting the name of that Buddha can generate such immeasurable blessings, and the majestic adornments and supreme merits of that Buddha's land, are not known by Sravakas and Pratyekabuddhas, only by the Tathagata, Arhat, Samyaksambuddha. Furthermore, Manjushri! To the east from here, passing over eight Ganges river sands of Buddha lands, there is a world called Dharma Banner, and the Buddha is named Dharma Ocean Thunder Sound Tathagata (Tathagata: one of the ten titles of a Buddha, referring to the embodiment of Suchness), Arhat (worthy of offerings from humans and devas), Samyaksambuddha (perfectly enlightened), who is now expounding the Dharma. Manjushri! The land where that Buddha, the World Honored One, resides is pure and without defilement, its ground is flat and even, made of crystal, always with light, and fragrant with aroma; the city walls are made of lapis lazuli, there are eight streets paved with gold and silver, the pavilions, halls, flying eaves, windows, and railings are all adorned and made of various treasures; heavenly fragrant trees are arranged everywhere, on their branches, heavenly silks are hung, and there are also precious bells hanging everywhere, when the gentle breeze blows, they emit wonderful sounds, proclaiming the teachings of impermanence, suffering, emptiness, and no-self, and when sentient beings hear them, they abandon the entanglements of desire, their habitual tendencies gradually diminish, and they attain profound samadhi; heavenly wonderful fragrant flowers fall in profusion; on its four sides, there are eight bathing ponds, the bottom of which is covered with golden sand, and filled with fragrant water. Manjushri! In that Buddha land, there are no evil realms, nor are there women, all are born from lotuses, and there is no more affliction. When that Buddha Tathagata was practicing the Bodhisattva path, he made four great vows. What are the four? The first great vow: May I, in my future life when I attain Buddhahood, if there are sentient beings who are born into families with wrong views, who do not generate pure faith in the Buddha, Dharma, and Sangha, and are far from the mind of unsurpassed Bodhi; if they hear my name, and sincerely recite it
，由是力故，無明、邪慧日夜消滅，於三寶所深生正信，不復退轉，乃至菩提。
「第二大愿：愿我來世得菩提時，若有眾生，生在邊地，由近惡友，造眾罪業，不修善品，三寶名字曾不經耳，命終之後墮三惡趣；彼諸眾生，暫聞我名者，由是力故，業障消除，遇善知識，不墮惡趣，乃至菩提。
「第三大愿：愿我來世得菩提時，若有眾生，衣服、飲食、臥具、醫藥，資生所須，悉皆乏少，由此因緣，生大憂苦，為求覓故，造眾惡業；若聞我名，至心稱念，由是力故，有所乏少，隨念皆得，乃至菩提。
「第四大愿：愿我來世得菩提時，若有眾生，由先惡業，共相鬥諍，作不饒益，弓箭刀杖，互為傷損；若聞我名，至心稱念，由是力故，各起慈心，不相損害，不善之念尚自不生，況於前人慾斷其命？常行喜舍，乃至菩提。
「曼殊室利！是為彼佛、如來、應、正等覺，行菩薩道時，所發四種微妙大愿。若有凈信男子、女人，聞彼佛名，至心禮敬、慇勤供養、受持唸誦，業障消滅，得不退轉菩提之心，具宿命智，所生之處常得見佛，無病長壽，命終之後生彼國中，衣服、飲食、資生之具，隨念皆至，無所乏少。曼殊室利！彼佛世尊具足如是無量功德，是故眾生常當憶念，勿令忘失。
「
【現代漢語翻譯】 現代漢語譯本：由於這種力量，無明（avidya，指對真理的無知）和邪慧（mithya-jnana，錯誤的智慧）日夜消滅，對三寶（佛、法、僧）產生深刻的正信，不再退轉，直至證得菩提（bodhi，覺悟）。 第二大愿：愿我來世證得菩提時，如果有眾生，生在邊遠地區，由於親近惡友，造作各種罪業，不修善行，三寶的名字從未聽聞，命終之後墮入三惡趣（地獄、餓鬼、畜生）；這些眾生，如果暫時聽到我的名字，由於這種力量，業障消除，遇到善知識，不再墮入惡趣，直至證得菩提。 第三大愿：愿我來世證得菩提時，如果有眾生，衣服、飲食、臥具、醫藥，生活所需，都非常缺乏，由於這個原因，產生巨大的憂愁痛苦，爲了尋求這些，造作各種惡業；如果聽到我的名字，至誠稱念，由於這種力量，所有缺乏的，都能隨念而得，直至證得菩提。 第四大愿：愿我來世證得菩提時，如果有眾生，由於過去的惡業，互相爭鬥，做出不利於對方的事情，用弓箭刀杖，互相傷害；如果聽到我的名字，至誠稱念，由於這種力量，各自生起慈悲之心，不再互相傷害，不善的念頭尚且不會產生，更何況想要斷絕他人的性命？常常行喜舍（mudita，歡喜；dana，佈施），直至證得菩提。 曼殊室利（Manjusri，文殊菩薩）！這就是那位佛、如來（tathagata，佛的稱號）、應（arhat，應供）、正等覺（samyak-sambuddha，正等正覺），在行菩薩道時，所發起的四種微妙大愿。如果有清凈信心的男子、女人，聽到那位佛的名字，至誠禮敬、慇勤供養、受持唸誦，業障消滅，得到不退轉的菩提之心，具備宿命智（purva-nivasajnana，知曉前世的能力），所生之處常常能夠見到佛，沒有疾病，長壽，命終之後往生到那個佛國，衣服、飲食、生活所需，隨念皆至，沒有任何缺乏。曼殊室利！那位佛世尊具足如此無量的功德，所以眾生應當常常憶念，不要忘記。
【English Translation】 English version: By this power, ignorance (avidya) and wrong wisdom (mithya-jnana) are extinguished day and night, and deep right faith arises in the Three Jewels (Buddha, Dharma, Sangha), never to regress, until enlightenment (bodhi). The second great vow: May I, in my next life when I attain enlightenment, if there are sentient beings born in remote lands, who, due to associating with evil friends, commit various sinful acts, do not cultivate good deeds, and have never heard the names of the Three Jewels, after death fall into the three evil realms (hell, hungry ghosts, animals); if these sentient beings temporarily hear my name, by this power, their karmic obstacles will be eliminated, they will encounter good teachers, and will not fall into evil realms, until enlightenment. The third great vow: May I, in my next life when I attain enlightenment, if there are sentient beings who lack clothing, food, bedding, medicine, and all necessities of life, and due to this cause, experience great sorrow and suffering, and commit various evil acts in their search for these things; if they hear my name and sincerely recite it, by this power, whatever they lack will be obtained as they wish, until enlightenment. The fourth great vow: May I, in my next life when I attain enlightenment, if there are sentient beings who, due to past evil karma, engage in mutual conflict, causing harm to each other, using bows, arrows, swords, and staffs to injure one another; if they hear my name and sincerely recite it, by this power, each will generate a heart of compassion, no longer harming each other, and even unwholesome thoughts will not arise, let alone the desire to take another's life? They will always practice joy (mudita) and giving (dana), until enlightenment. Manjusri! These are the four subtle great vows made by that Buddha, the Tathagata, the Arhat, the Samyak-sambuddha, when practicing the Bodhisattva path. If there are men and women of pure faith who hear the name of that Buddha, sincerely pay homage, diligently make offerings, uphold and recite it, their karmic obstacles will be eliminated, they will attain the non-regressing mind of enlightenment, possess the knowledge of past lives (purva-nivasajnana), and in every place they are born, they will always be able to see the Buddha, be free from illness, and live long lives. After death, they will be reborn in that Buddha's land, where clothing, food, and all necessities of life will be obtained as they wish, without any lack. Manjusri! That Buddha, the World Honored One, possesses such immeasurable merits, therefore, sentient beings should always remember him and not forget him.
複次，曼殊室利！東方去此，過九殑伽河沙佛土，有世界名曰善住寶海，佛號法海勝慧遊戲神通如來、應、正等覺，現在說法。
「曼殊室利！彼佛如來行菩薩道時，發四大愿。云何為四？
「第一大愿：愿我來世得菩提時，若有眾生，造眾惡業，種植耕耘，損諸生命，或復興易，欺誑他人，戰陣兵戈，常為殺害；若聞我名，至心稱念，由是力故，資生之具，不假營求，隨心滿足，常修眾善，乃至菩提。
「第二大愿：愿我來世得菩提時，若有眾生，造十惡業，殺生等罪，由此因緣，當墮地獄；若聞我名，至心稱念，於十善道皆得成就，不墮惡趣，乃至菩提。
「第三大愿：愿我來世得菩提時，若有眾生，不得自在，系屬於他，或被禁系，杻械枷鎖，鞭杖苦楚，乃至極刑；若聞我名，至心稱念，由是力故，所有厄難皆得解脫，乃至菩提。
「第四大愿：愿我來世得菩提時，若有眾生，造眾惡業，不信三寶，隨虛妄見，棄背正理，愛樂邪徒，謗毀佛經，言非聖說，外道典籍，恭敬受持，自作教人，俱生迷惑，當墮地獄，無有出期，設得為人，生八難處，遠離正道，盲無慧目；如是之人，若聞我名，至心稱念，由是力故，臨命終時，正念現前，解脫眾難，常生中國，受勝妙樂，乃至菩提。
【現代漢語翻譯】 現代漢語譯本： 再者，曼殊室利（Manjushri，文殊菩薩）！從這裡向東方走，經過九個殑伽河沙（Ganges river sands，恒河沙）數量的佛土，有一個世界名叫善住寶海，那裡的佛號是法海勝慧遊戲神通如來（Dharma-ocean Supreme Wisdom Playful Spiritual Power Tathagata）、應（Worthy of offerings）、正等覺（Perfectly Enlightened One），現在正在說法。 『曼殊室利！那位如來佛在行菩薩道的時候，發了四大愿。什麼是四大愿呢？』 『第一大愿：愿我來世證得菩提（Bodhi，覺悟）的時候，如果有眾生，造作各種惡業，從事耕種，損害各種生命，或者進行交易，欺騙他人，參與戰爭，經常進行殺害；如果聽到我的名字，至誠懇切地稱念，由於這種力量，生活所需的物資，不需要營求，就能隨心滿足，經常修習各種善行，直到證得菩提。 『第二大愿：愿我來世證得菩提的時候，如果有眾生，造作十惡業，殺生等罪，由於這種因緣，應當墮入地獄；如果聽到我的名字，至誠懇切地稱念，對於十善道都能成就，不墮入惡趣，直到證得菩提。 『第三大愿：愿我來世證得菩提的時候，如果有眾生，不得自在，被他人束縛，或者被囚禁，戴著刑具，遭受鞭打的痛苦，乃至極刑；如果聽到我的名字，至誠懇切地稱念，由於這種力量，所有的災難都能解脫，直到證得菩提。 『第四大愿：愿我來世證得菩提的時候，如果有眾生，造作各種惡業，不相信三寶（Three Jewels，佛、法、僧），隨從虛妄的見解，拋棄背離正理，喜愛信奉邪教徒，誹謗詆譭佛經，說不是聖人的教導，對外道的典籍，恭敬地接受和奉持，自己這樣做還教別人這樣做，一起產生迷惑，應當墮入地獄，沒有脫離的期限，即使能夠轉生為人，也生在八難之處，遠離正道，像盲人一樣沒有智慧的眼睛；這樣的人，如果聽到我的名字，至誠懇切地稱念，由於這種力量，臨命終的時候，正確的念頭會顯現，解脫各種災難，常常出生在中國，享受殊勝美妙的快樂，直到證得菩提。』
【English Translation】 English version: Furthermore, Manjushri! To the east from here, passing over Buddha-lands as numerous as the sands of nine Ganges rivers, there is a world named 'Well-Dwelling Treasure Ocean'. The Buddha there is named Dharma-ocean Supreme Wisdom Playful Spiritual Power Tathagata (Thus Come One), Worthy of Offerings, Perfectly Enlightened One, now expounding the Dharma. 『Manjushri! When that Tathagata Buddha was practicing the Bodhisattva path, he made four great vows. What are the four?』 『The first great vow: May I, in my future life when I attain Bodhi (Enlightenment), if there are sentient beings who create all kinds of evil karma, engage in planting and cultivating, harming various lives, or engaging in trade, deceiving others, participating in wars, constantly engaging in killing; if they hear my name and sincerely recite it, due to this power, the necessities of life will be fulfilled without seeking, satisfying their desires, constantly cultivating all kinds of good deeds, until they attain Bodhi.』 『The second great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who create the ten evil karmas, such as the sin of killing, due to this cause, they should fall into hell; if they hear my name and sincerely recite it, they will achieve all ten virtuous paths, not fall into evil realms, until they attain Bodhi.』 『The third great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who are not free, bound by others, or imprisoned, wearing instruments of torture, suffering the pain of whipping, even extreme punishment; if they hear my name and sincerely recite it, due to this power, all calamities will be liberated, until they attain Bodhi.』 『The fourth great vow: May I, in my future life when I attain Bodhi, if there are sentient beings who create all kinds of evil karma, do not believe in the Three Jewels (Buddha, Dharma, Sangha), follow false views, abandon and turn away from the right principle, love and believe in heretical followers, slander and defame the Buddhist scriptures, saying they are not the teachings of the sages, respectfully accept and uphold the scriptures of external paths, doing this themselves and teaching others to do so, together creating confusion, they should fall into hell, with no time of escape, even if they are able to be reborn as humans, they will be born in the eight difficult places, far from the right path, like blind people without the eyes of wisdom; if such people hear my name and sincerely recite it, due to this power, at the time of death, the right thought will appear, liberating them from all calamities, constantly being born in China, enjoying supreme and wonderful happiness, until they attain Bodhi.』
「曼殊室利！是為彼佛、如來、應、正等覺，行菩薩道時，所發四種微妙大愿。曼殊室利！彼佛國土，功德莊嚴，與上妙寶如來世界等無有異。
「複次，曼殊室利！東方去此，過十殑伽河沙佛土，有世界名凈琉璃，佛號藥師琉璃光如來、應、正等覺。
「曼殊室利！彼佛世尊，從初發心行菩薩道時，發十二大愿。云何十二？
「第一大愿：愿我來世得菩提時，自身光明照無邊界，三十二相、八十隨好，莊嚴其身，令諸有情如我無異。
「第二大愿：愿我來世得菩提時，身如琉璃，內外清徹，光明廣大，遍滿諸方，焰網莊嚴，過於日月，鐵圍中間，幽冥之處，互得相見，或於此界，闇夜遊行，斯等眾生見我光明，悉蒙開曉，隨作眾事。
「第三大愿：愿我來世得菩提時，以無量無邊智慧方便，令諸有情所受用物，皆得無盡。
「第四大愿：愿我來世得菩提時，若諸有情，行邪道者，悉令游履菩提正路，若行聲聞、獨覺乘者，亦令安住大乘法中。
「第五大愿：愿我來世得菩提時，若諸有情，於我法中修行梵行，一切皆令得不缺戒，善防三業，無有毀犯、墮惡趣者。設有毀犯，聞我名已，專念受持，至心發露，還得清凈，乃至菩提。
「第六大愿：愿我來世
【現代漢語翻譯】 現代漢語譯本 『曼殊室利（Manjushri，文殊菩薩）！這就是那位佛，如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得受人供養的聖者）、正等覺（Samyaksambuddha，完全覺悟者），在行菩薩道時，所發的四種微妙大愿。曼殊室利！那位佛的國土，功德莊嚴，與上妙寶如來世界等同，沒有差異。』 『再者，曼殊室利！從東方越過十個殑伽河沙（Ganges River sands，恒河沙）佛土，有一個世界名為凈琉璃，佛號藥師琉璃光如來（Bhaisajyaguru-vaiduryaprabharaja，藥師琉璃光佛）、應、正等覺。』 『曼殊室利！那位佛世尊，從最初發心行菩薩道時，發了十二大愿。什麼是十二大愿呢？』 『第一大愿：愿我來世得菩提（Bodhi，覺悟）時，自身光明照耀無邊無際，三十二相（32 major marks，佛的三十二種殊勝的身體特徵）、八十隨好（80 minor marks，佛的八十種細微的優點），莊嚴我的身體，令一切有情（sentient beings，有感覺和意識的生命）都和我一樣。』 『第二大愿：愿我來世得菩提時，身體像琉璃一樣，內外清澈，光明廣大，遍滿各個方向，焰網莊嚴，超過日月的光芒，在鐵圍山（Iron Mountains，佛教宇宙觀中的山脈）中間，幽暗的地方，能夠互相看見，或者在這個世界，黑暗的夜晚，這些眾生看見我的光明，都能夠得到啓發，明白事理，隨意做各種事情。』 『第三大愿：愿我來世得菩提時，用無量無邊的智慧方便，令一切有情所受用的物品，都能夠得到無盡。』 『第四大愿：愿我來世得菩提時，如果一切有情，行走在邪道上，都讓他們行走在菩提正路上，如果修行聲聞乘（Sravakayana，小乘佛教）或獨覺乘（Pratyekabuddhayana，緣覺乘）的人，也讓他們安住在 大乘法（Mahayana，大乘佛教）中。』 『第五大愿：愿我來世得菩提時，如果一切有情，在我的法中修行梵行（Brahma-carya，清凈的行為），都讓他們得到不缺戒（unbroken precepts，沒有違犯的戒律），好好地守護身、口、意三業，沒有毀犯、墮落到惡趣（evil realms，不好的輪迴道）中的。如果有人毀犯了戒律，聽到我的名號后，專心憶念受持，至誠地懺悔，還能得到清凈，直到證得菩提。』 『第六大愿：
【English Translation】 English version 『Manjushri! These are the four subtle great vows made by that Buddha, the Tathagata, Arhat, Samyaksambuddha, when practicing the Bodhisattva path. Manjushri! The meritorious adornments of that Buddha's land are no different from the world of the Tathagata of Supreme Treasure.』 『Furthermore, Manjushri! Going east from here, passing through ten Ganges River sands of Buddha lands, there is a world named Pure Vaidurya, and the Buddha is named Bhaisajyaguru-vaiduryaprabharaja Tathagata, Arhat, Samyaksambuddha.』 『Manjushri! That World-Honored One, from the initial arising of his mind to practice the Bodhisattva path, made twelve great vows. What are the twelve?』 『The first great vow: I vow that in my future life, when I attain Bodhi, my own light will illuminate boundless realms, and I will adorn my body with the thirty-two major marks and eighty minor marks, so that all sentient beings will be no different from me.』 『The second great vow: I vow that in my future life, when I attain Bodhi, my body will be like vaidurya, clear inside and out, with great and vast light, filling all directions, adorned with a net of flames, surpassing the light of the sun and moon. In the dark places between the Iron Mountains, they will be able to see each other. Or in this world, in the dark night, these beings, seeing my light, will all be enlightened and understand things, and will be able to do all kinds of things as they wish.』 『The third great vow: I vow that in my future life, when I attain Bodhi, with immeasurable and boundless wisdom and skillful means, I will enable all sentient beings to have inexhaustible access to the things they use.』 『The fourth great vow: I vow that in my future life, when I attain Bodhi, if there are sentient beings who are walking on evil paths, I will enable them all to walk on the correct path of Bodhi. If they are practicing the Sravakayana or Pratyekabuddhayana, I will also enable them to abide in the Mahayana Dharma.』 『The fifth great vow: I vow that in my future life, when I attain Bodhi, if there are sentient beings who are practicing pure conduct in my Dharma, I will enable them all to obtain unbroken precepts, to well guard their three karmas of body, speech, and mind, and to have no violations or falls into evil realms. If there are those who have violated the precepts, upon hearing my name, if they single-mindedly remember and uphold it, and sincerely repent, they will still be able to attain purity, until they attain Bodhi.』 『The sixth great vow:
得菩提時，若諸有情，諸根不具、醜陋頑痹、聾盲瘖啞、攣躄背僂、白癩瘨狂，種種病苦之所纏逼；若聞我名，至心稱念，皆得端嚴，眾病除愈。
「第七大愿：愿我來世得菩提時，若諸有情，貧窮困苦，無有歸趣，眾病所逼，無藥無醫；暫聞我名，眾病消散，眷屬增盛，資財無乏，身心安樂，乃至菩提。
「第八大愿：愿我來世得菩提時，若有女人，為女眾苦之所逼切，極生厭離，愿舍女身；若聞我名，至心稱念，即于現身，轉成男子，具丈夫相，乃至菩提。
「第九大愿：愿我來世得菩提時，令諸有情出魔罥網，復有種種邪見之徒，皆當攝受，令生正見，漸令修習諸菩薩行，乃至菩提。
「第十大愿：愿我來世得菩提時，若諸有情，王法所拘，幽禁牢獄，枷鎖鞭撻，乃至極刑，復有眾多苦楚之事，逼切憂惱，無暫樂時；若聞我名，以我福德威神力故，皆得解脫一切憂苦，乃至菩提。
「第十一大愿：愿我來世得菩提時，若諸有情，飢火所惱，為求食故，造諸惡業；若聞我名，至心稱念，我當先以上妙飲食，隨意飽滿，后以法味，令住勝樂，乃至菩提。
「第十二大愿：愿我來世得菩提時，若諸有情，身無衣服，蚊虻、寒熱之所逼惱；若聞我名，至心稱念，隨其所好，即得種
【現代漢語翻譯】 現代漢語譯本 『證得菩提時，如果眾生諸根不全、相貌醜陋、麻木遲鈍、又聾又瞎又啞、手腳攣縮、駝背彎腰、患有白癜風、癲癇、精神錯亂等各種疾病痛苦所纏繞逼迫；如果聽聞我的名號，至誠懇切地稱念，都能相貌端正莊嚴，各種疾病都消除痊癒。 『第七大愿：愿我來世證得菩提時，如果眾生貧窮困苦，沒有可以歸依的地方，被各種疾病所逼迫，沒有藥物治療；只要暫時聽到我的名號，各種疾病都消散，眷屬增多興盛，資財不缺乏，身心安樂，直至證得菩提。 『第八大愿：愿我來世證得菩提時，如果有女人，被身為女人的種種痛苦所逼迫，非常厭惡自己的女身，希望捨棄女身；如果聽聞我的名號，至誠懇切地稱念，就能在今生今世，轉變成男子之身，具備大丈夫的相貌，直至證得菩提。 『第九大愿：愿我來世證得菩提時，使一切眾生脫離魔的羅網，還有各種持有邪見的人，我都應當攝受他們，使他們生起正見，逐漸讓他們修習各種菩薩的德行，直至證得菩提。 『第十大愿：愿我來世證得菩提時，如果眾生被王法所拘禁，囚禁在牢獄中，遭受枷鎖鞭打，乃至極刑，還有眾多痛苦的事情，逼迫憂愁煩惱，沒有片刻的快樂；如果聽聞我的名號，憑藉我的福德威神力，都能解脫一切憂愁痛苦，直至證得菩提。 『第十一大愿：愿我來世證得菩提時，如果眾生被飢餓的火焰所惱，爲了尋求食物的緣故，造作各種惡業；如果聽聞我的名號，至誠懇切地稱念，我應當先用上等的美味飲食，隨意讓他們飽滿，然後用佛法的滋味，讓他們安住在殊勝的快樂中，直至證得菩提。 『第十二大愿：愿我來世證得菩提時，如果眾生身上沒有衣服，被蚊蟲叮咬、寒冷暑熱所逼惱；如果聽聞我的名號，至誠懇切地稱念，隨著他們所喜好的，就能得到各種衣服，
【English Translation】 English version 『When I attain Bodhi, if there are sentient beings whose faculties are incomplete, who are ugly and dull, deaf, blind, mute, crippled, hunchbacked, afflicted with leucoderma, epilepsy, or madness, and oppressed by various illnesses and sufferings; if they hear my name and sincerely recite it, they will all become handsome and upright, and all their illnesses will be cured. 『The Seventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are poor and destitute, without refuge, oppressed by various illnesses, without medicine or doctors; may they, upon hearing my name even briefly, have all their illnesses dispelled, their families flourish, their wealth be abundant, and their bodies and minds be at peace, until they attain Bodhi. 『The Eighth Great Vow: May I, in my next life, when I attain Bodhi, if there are women who are oppressed by the various sufferings of being a woman, and who are extremely disgusted with their female bodies, wishing to abandon them; if they hear my name and sincerely recite it, they will, in their present lives, be transformed into men, possessing the characteristics of a man, until they attain Bodhi. 『The Ninth Great Vow: May I, in my next life, when I attain Bodhi, cause all sentient beings to escape the nets of Mara (the demon), and may all those who hold various wrong views be embraced and led to generate right views, gradually cultivating the practices of all Bodhisattvas, until they attain Bodhi. 『The Tenth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are imprisoned by the laws of the king, confined in prisons, subjected to shackles and whippings, even to capital punishment, and who are oppressed by numerous sufferings, causing worry and distress, without a moment of joy; if they hear my name, by the power of my blessings and majestic virtue, may they all be liberated from all worries and sufferings, until they attain Bodhi. 『The Eleventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are tormented by the flames of hunger, and who, in order to seek food, create various evil deeds; if they hear my name and sincerely recite it, I shall first provide them with the finest and most delicious food, satisfying them as they wish, and then with the taste of the Dharma (teachings), causing them to dwell in supreme bliss, until they attain Bodhi. 『The Twelfth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who have no clothes on their bodies, and who are tormented by mosquitoes, heat, and cold; if they hear my name and sincerely recite it, they will immediately obtain various kinds of clothes according to their preferences,
種上妙衣服、寶莊嚴具、伎樂香華，皆令滿足，離諸苦惱，乃至菩提。
「曼殊室利！是為藥師琉璃光如來、應、正等覺，行菩薩道時，所發十二微妙上愿。」
藥師琉璃光七佛本願功德經卷上 大正藏第 14 冊 No. 0451 藥師琉璃光七佛本願功德經
藥師琉璃光七佛本願功德經卷下
大唐三藏法師義凈于佛光內寺譯
爾時，佛告曼殊室利：「彼藥師琉璃光如來，行菩薩道時，所發大愿，及彼佛土功德莊嚴，我於一劫、若過一劫，說不能盡。然彼佛土純一清凈，無諸欲染，亦無女人及三惡趣、苦惱之聲，以凈琉璃而為其地，城闕、宮殿，及諸廊宇、軒窗、羅網，皆七寶成，亦如西方極樂世界功德莊嚴。于彼國中，有二菩薩，一名日光遍照，二名月光遍照，于彼無量菩薩眾中而為上首，能持彼佛正法寶藏。是故，曼殊室利！若有凈信男子、女人，應當愿生彼佛世界。
「複次，曼殊室利！若有眾生，不識善惡，惟懷貪惜，不知惠施及施果報，愚癡少智，無有信心；多畜珍財，勤勞守護，見乞者來，心生不喜；設不獲已，行惠施時，如割身肉，深生吝惜。復有無量慳貪有情，積集資財，然于自身，尚不能用，況當供給父母、妻子、奴婢、僕使及來乞者？彼諸有情，
【現代漢語翻譯】 供養上等的衣服、珍貴的裝飾品、音樂和香花，使他們都得到滿足，遠離一切痛苦煩惱，直至證得菩提。 『曼殊室利（Manjusri，文殊菩薩）！這就是藥師琉璃光如來（Bhaisajyaguru，藥師佛）、應、正等覺（Arhat，應供；Samyaksambuddha，正等覺）在行菩薩道時所發的十二個微妙殊勝的願望。』
《藥師琉璃光七佛本願功德經》捲上 大正藏第14冊 No. 0451 《藥師琉璃光七佛本願功德經》
《藥師琉璃光七佛本願功德經》卷下
大唐三藏法師義凈于佛光內寺譯
那時，佛告訴曼殊室利：『那位藥師琉璃光如來在行菩薩道時，所發的大愿，以及他佛土的功德莊嚴，我即使說一個劫，或者超過一個劫，也說不完。然而，他的佛土純凈無染，沒有各種慾望的污染，也沒有女人和三惡道（地獄、餓鬼、畜生）的痛苦之聲。那裡以清凈的琉璃為地，城墻、宮殿，以及各種走廊、窗戶、羅網，都是用七寶造成的，也像西方極樂世界那樣功德莊嚴。在那國土中，有兩位菩薩，一名日光遍照（Suryaprabha），二名月光遍照（Candraprabha），在無量菩薩眾中作為首領，能夠護持那佛的正法寶藏。因此，曼殊室利！如果有清凈信心的男子、女人，應當發願往生到那個佛的世界。』
『再者，曼殊室利！如果有眾生，不辨善惡，只懷著貪婪吝嗇之心，不知道佈施和佈施的果報，愚癡少智，沒有信心；積蓄很多珍貴的財物，辛勤地守護，看到乞討的人來，心裡不高興；即使不得已而行佈施時，也像割自己的肉一樣，深深地感到吝惜。還有無數慳貪的有情，積聚資財，然而對於自己，尚且不能使用，何況是供給父母、妻子、奴婢、僕人和前來乞討的人呢？那些有情，
【English Translation】 Providing them with the finest clothes, precious ornaments, music, and fragrant flowers, fulfilling all their needs, freeing them from all suffering and distress, and leading them to Bodhi. 'Manjusri! These are the twelve subtle and supreme vows made by the Tathagata Bhaisajyaguru (Medicine Buddha), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One), when he was practicing the Bodhisattva path.'
The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru, Volume 1 Taisho Tripitaka Volume 14, No. 0451, The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru
The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru, Volume 2
Translated by the Tripitaka Master Yijing of the Great Tang Dynasty at Foguang Temple
At that time, the Buddha told Manjusri: 'The great vows made by that Tathagata Bhaisajyaguru when he was practicing the Bodhisattva path, and the meritorious adornments of his Buddha-land, I could not finish describing even in one kalpa, or even more than one kalpa. However, his Buddha-land is purely immaculate, free from all defilements of desire, without women or the sounds of suffering from the three evil realms (hell, hungry ghosts, and animals). The ground is made of pure lapis lazuli, and the city walls, palaces, corridors, windows, and nets are all made of the seven treasures, just like the meritorious adornments of the Western Pure Land of Ultimate Bliss. In that land, there are two Bodhisattvas, one named Suryaprabha (Sunlight Illuminating All), and the other named Candraprabha (Moonlight Illuminating All), who are the leaders among the immeasurable Bodhisattva assembly, and are able to uphold the treasury of the Buddha's true Dharma. Therefore, Manjusri! If there are men and women of pure faith, they should aspire to be reborn in that Buddha's world.'
'Furthermore, Manjusri! If there are sentient beings who do not discern good from evil, only harboring greed and stinginess, not knowing about giving and the karmic results of giving, foolish and lacking wisdom, without faith; they accumulate much precious wealth, diligently guarding it, and when they see beggars coming, they are unhappy; even if they are compelled to give, it is like cutting off their own flesh, and they feel deep stinginess. There are also countless stingy sentient beings who accumulate wealth, but they cannot even use it for themselves, let alone provide for their parents, wives, servants, and those who come to beg? Those sentient beings,
從此命終，生餓鬼中，或傍生趣。由昔人間曾聞藥師琉璃光如來名故，雖在惡趣，還得憶念彼如來名，即于彼沒，生在人中，得宿命智，念畏惡趣苦，不樂欲樂，好行惠施，讚歎施者，所有財物無慳吝心，漸次尚能以頭目、手足、血肉、身份施來求者，況余財物？
「複次，曼殊室利！若復有人，歸依世尊，受諸學處，而破壞戒威儀，及壞正見；諸有持戒正見，不求多聞，于佛所說契經深義不能解了；雖有多聞，而懷憍慢，由慢心故，自是非他，嫌謗正法，為魔伴黨。如是愚人，自行邪見，復令無量百千俱胝有情墮大險坑。此諸有情，墮于地獄、傍生、鬼趣，若曾聞此藥師琉璃光如來名號，由彼如來本願威力，于地獄中憶佛名號，從彼命盡，還生人間。正見精進，意樂調善，舍俗出家，于佛法中受持學處，無有毀犯，正見多聞，解甚深義，離於憍慢，不謗正法，不為魔伴，漸次修行諸菩薩行，乃至菩提。
「複次，曼殊室利！若諸有情，慳貪嫉妒，造諸惡業，自讚毀他，命終當墮三惡趣中，無量千歲受諸劇苦；從彼終已，來生人間，或作牛、馬、駝、驢之屬，恒被鞭撻，飢渴纏心，身常負重，困苦疲極；若得為人，生居下賤、奴婢、僕使，被他驅役，恒不自在。由昔人中曾聞藥師琉璃光如來名號，彼善根
【現代漢語翻譯】 現代漢語譯本 此人命終之後，會轉生到餓鬼道或者畜生道。因為過去在人間曾經聽聞過藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-rāja，藥師佛）的名號，即使身處惡道，還能憶念起那位如來的名號，從而在那個惡道結束后，轉生到人間，獲得宿命通（pubbe-nivāsānussati-ñāṇa，回憶前世的能力），憶念到惡道的痛苦，不貪戀世俗的享樂，喜歡行善佈施，讚歎佈施的人，對於所有的財物沒有吝嗇之心，逐漸地甚至能將頭目、手足、血肉、身體施捨給前來乞求的人，更何況是其他的財物呢？ 『再者，曼殊室利（Mañjuśrī，文殊菩薩）！如果有人皈依世尊（Bhagavān，佛陀），受持各種戒律，卻破壞了戒律的威儀，以及錯誤的見解；那些持戒且有正見的人，不求多聞，對於佛所說的經典深奧含義不能理解；雖然多聞，卻懷有驕慢之心，因為驕慢的緣故，自以為是，誹謗他人，嫌棄譭謗正法，成為魔的同黨。這樣的愚人，自己奉行邪見，又讓無數百千俱胝的有情眾生墮入大險坑。這些有情眾生，墮入地獄、畜生、餓鬼道，如果曾經聽聞過這位藥師琉璃光如來的名號，憑藉那位如來的本願威力，在地獄中憶念佛的名號，從地獄結束后，還能轉生到人間。具有正見，精進修行，心意調和善良，捨棄世俗出家，在佛法中受持戒律，沒有毀犯，具有正見，多聞佛法，理解甚深的含義，遠離驕慢，不誹謗正法，不成為魔的同黨，逐漸修行各種菩薩行，乃至證得菩提（bodhi，覺悟）。』 『再者，曼殊室利！如果眾生慳貪嫉妒，造作各種惡業，自我讚揚而譭謗他人，命終之後應當墮入三惡道中，無數千年遭受各種劇烈的痛苦；從惡道結束后，轉生到人間，或者成為牛、馬、駱駝、驢等畜生，經常遭受鞭打，飢渴纏繞內心，身體經常負重，困苦疲憊；如果能夠做人，則會出生在邊地，成為奴婢、僕人，被他人驅使，經常不自由。因為過去在人間曾經聽聞過藥師琉璃光如來的名號，憑藉這個善根，
【English Translation】 English version After this life ends, they will be reborn in the realm of hungry ghosts or as animals. Because they had heard the name of Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Medicine Buddha) in their previous human life, even if they are in the evil realms, they can still remember the name of that Tathāgata. Then, after that evil realm ends, they will be reborn in the human realm, gaining the knowledge of past lives (pubbe-nivāsānussati-ñāṇa), remembering the suffering of the evil realms, not being attached to worldly pleasures, liking to practice generosity, praising those who give, having no stinginess towards all possessions, and gradually even being able to give their head, eyes, hands, feet, blood, flesh, and body to those who come to ask, let alone other possessions? 'Furthermore, Mañjuśrī! If there are people who take refuge in the Bhagavan (Buddha), receive various precepts, but break the dignity of the precepts and have wrong views; those who uphold the precepts and have right views, do not seek much learning, and cannot understand the profound meaning of the sutras spoken by the Buddha; although they have much learning, they harbor arrogance, and because of arrogance, they are self-righteous, slander others, despise and slander the Dharma, and become companions of Mara. Such foolish people, practicing wrong views themselves, also cause countless hundreds of thousands of koṭis of sentient beings to fall into great pits of danger. These sentient beings, falling into hell, the animal realm, and the realm of hungry ghosts, if they have ever heard the name of this Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja, by the power of that Tathāgata's original vows, they will remember the Buddha's name in hell, and after their life in hell ends, they will be reborn in the human realm. They will have right views, practice diligently, have a harmonious and good mind, renounce the secular life and become monks, uphold the precepts in the Buddha's Dharma without breaking them, have right views, learn much about the Dharma, understand the profound meaning, be free from arrogance, not slander the Dharma, not be companions of Mara, and gradually cultivate the practices of the Bodhisattvas, until they attain Bodhi (enlightenment).' 'Furthermore, Mañjuśrī! If sentient beings are stingy and jealous, create various evil karmas, praise themselves and slander others, after their lives end, they should fall into the three evil realms, suffering various severe pains for countless thousands of years; after their time in the evil realms ends, they will be reborn in the human realm, or become animals such as cows, horses, camels, and donkeys, constantly being whipped, with hunger and thirst tormenting their minds, their bodies constantly carrying heavy loads, and being exhausted and tired; if they can become humans, they will be born in remote areas, becoming slaves, servants, and maids, being driven by others, and constantly not being free. Because they had heard the name of Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja in their previous human life, by this good root,
力，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，乃至菩提。
「複次，曼殊室利！若諸有情，好喜乖離，更相鬥訟，惱亂自他，以身語意造諸惡業，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、羅剎神等，書怨人名，或作形像，以惡咒術而咒詛之，厭魅、蠱道、咒起死屍，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，彼諸惡緣悉不能害，一切展轉皆起慈悲，利益安樂，無損惱意，及嫌恨心，于自所有，常生喜足。
「複次，曼殊室利！若有四眾，苾芻、苾芻尼、近事男、近事女，及余凈信男子、女人，若能受持八支齋戒，或經一年，或復三月，受持學處，以此善根，愿生西方極樂世界，見無量壽佛。若聞藥師琉璃光如來名號，臨命終時，有八菩薩，乘神通來示其去處，即于彼界種種雜色眾寶花中自然化生。或有因此生於天上，雖生天中，而昔善根亦不窮盡，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，勸化無量百千有情，於十善道令其修習；或生剎帝利、婆羅門、居士、貴族，多饒財寶，倉庫盈溢，
【現代漢語翻譯】 現代漢語譯本：我如今再次憶念，至誠歸依，憑藉佛的神力，解脫一切痛苦，諸根變得聰敏銳利，增長智慧和廣博的見聞，恒常尋求殊勝的佛法，常能遇到善良的朋友，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、憂愁悲傷苦惱，直至證得菩提（覺悟）。
『再者，曼殊室利（文殊菩薩）！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，以身、語、意造作各種惡業，輾轉相傳經常做沒有利益的事情，互相謀害；告請山林、樹木墳冢等神靈，殺害各種眾生，取其血肉，祭祀藥叉（夜叉）、羅剎（羅剎）等神，書寫怨恨人的名字，或者製作其形象，用惡毒的咒術來詛咒他，使用魘魅、蠱毒等邪術，或者唸咒使死屍站起來，以此來斷絕那個人的性命，以及破壞他的身體。這些眾生，如果能夠聽聞這藥師琉璃光如來（藥師琉璃光如來）的名號，那些惡劣的因緣都不能夠加害於他，一切輾轉相傳都生起慈悲之心，利益安樂眾生，沒有損害惱怒的心意，以及嫌棄怨恨的心，對於自己所擁有的一切，常常生起喜悅滿足之心。
『再者，曼殊室利（文殊菩薩）！如果有四眾弟子，比丘（出家男眾）、比丘尼（出家女眾）、近事男（在家男居士）、近事女（在家女居士），以及其他具有清凈信仰的男子、女人，如果能夠受持八關齋戒，或者一年，或者三個月，受持學習戒律，以此善根，發願往生西方極樂世界，見阿彌陀佛（無量壽佛）。如果聽聞藥師琉璃光如來（藥師琉璃光如來）的名號，臨命終時，有八位菩薩，乘著神通前來指示他往生之處，即在那極樂世界各種雜色的眾寶蓮花中自然化生。或者有人因此而生於天上，即使生在天界之中，而過去所種的善根也不會窮盡，不再重新墮落到其他的惡道中去。天上的壽命終結后，還會轉生到人間，或者成為轉輪聖王，統治管轄四大部洲，威德自在，勸化無量百千的眾生，在十善道中令他們修習；或者出生于剎帝利（國王種姓）、婆羅門（祭司種姓）、居士、貴族之家，擁有眾多的財富珍寶，倉庫充盈滿溢，
【English Translation】 English version: Now, I recall and wholeheartedly take refuge, relying on the Buddha's divine power, to be liberated from all suffering, to have my senses become sharp and keen, to increase wisdom and vast learning, to constantly seek the supreme Dharma, to always encounter virtuous friends, to forever sever the nets of demons, to break through the darkness of ignorance, to exhaust the river of afflictions, and to be liberated from all birth, old age, sickness, death, sorrow, grief, suffering, and distress, until the attainment of Bodhi (enlightenment).
'Furthermore, Manjushri (Manjushri Bodhisattva)! If there are sentient beings who are fond of discord and contention, constantly fighting and litigating, disturbing themselves and others, creating various evil karmas with body, speech, and mind, continually engaging in unprofitable activities, plotting against each other; invoking the spirits of mountains, forests, trees, and tombs, killing various living beings, taking their blood and flesh, and offering them as sacrifices to Yakshas (Yakshas), Rakshasas (Rakshasas), and other spirits, writing down the names of enemies, or making their images, cursing them with evil spells, using witchcraft, poisons, or incantations to raise corpses, in order to cut off their lives and destroy their bodies. If these sentient beings are able to hear the name of the Bhaisajyaguru-vaidurya-prabharaja (Medicine Buddha), all those evil conditions will not be able to harm them, and all mutual interactions will give rise to compassion, benefiting and bringing happiness to others, without any intention of harming or annoying, or any feelings of resentment, and they will always feel joy and contentment with what they possess.'
'Furthermore, Manjushri (Manjushri Bodhisattva)! If there are the four assemblies, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and other men and women of pure faith, who are able to uphold the Eight Precepts, either for a year or for three months, observing and learning the precepts, and with this virtuous root, aspire to be born in the Western Pure Land of Ultimate Bliss, to see Amitabha Buddha (Immeasurable Life Buddha). If they hear the name of the Bhaisajyaguru-vaidurya-prabharaja (Medicine Buddha), at the time of their death, eight Bodhisattvas will come on their supernormal powers to show them the way to go, and they will be spontaneously born in that land amidst various kinds of jeweled lotuses of diverse colors. Or some may be born in the heavens because of this, and even though they are born in the heavens, their past virtuous roots will not be exhausted, and they will not fall into other evil realms again. When their lifespan in the heavens comes to an end, they will be reborn in the human realm, perhaps as a Wheel-Turning King, ruling over the four continents, with majestic virtue and freedom, converting countless hundreds of thousands of sentient beings, causing them to cultivate the Ten Virtuous Paths; or they may be born into Kshatriya (warrior caste), Brahmin (priest caste), householder, or noble families, possessing abundant wealth and treasures, with overflowing storehouses,
形相端嚴，眷屬隆盛，聰明智慧，勇健威猛，有大身力。若是女人，得聞藥師琉璃光如來名號，至心受持，於後不復更受女身。
「複次，曼殊室利！彼藥師琉璃光如來得菩提時，由本願力，觀諸有情，遇眾病苦，瘦瘧、干消、黃熱等病，或被厭魅、蠱道所中，或復短命，或時橫死，欲令是等病苦消除，所求愿滿。時，彼世尊入三摩地，名曰滅除一切眾生苦惱，既入定已，于肉髻中出大光明，光中演說大陀羅尼咒曰：
「『南謨薄伽伐帝 鞞殺社寠嚕 薜琉璃缽喇婆 曷啰阇也 呾他揭多也 阿啰𠿒帝 三藐三勃陀也呾侄他唵 鞞殺逝鞞殺逝 鞞殺社三沒揭帝 莎訶』
「爾時，光中說此咒已，大地震動，放大光明，一切眾生，病苦皆除，受安隱樂。曼殊室利！若見男子、女人，有病苦者，應當一心為彼病人清凈澡漱，或食、或藥、或無蟲水，咒一百八遍，與彼服食，所有病苦悉皆消滅。若有所求，至心念誦，皆得如意，無病延年，命終之後，生彼世界，得不退轉，乃至菩提。是故，曼殊室利！若有男子、女人，于彼藥師琉璃光如來，至心殷重、恭敬供養者，常持此咒，勿令廢忘。
「複次，曼殊室利！若有凈信男子、女人，得聞如上七佛、如來、應、正等覺所有名號，聞已誦持，晨嚼齒木
【現代漢語翻譯】 現代漢語譯本：相貌端正莊嚴，眷屬眾多興盛，聰明智慧，勇敢強健威猛，有強大的身力。如果是女人，聽到藥師琉璃光如來的名號，至誠受持，之後不再會再次受生為女身。 「再者，曼殊室利（文殊菩薩）！那位藥師琉璃光如來證得菩提時，由於本願的力量，觀察到一切眾生，遭遇各種疾病痛苦，如消瘦、瘧疾、身體乾枯消瘦、黃熱病等疾病，或者被厭魅、蠱術所害，或者壽命短促，或者橫遭死亡，想要使這些疾病痛苦消除，所求的願望都得到滿足。當時，那位世尊進入三摩地（禪定），名為滅除一切眾生苦惱，進入禪定后，從肉髻中發出大光明，光中演說大陀羅尼咒語說： 『南謨薄伽伐帝（皈依世尊） 鞞殺社窶嚕（藥師） 薜琉璃缽喇婆（琉璃光） 曷啰阇也（王） 呾他揭多也（如來） 阿啰訶帝（應供） 三藐三勃陀也（正等覺） 呾侄他（即說咒曰） 唵（起始音） 鞞殺逝鞞殺逝（藥！藥！） 鞞殺社三沒揭帝（藥生） 莎訶（成就）』 當時，光中說完這個咒語后，大地發生震動，放出大光明，一切眾生的疾病痛苦都消除了，得到安穩快樂。曼殊室利！如果看到男子、女人，有疾病痛苦的，應當一心一意為那個病人清凈洗漱，或者食物、或者藥物、或者無蟲的水，持咒一百零八遍，給病人服用，所有的疾病痛苦都全部消滅。如果有所求，至誠唸誦，都能如願以償，無病延年，壽命終結之後，往生到那個世界，得到不退轉，乃至證得菩提。所以，曼殊室利！如果有男子、女人，對於那位藥師琉璃光如來，至誠殷重、恭敬供養的，要常常持誦這個咒語，不要讓它廢棄遺忘。 「再者，曼殊室利！如果有清凈信仰的男子、女人，聽到上面所說的七佛、如來、應、正等覺的所有名號，聽聞后誦持，早晨嚼齒木
【English Translation】 English version: Their appearance is dignified and majestic, their family is prosperous and flourishing, they are intelligent and wise, brave and vigorous, and possess great physical strength. If they are women, upon hearing the name of Bhaiṣajyaguru-vaiḍūryaprabhā-tathāgata (Medicine Buddha of Lapis Lazuli Light), and sincerely upholding it, they will not be reborn as a woman in the future. Furthermore, Mañjuśrī! When that Bhaiṣajyaguru-vaiḍūryaprabhā-tathāgata attained Bodhi, by the power of his original vows, he observed all sentient beings, encountering various sicknesses and sufferings, such as emaciation, malaria, wasting away, and yellow fever, or being afflicted by curses and witchcraft, or having short lives, or dying untimely deaths, wishing to eliminate these sicknesses and sufferings, and to fulfill all their desires. At that time, that World-Honored One entered a samādhi (meditative state) called 'Eliminating the Sufferings of All Sentient Beings.' Having entered this samādhi, from his uṣṇīṣa (crown protuberance) he emitted great light, and within that light, he proclaimed a great dhāraṇī mantra, saying: 'Namo bhagavate (Homage to the Bhagavan) bhaiṣajya-guru (Medicine Master) vaiḍūrya-prabhā (Lapis Lazuli Light) rājāya (King) tathāgatāya (Thus Come One) arhate (Worthy One) samyak-saṃbuddhāya (Perfectly Enlightened One) tadyathā (Thus it is) oṃ (Om) bhaiṣajye bhaiṣajye (Medicine! Medicine!) bhaiṣajya-samudgate (Medicine Arisen) svāhā (So be it)' At that time, after this mantra was spoken within the light, the great earth shook, and great light was emitted, and all the sicknesses and sufferings of all sentient beings were eliminated, and they received peace and happiness. Mañjuśrī! If you see men or women who are suffering from sickness, you should wholeheartedly cleanse and bathe that sick person, and with food, medicine, or insect-free water, chant this mantra one hundred and eight times, and give it to the sick person to consume, and all their sicknesses and sufferings will be completely eliminated. If they have any requests, and sincerely recite this mantra, all their wishes will be fulfilled, they will be free from sickness and live long lives, and after their lives end, they will be reborn in that world, and attain non-retrogression, and even attain Bodhi. Therefore, Mañjuśrī! If there are men or women who, with sincere devotion and respect, make offerings to that Bhaiṣajyaguru-vaiḍūryaprabhā-tathāgata, they should always uphold this mantra, and not let it be abandoned or forgotten. Furthermore, Mañjuśrī! If there are men or women of pure faith, who hear the names of all the seven Buddhas, Tathāgatas, Arhats, and Samyaksaṃbuddhas mentioned above, and having heard them, recite and uphold them, and chew on toothpicks in the morning
，澡漱清凈，以諸香花、末香、燒香、涂香，作眾伎樂，供養形像；於此經典，若自書，若教人書，一心受持，聽聞其義；于彼法師，應修供養，一切所有資身之具，悉皆施與，勿令乏少。如是便蒙諸佛護念，所求愿滿，乃至菩提。」
爾時，曼殊室利童子白佛言：「世尊！我于末法之時，誓以種種方便，令諸凈信男子、女人，得聞七佛如來名號，乃至睡中亦以佛名令其覺悟。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，以種種華香、涂香、末香、燒香、華鬘、瓔珞、幡蓋、伎樂而為供養，以五色繒彩，而裹𧙍之，灑掃凈處，置高座上。
「是時，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，及受持者，以彼七佛如來本願功德，及聞名號威神之力，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！若有凈信男子、女人，欲供養彼七如來者，應先敬造七佛形像，安在清凈上妙之座，散花、燒香，以諸幢幡，莊嚴其處；七日七夜，受八戒齋，食清凈食，澡浴身體，著新凈衣；心無垢濁，亦無恚害，于諸有情常起利樂、慈悲喜捨、平
【現代漢語翻譯】 現代漢語譯本：洗漱乾淨，用各種香花、末香、燒香、涂香，演奏各種音樂，供養佛像；對於這部經典，如果自己書寫，或者教別人書寫，一心受持，聽聞其中的含義；對於講經的法師，應當修習供養，把一切生活所需的物品都佈施給他，不要讓他缺少。這樣就會蒙受諸佛的護念，所求的願望都能滿足，乃至最終成就菩提。 當時，曼殊室利（Manjusri，文殊菩薩）童子對佛說：『世尊！我發誓在末法時期，用各種方便法門，讓那些有清凈信仰的男子、女人，能夠聽聞七佛如來（Seven Buddhas）的名號，甚至在睡夢中也用佛的名號讓他們覺醒。世尊！如果有人對於這部經典，受持讀誦，或者為他人演說開示，如果自己書寫，或者教別人書寫，恭敬尊重，用各種鮮花、香、涂香、末香、燒香、花鬘、瓔珞、幡蓋、音樂來供養，用五色絲綢包裹經書，灑掃乾淨的地方，放置在高座之上。 『這時，四大天王（Four Heavenly Kings）和他們的眷屬，以及其他無數百千的天眾，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，以及受持這部經典的人，憑藉七佛如來的本願功德，以及聽聞名號的威神之力，應當知道這個地方不會有橫死，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：『是這樣的！是這樣的！正如你所說。曼殊室利！如果有清凈信仰的男子、女人，想要供養那七位如來，應當先恭敬地造七佛的形像，安放在清凈殊勝的座位上，散花、燒香，用各種幢幡來莊嚴那個地方；七天七夜，受持八關齋戒，吃清凈的食物，洗浴身體，穿上新的乾淨衣服；心中沒有污垢，也沒有嗔恨，對於一切眾生常常生起利益安樂、慈悲喜捨、平等的心。』
【English Translation】 English version: After washing and rinsing to purify themselves, they should use various fragrant flowers, powdered incense, burning incense, and scented ointments, and perform various musical performances to make offerings to the Buddha images. Regarding this scripture, if they write it themselves or teach others to write it, they should wholeheartedly receive and uphold it, and listen to its meaning. To the Dharma teachers who expound the scripture, they should make offerings, giving them all the necessities of life, ensuring they lack nothing. In this way, they will be protected by all the Buddhas, their wishes will be fulfilled, and they will eventually attain Bodhi. At that time, the youth Manjusri (Manjusri, the Bodhisattva of Wisdom) said to the Buddha, 'World Honored One! I vow that in the Dharma-ending Age, I will use various skillful means to enable pure-hearted men and women to hear the names of the Seven Buddhas (Seven Buddhas), and even in their sleep, I will awaken them with the names of the Buddhas. World Honored One! If anyone receives, upholds, reads, and recites this scripture, or explains and expounds it to others, if they write it themselves or teach others to write it, they should respectfully honor it, and make offerings with various fresh flowers, incense, scented ointments, powdered incense, burning incense, flower garlands, necklaces, banners, canopies, and music. They should wrap the scripture in five-colored silk, sweep and clean a place, and place it on a high seat.' 'At that time, the Four Heavenly Kings (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 scripture is circulated, and those who receive and uphold it, through the power of the original vows and merits of the Seven Buddhas, and the power of hearing their names, it should be known that there will be no untimely deaths in that place, nor will their vital essence be taken away by evil ghosts and spirits. Even if it has been taken, it will be restored to its original state, and their bodies and minds will be at peace.' The Buddha said to Manjusri, 'It is so! It is so! Just as you have said. Manjusri! If there are pure-hearted men and women who wish to make offerings to those Seven Tathagatas, they should first respectfully create images of the Seven Buddhas, place them on clean and excellent seats, scatter flowers, burn incense, and adorn the place with various banners. For seven days and seven nights, they should observe the eight precepts, eat pure food, bathe their bodies, and wear new and clean clothes. Their minds should be free from defilement, and they should be without anger or hatred. Towards all sentient beings, they should constantly generate thoughts of benefit and joy, compassion, joy, equanimity, and impartiality.'
等之心；鼓樂絃歌，稱讚功德，右繞佛像；念彼如來所有本願，讀誦此經，思惟其義，演說開示。隨其所愿，求長壽得長壽，求富饒得富饒，求官位得官位，求男女得男女，一切皆遂。若復有人，忽得惡夢，見諸惡相，或怪鳥來集，或於其家，百怪出現，此人若以上妙資具，恭敬供養彼諸佛者，惡夢、惡相、諸不吉祥，悉皆隱沒，不能為患。或有水火、刀毒、懸崖、險道、惡象、師子、虎狼、熊羆、蛇蝎、蜈蚣如是等怖，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，所有怨敵悉皆退散。
「複次，曼殊室利！若有凈信男子、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、菩薩二十四戒、苾芻二百五十戒、苾芻尼五百戒，于諸戒中，或有毀犯，怖墮惡趣，若能專念彼佛名號、恭敬供養者，必定不生三惡趣中。或有女人，臨當產時，受于極苦，若能至心稱名，禮讚恭敬，供養七佛如來，眾苦皆除，所生之子顏貌端正，見者歡喜，利根聰明，少病安樂，無有非人奪其精氣。」
爾時，世尊告阿難言：「如我稱揚彼七如來名號功德，此是諸佛甚深境界，難可了知，汝勿生疑。」
阿難白言：「世尊！我于如來所說契經深
【現代漢語翻譯】 現代漢語譯本：以平等之心對待眾生；演奏音樂，歌頌佛的功德，右繞佛像；唸誦那些如來往昔所發的誓願，讀誦這部經典，思考其中的含義，宣講開示。隨著他們的願望，求長壽的得到長壽，求富饒的得到富饒，求官位的得到官位，求兒女的得到兒女，一切都能如願。如果又有人，忽然做了惡夢，見到各種不祥的景象，或者有怪鳥飛來聚集，或者在他的家中，出現各種怪異的事情，這個人如果用最好的物品，恭敬地供養那些佛，惡夢、不祥的景象、各種不吉利的事情，都會消失不見，不能造成禍患。或者遇到水災、火災、刀兵、毒藥、懸崖、險路、惡象、獅子、老虎、狼、熊、黑熊、蛇、蝎子、蜈蚣等等令人恐懼的事情，如果能至誠地憶念那些佛，恭敬地供養，一切的恐懼都能得到解脫。如果有其他國家侵略，盜賊叛亂，憶念恭敬那些如來，所有的怨敵都會退散。 『再者，曼殊室利（Manjusri，文殊菩薩）！如果有具有清凈信仰的男子、女人等，乃至一生，不侍奉其他的神，只應當一心歸依佛、法、僧三寶，受持戒律，無論是五戒、十戒、菩薩二十四戒、比丘二百五十戒、比丘尼五百戒，在各種戒律中，如果有所毀犯，害怕墮入惡道，如果能專心念誦那些佛的名號、恭敬供養，必定不會生於三惡道中。或者有女人，臨近生產的時候，承受極大的痛苦，如果能至誠地稱念名號，禮讚恭敬，供養七佛如來，所有的痛苦都會消除，所生的孩子容貌端正，見到的人都歡喜，具有敏銳的根器和聰明的智慧，很少生病，安樂易養，沒有非人奪取他的精氣。』 這時，世尊告訴阿難（Ananda，阿難尊者）說：『像我稱揚那些七如來的名號功德，這是諸佛甚深的境界，難以理解，你不要產生懷疑。』 阿難稟告佛說：『世尊！我對如來所說的契經深信不疑，'
【English Translation】 English version: With a mind of equanimity; playing music and singing praises of merit, circumambulating the Buddha's image to the right; reciting the original vows of those Tathagatas, reading and reciting this sutra, contemplating its meaning, expounding and revealing it. According to their wishes, 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 sons and daughters will obtain sons and daughters, all will be fulfilled. If there are those who suddenly have nightmares, see ominous signs, or strange birds gather, or various strange occurrences appear in their homes, if this person uses the finest offerings to respectfully make offerings to those Buddhas, the nightmares, ominous signs, and all inauspicious things will all disappear and be unable to cause harm. Or if there are fears of floods, fires, weapons, poisons, cliffs, dangerous paths, fierce elephants, lions, tigers, wolves, bears, brown bears, snakes, scorpions, centipedes, and the like, if one can sincerely remember those Buddhas and respectfully make offerings, all fears will be liberated. If there are foreign invasions or rebellions of thieves, those who remember and respect those Tathagatas will cause all enemies to retreat and scatter. 『Furthermore, Manjusri (Manjusri, Bodhisattva Manjusri)! If there are men and women of pure faith, who, even to the end of their lives, do not serve other deities, but only single-mindedly take refuge in the Buddha, Dharma, and Sangha, and uphold the precepts, whether they be the five precepts, ten precepts, the twenty-four Bodhisattva precepts, the two hundred and fifty Bhikshu precepts, or the five hundred Bhikshuni precepts, if they violate any of these precepts and fear falling into evil realms, if they can single-mindedly recite the names of those Buddhas and respectfully make offerings, they will certainly not be born in the three evil realms. Or if there is a woman who is about to give birth and is suffering greatly, if she can sincerely recite the names, praise, and respectfully make offerings to the Seven Buddhas Tathagatas, all suffering will be eliminated, and the child born will have a beautiful appearance, be pleasing to those who see him, have sharp faculties and intelligence, be rarely sick, be peaceful and happy, and no non-human being will steal his essence.』 At that time, the World Honored One told Ananda (Ananda, Venerable Ananda): 『Like my praising the merits and virtues of the names of those Seven Tathagatas, this is the profound realm of all Buddhas, difficult to understand, you must not have doubts.』 Ananda said to the Buddha: 『World Honored One! I have deep faith in the sutras spoken by the Tathagata,』
義，不生疑惑。所以者何？一切如來身、語、意業，皆無虛妄。世尊！此日月輪，可令墮落；妙高山王，可使傾動；諸佛所言，終無有異。世尊！然有眾生，信根不具，聞說諸佛甚深境界，作是思惟：『云何但念七佛名號，便獲爾所功德、勝利？』由此不信，便生誹謗。彼于長夜，失大利樂，墮諸惡趣。」
佛告阿難：「彼諸有情，若得耳聞諸佛名號，墮惡趣者，無有是處，唯除定業不可轉者。阿難！此是諸佛甚深境界，難可信解。汝能信受，當知皆是如來威力。阿難！一切聲聞及獨覺等，皆不能知，唯除一生補處菩薩。阿難！人身難得；於三寶中信敬、尊重，亦難可得；得聞七佛如來名號，復難於是。阿難！彼諸如來無量菩薩行、無量巧方便、無量廣大愿，如是行愿、善巧方便，我若一劫、若過一劫，說不能盡。」
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，合掌向佛，白言：「世尊！於後末世像法起時，若有眾生，為諸病苦之所逼惱，身形羸瘦，不能飲食，喉唇乾燥，目視皆暗，死相現前，父母、親屬、朋友、知識，啼泣圍繞。身臥本處，見彼琰魔法王之使，引其神識，將至王所。然諸有情，有俱生神，隨其所作善惡之業，悉皆記錄，授與彼王，王即依法問其所作，隨
【現代漢語翻譯】 現代漢語譯本：明白其中的道理，不產生疑惑。為什麼呢？因為一切如來（Tathagata，佛的稱號）的身、語、意業，都是真實不虛的。世尊（Bhagavan，佛的稱號）！即使日月星辰可以墜落，妙高山王（Sumeru，佛教宇宙觀中的須彌山）可以傾倒，諸佛所說的話，終究不會有任何改變。世尊！然而有些眾生，缺乏信心，聽到宣說諸佛甚深境界，便會這樣想：『為什麼僅僅唸誦七佛的名號，就能獲得如此多的功德和利益？』由於不相信，就產生誹謗。他們將在漫長的黑夜裡，失去巨大的利益和快樂，墮入各種惡道之中。」
佛告訴阿難（Ananda，佛陀的十大弟子之一）：「那些眾生，如果能夠聽到諸佛的名號，就不會墮入惡道，除非是那些已經註定的、無法轉變的業力。阿難！這是諸佛甚深境界，難以令人相信和理解。你能夠信受，應當知道這都是如來的威力。阿難！一切聲聞（Sravaka，聽聞佛法而修行的弟子）以及獨覺（Pratyekabuddha，不依師教而獨自悟道的修行者）等，都不能瞭解，只有一生補處菩薩（Ekajati-pratibaddha Bodhisattva，下一生將成佛的菩薩）才能明白。阿難！人身難得；在三寶（Triratna，佛、法、僧）中生起信心、恭敬和尊重，也很難得；能夠聽聞七佛如來的名號，更是難上加難。阿難！那些如來無量的菩薩行、無量的巧妙方便、無量廣大的願力，這樣的修行和願力、善巧方便，我即使用一個劫（Kalpa，極長的時間單位），甚至超過一個劫的時間來說，也說不完。」
這時，大眾中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），名叫救脫（Rescue），立即從座位上站起來，袒露右肩，右膝跪地，合掌向佛，說道：「世尊！在後來的末法時代，如果有些眾生，被各種病痛所折磨，身體虛弱消瘦，不能飲食，喉嚨嘴唇乾燥，視力模糊，死亡的徵兆已經出現，父母、親屬、朋友、熟人，都在啼哭圍繞。身體躺在原來的地方，看見那琰魔法王（Yama，地獄之王）的使者，牽引著他的神識，將要帶到閻王那裡。然而，每個眾生都有俱生神（Co-born gods），記錄著他們所做的善惡之業，全部交給閻王，閻王就根據法律來審問他所做的事情，根據他所做的善惡之業進行判決。
【English Translation】 English version: Understand the reasoning behind it, without giving rise to doubts. Why is that? Because the body, speech, and mind actions of all Tathagatas (Tathagata, title of a Buddha) are without falsehood. World Honored One (Bhagavan, title of a Buddha)! Even if the sun and moon could fall, and Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) could be topple, the words spoken by the Buddhas will never change. World Honored One! However, there are beings who lack faith, and upon hearing the profound realms of the Buddhas, they think: 'How can one obtain so much merit and benefit by merely reciting the names of the Seven Buddhas?' Due to this disbelief, they give rise to slander. They will lose great benefit and joy in the long night, and fall into various evil realms.
The Buddha told Ananda (Ananda, one of the ten principal disciples of the Buddha): 'Those sentient beings, if they hear the names of the Buddhas, will not fall into evil realms, except for those whose fixed karma cannot be changed. Ananda! This is the profound realm of the Buddhas, difficult to believe and understand. If you can believe and accept it, know that it is all due to the power of the Tathagata. Ananda! All Sravakas (Sravaka, a disciple who hears and practices the teachings) and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own without a teacher), etc., cannot know this, only a Bodhisattva who is one birth away from Buddhahood (Ekajati-pratibaddha Bodhisattva, a Bodhisattva who will become a Buddha in the next life) can understand. Ananda! It is difficult to obtain a human body; it is also difficult to generate faith, respect, and reverence in the Three Jewels (Triratna, Buddha, Dharma, Sangha); it is even more difficult to hear the names of the Seven Buddhas Tathagatas. Ananda! The immeasurable Bodhisattva practices, immeasurable skillful means, and immeasurable vast vows of those Tathagatas, such practices and vows, skillful means, even if I were to speak for one kalpa (Kalpa, an extremely long period of time), or even more than one kalpa, I could not finish speaking about them.'
At that time, among the assembly, there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) named Rescue (Rescue), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms together, and said to the Buddha: 'World Honored One! In the future, during the time of the decline of the Dharma, if there are sentient beings who are afflicted by various illnesses and sufferings, their bodies are weak and emaciated, they cannot eat or drink, their throats and lips are dry, their vision is blurred, and the signs of death are appearing, their parents, relatives, friends, and acquaintances are weeping and surrounding them. Lying in their original place, they see the messengers of Yama, the King of the Dharma (Yama, the King of Hell), leading their consciousness, about to take them to Yama's place. However, all sentient beings have co-born gods (Co-born gods) who record all the good and evil deeds they have done, and hand them over to Yama, who then questions them according to the law about what they have done, and judges them according to their good and evil deeds.'
彼罪福，而處斷之。是時，病人親屬、知識，若能為彼歸依諸佛，種種莊嚴，如法供養。而彼神識，或經七日，或二七日，乃至七七日，如從夢覺，複本精神，皆自憶知善、不善業所得果報，由自證見業報不虛，乃至命難亦不造惡。是故，凈信男子、女人，皆應受持七佛名號，隨力所能，恭敬供養。」
爾時，具壽阿難問救脫菩薩曰：「善男子！恭敬供養彼七如來，其法雲何？」
救脫菩薩言：「大德！若有病人及余災厄，欲令脫者，當爲其人七日七夜持八戒齋；應以飲食，及余資具，隨其所有，供佛及僧；晝夜六時，恭敬禮拜七佛如來，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，其七燈狀圓若車輪，乃至四十九夜，光明不絕；造雜彩幡四十九首，並一長幡四十九尺；放四十九生。如是即能離災厄難，不為諸橫、惡鬼所持。大德阿難！是為供養如來法式。若有於此七佛之中，隨其一佛稱名供養者，皆得如是無量功德，所求愿滿，何況盡能具足供養？
「複次，大德阿難！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，爾時當於一切有情起慈悲心，放大恩赦，脫諸
【現代漢語翻譯】 他們會根據罪業和福報來判斷和處置。這時，病人的親屬和朋友如果能為他皈依諸佛，用各種莊嚴物品如法供養，那麼病人的神識，或者經過七天，或者十四天，乃至四十九天，就像從夢中醒來一樣，恢復了精神，都能自己回憶起善業和不善業所得的果報。由於自己親眼見到業報不虛，乃至面臨生命危險也不會作惡。因此，具有清凈信仰的男子、女人，都應該受持七佛（指藥師琉璃光如來及其眷屬）的名號，儘自己的能力，恭敬供養。
這時，具壽阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問救脫菩薩（Saviour Bodhisattva）說：『善男子！恭敬供養那七位如來（Tathagata，如來的十個稱號之一），應該怎樣做呢？』
救脫菩薩說：『大德！如果有人生病或者有其他災難，想要脫離困境，應當為這個人持八關齋戒（Eight Precepts）七天七夜；應該用飲食以及其他資具，隨自己的能力，供養佛和僧眾；晝夜六時，恭敬禮拜七佛如來，讀誦這部經四十九遍；點燃四十九盞燈，塑造那七位如來的七尊形像，每一尊像前各放置七盞燈，這七盞燈的形狀要圓得像車輪一樣，乃至四十九個夜晚，光明不間斷；製作各種顏色的幡四十九首，以及一根長幡四十九尺；放生四十九條生命。這樣就能脫離災厄和苦難，不被各種橫禍和惡鬼所控制。大德阿難！這就是供養如來的儀軌。如果有人在這七佛之中，隨其一佛稱名供養，都能得到這樣無量的功德，所求的願望都能滿足，更何況是能夠完全具足地供養呢？』
『此外，大德阿難！如果剎帝利（Kshatriya，古印度社會四種姓之一，指武士和統治者）灌頂王（crowned king）等，遇到災難發生的時候，比如：人民大眾的疾病瘟疫之難、他國入侵的侵逼之難、自己國家內部叛亂的叛逆之難、星宿出現變異怪象的星宿變怪之難、日食月食的薄蝕之難、不合時宜的風雨之難、過了時節不下雨的過時不雨之難，這些剎帝利灌頂王等，這時應當對一切有情眾生髮起慈悲之心，頒佈大赦令，釋放各種
【English Translation】 They will judge and determine based on their sins and merits. At this time, if the patient's relatives and friends can take refuge in the Buddhas for him, and make offerings with various adornments according to the Dharma, then the patient's consciousness, either after seven days, or fourteen days, up to forty-nine days, will be like waking up from a dream, regaining their spirit, and they will all be able to recall the karmic consequences of their good and bad deeds. Because they have personally witnessed that karmic retribution is not false, they will not commit evil even when facing life-threatening situations. Therefore, men and women with pure faith should all uphold the names of the Seven Buddhas (referring to Bhaisajyaguru Vaidurya Prabharaja and his retinue), and make respectful offerings to the best of their ability.
At this time, the Venerable Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) asked the Saviour Bodhisattva: 'Good man! How should one respectfully make offerings to those seven Tathagatas (one of the ten titles of a Tathagata)?'
The Saviour Bodhisattva said: 'Great Virtue! If someone is sick or has other calamities, and wants to escape from difficulties, one should uphold the Eight Precepts for that person for seven days and seven nights; one should use food and other resources, according to one's ability, to make offerings to the Buddha and the Sangha; during the six periods of day and night, one should respectfully prostrate and worship the Seven Buddhas, and recite this Sutra forty-nine times; one should light forty-nine lamps, sculpt seven images of those seven Tathagatas, and place seven lamps in front of each image, the shape of these seven lamps should be as round as a wheel, and the light should not be interrupted for forty-nine nights; one should make forty-nine colorful banners, and one long banner of forty-nine feet; one should release forty-nine lives. In this way, one can escape from disasters and difficulties, and not be controlled by various misfortunes and evil spirits. Great Virtue Ananda! This is the ritual for making offerings to the Tathagatas. If someone among these Seven Buddhas, recites the name and makes offerings to any one of them, they can obtain such immeasurable merits, and all their wishes will be fulfilled, let alone being able to make complete and sufficient offerings?'
'Furthermore, Great Virtue Ananda! If Kshatriya (one of the four castes in ancient Indian society, referring to warriors and rulers) crowned kings, etc., encounter disasters, such as: the calamity of diseases and plagues among the people, the calamity of invasion by other countries, the calamity of rebellion within one's own country, the calamity of strange phenomena in the stars, the calamity of solar and lunar eclipses, the calamity of untimely wind and rain, the calamity of no rain after the season, these Kshatriya crowned kings, etc., at this time should generate compassion towards all sentient beings, issue a general amnesty, and release all
幽厄、苦惱眾生，如前法式，供養諸佛。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，國內眾生無病安樂，又無暴惡藥叉等神共相惱亂，一切惡相悉皆隱沒。而剎帝利灌頂王等，皆得增益壽命、色力，無病自在。
「大德阿難！若帝后妃主、儲君王子、大臣輔相、宮中婇女、百官黎庶，為病所苦，及余厄難，亦應敬造七佛形像，讀誦此經，然燈造幡，放諸生命，至誠供養，燒香散花，即得病苦銷除，解脫眾難。」
爾時，具壽阿難問救脫菩薩言：「善男子！云何已盡之命而可增益？」
救脫菩薩言：「大德！仁豈不聞如來說有九橫死耶？由是世尊為說咒藥，隨事救療，然燈造幡，修諸福業，以修福故，得延壽命。」
阿難問言：「九橫云何？」
救脫菩薩言：「一者，若諸有情，得病雖輕，然無醫藥及看病者，設復遇醫，不授其藥，實不應死，而便橫死；又信世間邪魔外道、妖㜸之師，妄說禍福，便生恐動，心不自正，卜問吉兇，殺諸眾生，求神解奏，呼召魍魎，請福祈恩，欲冀延年，終不能得，愚迷倒見，遂令橫死，入于地獄，無有出期。二者，橫為王法之所誅戮。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
【現代漢語翻譯】 現代漢語譯本 對於那些遭受幽暗和苦惱的眾生，應如前述方法，供養諸佛。憑藉這些善根以及諸佛如來的本願力，能使他們的國界立即得到安寧，風調雨順，五穀豐登，國內的眾生沒有疾病，安樂自在，也沒有兇暴的藥叉（Yaksha，一種守護神）等神祇來擾亂他們，一切不祥的徵兆都將消失。而剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）灌頂王等，都能增長壽命、容貌和力量，無病自在。
『大德阿難！如果帝后妃主、儲君王子、大臣輔相、宮中婇女、百官黎庶，被疾病所困擾，或者遭遇其他災難，也應當恭敬地塑造七佛的形像，誦讀這部經典，點燃燈火，製作幡旗，放生各種生命，至誠地供養，焚香散花，就能消除疾病的痛苦，解脫各種災難。』
當時，具壽阿難問救脫菩薩說：『善男子！如何使已經耗盡的壽命得以增長呢？』
救脫菩薩說：『大德！您難道沒有聽如來說過有九種橫死嗎？因此，世尊才宣說咒語和藥物，根據情況進行救治，點燃燈火，製作幡旗，修習各種福業。通過修習福業，就能延長壽命。』
阿難問道：『哪九種橫死呢？』
救脫菩薩說：『第一種，如果眾生得了輕微的疾病，卻沒有醫藥和看護的人，即使遇到了醫生，也不給他們用藥，本來不應該死的，卻橫遭死亡；又相信世間的邪魔外道、妖妄的巫師，胡說禍福，便產生恐懼和動搖，內心不能保持正念，占卜吉兇，殺害各種眾生，祈求神靈解救，呼喚魍魎（Wangliang，傳說中的鬼怪），祈求福報和恩惠，想要以此延長壽命，最終卻不能得到，因為愚昧和顛倒的見解，導致橫死，墮入地獄，沒有出期。第二種，橫遭王法的誅殺。第三種，因為畋獵嬉戲，沉迷淫慾和嗜酒，放縱無度，橫遭非人奪取精氣。第四種，橫遭火災焚燒。第五種，橫遭
【English Translation】 English version For those beings who are suffering from darkness and distress, they should make offerings to all Buddhas in the manner described before. By the merit of these good deeds and the power of the original vows of the Tathagatas, their realms will immediately become peaceful, with favorable weather, abundant harvests, and the beings within the country will be free from illness and enjoy peace and happiness. There will be no violent Yakshas (a type of guardian deity) or other spirits to disturb them, and all inauspicious signs will disappear. The Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) crowned kings and others will have their lifespans, appearances, and strength increased, and they will be free from illness and at ease.
'Great virtuous Ananda! If empresses, consorts, crown princes, princes, ministers, counselors, palace maids, officials, and common people are afflicted by illness or encounter other calamities, they should also respectfully create images of the Seven Buddhas, recite this sutra, light lamps, make banners, release living beings, make sincere offerings, burn incense, and scatter flowers. They will then be able to eliminate the suffering of illness and be liberated from all calamities.'
At that time, the venerable Ananda asked the Bodhisattva Savior from Suffering, 'Good man! How can a life that has already been exhausted be extended?'
The Bodhisattva Savior from Suffering said, 'Great virtuous one! Have you not heard the Tathagata speak of the nine untimely deaths? Therefore, the World Honored One teaches mantras and medicines, providing remedies according to the circumstances, lighting lamps, making banners, and cultivating various meritorious deeds. By cultivating meritorious deeds, one can extend one's lifespan.'
Ananda asked, 'What are the nine untimely deaths?'
The Bodhisattva Savior from Suffering said, 'The first is that if beings contract a minor illness but have no medicine or caregivers, and even if they encounter a doctor, they are not given medicine, they should not die, but they die an untimely death. Also, they believe in worldly demons, heretics, and deceitful sorcerers who falsely predict fortune and misfortune, causing them to become fearful and agitated. Their minds cannot remain righteous, and they consult oracles about good and bad omens, killing various living beings, seeking divine intervention, summoning Wangliang (legendary ghosts), and praying for blessings and favors, hoping to extend their lives. Ultimately, they cannot achieve this. Due to their ignorance and distorted views, they die an untimely death and fall into hell, with no hope of release. The second is being executed by the law of the king. The third is due to hunting, playing, indulging in lust and alcohol, and being unrestrained, resulting in non-humans stealing their vital essence. The fourth is being burned to death by fire. The fifth is being
水溺。六者，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，簿錄世間所有名籍。若諸有情，不孝、五逆、毀辱三寶、壞君臣法、破于禁戒，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。其名曰：
宮毗羅大將， 跋折羅大將， 迷企羅大將， 頞你羅大將， 末你羅大將， 娑你羅大將， 因陀羅大將， 波夷羅大將， 薄呼羅大將， 真達羅大將， 朱杜羅大將， 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，得聞七佛如來名號，于諸惡趣無復怖畏。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。隨於何處城邑、聚落、空閑林中，若有此經流佈讀誦，或復受持七佛名號，恭敬供養者，我等眷屬衛護是人，令脫眾難，所有愿求悉令滿足。或有疾厄，求度脫者，亦應讀誦此經，以五色縷
【現代漢語翻譯】 現代漢語譯本 被水淹死。第六種，被各種兇惡的野獸吞食。第七種，從山崖上墜落。第八種，被毒藥、詛咒、厭勝之術、起尸鬼等所傷害。第九種，被飢餓和乾渴所困擾，無法得到飲食，因而橫死。這些就是如來（Tathagata）簡略地說的九種橫死，其餘還有無數種橫死，難以全部說盡。
『再者，阿難（Ananda）！那琰魔王（Yama），記錄著世間所有人的名籍。如果那些眾生，不孝順父母、犯下五逆重罪、詆譭侮辱佛法僧三寶（Three Jewels）、破壞君臣之道、違犯禁戒，琰魔法王（Yama）會根據罪行的輕重，進行考覈並加以懲罰。因此，我現在勸告各位眾生，點燈造幡，放生修福，以求度過苦難，不遭遇各種災禍。』
這時，大眾中有十二藥叉大將（Twelve Yaksha Generals），都在法會現場。他們的名字是：
宮毗羅大將（Kumbhira），跋折羅大將（Vajra）， 迷企羅大將（Mihira），頞你羅大將（Andira）， 末你羅大將（Manira），娑你羅大將（Sandila）， 因陀羅大將（Indra），波夷羅大將（Pajra）， 薄呼羅大將（Bakkula），真達羅大將（Cindala）， 朱杜羅大將（Catura），毗羯羅大將（Vikala）。
這十二藥叉大將（Twelve Yaksha Generals），每一位都各有七千藥叉（Yakshas）作為眷屬，同時發出聲音，對佛說：『世尊（World-Honored One）！我們現在，蒙受佛的威力，得聞七佛如來（Seven Buddhas）的名號，對於各種惡道不再感到恐懼。我們互相帶領，都同一心，乃至盡此一生，歸依佛、法、僧（Three Jewels），發誓承擔一切眾生的責任，為他們創造利益和安樂。無論在哪個城市、村落、空閑的樹林中，如果有這部經流傳讀誦，或者有人受持七佛（Seven Buddhas）的名號，恭敬供養他們，我們這些眷屬都會衛護這個人，使他脫離各種災難，所有願望都能夠滿足。或者有人身患疾病，求得解脫，也應該讀誦這部經，用五色絲線……』
【English Translation】 English version Drowning. Sixth, being devoured by various ferocious beasts. Seventh, falling from a mountain cliff. Eighth, being harmed by poison, curses, incantations, reanimated corpses, and the like. Ninth, being afflicted by hunger and thirst, unable to obtain food and drink, and thus dying a premature death. These are the nine types of untimely death briefly described by the Tathagata (Thus Come One), and there are countless other untimely deaths that are difficult to fully enumerate.
'Furthermore, Ananda (the Buddha's attendant)! That Yama (the King of the Underworld) keeps records of all names in the world. If sentient beings are unfilial, commit the five heinous offenses, slander and insult the Three Jewels (Buddha, Dharma, Sangha), violate the laws of ruler and subject, or break precepts, Yama (the King of the Underworld) will examine and punish them according to the severity of their offenses. Therefore, I now exhort all sentient beings to light lamps, make banners, liberate beings, 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. Their names are:
Kumbhira (Kumbhira), Vajra (Vajra), Mihira (Mihira), Andira (Andira), Manira (Manira), Sandila (Sandila), Indra (Indra), Pajra (Pajra), Bakkula (Bakkula), Cindala (Cindala), Catura (Catura), Vikala (Vikala).
These Twelve Yaksha Generals (Twelve Yaksha Generals), each with seven thousand Yakshas (Yakshas) as their retinue, simultaneously raised their voices and said to the Buddha: 'World-Honored One (World-Honored One)! We, now, by the power of the Buddha, have heard the names of the Seven Buddhas (Seven Buddhas), and we no longer fear the various evil realms. 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 (Three Jewels), vowing to bear the responsibility for all sentient beings, creating benefit, righteousness, and peace for them. Wherever in cities, villages, or secluded forests this sutra is circulated, read, or recited, or if someone upholds the names of the Seven Buddhas (Seven Buddhas), respectfully making offerings to them, we and our retinue will protect that person, enabling them to escape from various calamities, and all their wishes will be fulfilled. Or if someone is afflicted with illness and seeks deliverance, they should also read and recite this sutra, using five-colored threads...'
，結我名字，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！汝等念報七佛如來恩德者，常應如是利益、安樂一切有情。」
爾時，會中有多天眾，智慧鮮少，作如是念：「云何過是殑伽河沙諸佛世界現在如來，暫聞名者，便獲無邊殊勝功德？」
爾時，釋迦牟尼如來，知諸天眾心之所念，即入警召一切如來甚深妙定。才入定已，一切三千大千世界六種震動，雨天妙花及天香末。彼七如來見是相已，各從其國來至索訶世界，與釋迦如來共相問訊。
時，佛世尊由其先世本願力故，各各自於天寶莊嚴師子座上隨處安坐，諸菩薩眾，天龍八部，人、非人等，國王、王子、中宮、妃主，並諸大臣、婆羅門、長者、居士，前後圍繞而為說法。
時，諸天眾見彼如來皆已雲集，生大希有，疑惑便除。時，諸大眾，嘆未曾有，同聲贊言：「善哉！善哉！釋迦如來！饒益我等，為除疑念，令彼如來皆至於此。」時，諸大眾各隨自力，以妙香華、及眾瓔珞、諸天伎樂供養如來，右繞七匝，合掌禮敬，贊言：「希有！希有！諸佛如來甚深境界不可思議，由先願力，善巧方便，共現如是奇異之相。」爾時，大眾各各發愿，愿諸眾生皆得如是如來勝定。
爾時，曼殊
{ "translations": [ '『繫上我的名字，如果願望實現了，再解開。』', '這時，世尊讚歎各位藥叉大將說：『好啊！好啊！大藥叉將！你們如果想報答過去七佛如來的恩德，就應該常常這樣利益、安樂一切有情眾生。』', '這時，法會中有很多天人，智慧淺薄，心中這樣想：『為什麼超過恒河沙數那麼多佛土世界的現在如來，僅僅聽到他們的名字，就能獲得無邊殊勝的功德呢？』', '這時，釋迦牟尼（Śākyamuni）如來，知道各位天人心中的想法，就進入警召一切如來甚深妙定。剛一入定，整個三千大千世界發生六種震動，天空中下起美妙的花朵和天香粉末。那七位如來見到這種景象，各自從自己的佛土來到索訶（Saha）世界，與釋迦（Śākyamuni）如來互相問候。', '這時，佛世尊由於過去世的本願力，各自在天寶莊嚴的獅子座上隨意安坐，各位菩薩眾、天龍八部、人、非人等，國王、王子、後宮、妃嬪，以及各位大臣、婆羅門（Brahmin）、長者、居士，前後圍繞著他們，聽他們說法。', '這時，各位天人見到那些如來都已經雲集，感到非常稀有，疑惑便消除了。這時，各位大眾，讚歎從未有過的事情，同聲讚歎說：『好啊！好啊！釋迦（Śākyamuni）如來！饒益我們，爲了消除我們的疑念，讓那些如來都來到這裡。』這時，各位大眾各自盡自己的能力，用美妙的香花、各種瓔珞、各種天上的伎樂供養如來，右繞七圈，合掌禮敬，讚歎說：『稀有！稀有！各位佛如來甚深的境界不可思議，由於先前的願力，善巧方便，共同顯現出這樣奇異的景象。』這時，大眾各自發愿，愿一切眾生都能得到像這樣如來的殊勝禪定。', '這時，曼殊（Mañju）' ], "english_translations": [ "'Tie my name, and after the wish is fulfilled, then untie it.'", "At that time, the World Honored One praised the Yaksha (Yaksa) generals, saying: 'Excellent! Excellent! Great Yaksha (Yaksa) generals! If you wish to repay the kindness of the Seven Buddhas Tathagatas (Tathāgata), you should always benefit and bring peace and happiness to all sentient beings in this way.'", "At that time, there were many devas (deva) in the assembly with little wisdom, who thought thus: 'Why is it that those present Tathagatas (Tathāgata) in Buddha-fields as numerous as the sands of the Ganges River (Ganges), upon merely hearing their names, obtain boundless and supreme merits?'", "At that time, Śākyamuni (Śākyamuni) Tathagata (Tathāgata), knowing the thoughts in the minds of the devas (deva), entered the profound and wondrous Samadhi (Samādhi) of summoning all Tathagatas (Tathāgata). As soon as he entered the Samadhi (Samādhi), the entire three thousand great thousand worlds shook in six ways, and celestial wondrous flowers and celestial fragrant powders rained down. The Seven Tathagatas (Tathāgata), seeing this sign, each came from their respective lands to the Saha world, and greeted Śākyamuni (Śākyamuni) Tathagata (Tathāgata).", "At that time, the World Honored One, due to the power of their past vows, each sat comfortably in their respective places on lion thrones adorned with celestial treasures. The Bodhisattva (Bodhisattva) assembly, the eight classes of gods and dragons, humans, non-humans, kings, princes, empresses, consorts, along with ministers, Brahmins (Brahmin), elders, and lay practitioners, surrounded them, listening to their teachings.", "At that time, the devas (deva), seeing that those Tathagatas (Tathāgata) had all gathered, felt it was extremely rare, and their doubts were dispelled. At that time, the great assembly praised this unprecedented event, saying in unison: 'Excellent! Excellent! Śākyamuni (Śākyamuni) Tathagata (Tathāgata)! You benefit us by dispelling our doubts, causing those Tathagatas (Tathāgata) to come here.' At that time, the great assembly, each according to their ability, offered the Tathagatas (Tathāgata) with wondrous fragrant flowers, various necklaces, and celestial music, circumambulating them seven times, joining their palms in reverence, and praising: 'Rare! Rare! The profound realm of the Buddhas Tathagatas (Tathāgata) is inconceivable. Due to their past vows, skillful means, they jointly manifest such extraordinary signs.' At that time, the assembly each made a vow, wishing that all sentient beings could attain such supreme Samadhi (Samādhi) of the Tathagatas (Tathāgata).", "At that time, Mañju (Mañju)" ] }
室利即從座起，合掌恭敬，繞佛七匝，禮雙足已，白言：「世尊！善哉！善哉！如來定力不可思議，由本願力，方便善巧，成就眾生。惟愿為說大力神咒，能令來世薄福眾生，病惱所纏、日月星辰所有厄難、疫病怨惡、及行險道、遭諸恐怖，為作歸依，令得安隱。彼諸眾生，於此神咒，若自書、教人書，受持讀誦，廣為他說，常蒙諸佛之所護念，佛自現身，令愿滿足，不墮惡趣，亦無橫死。」
時，諸如來贊曼殊室利言：「善哉！善哉！此是我等威神之力，令汝勸請，哀愍眾生，離諸苦難，為說神咒。汝應諦聽，善思念之，我當爲說。曼殊室利！有大神咒名曰如來定力琉璃光，若有男子、女人，書寫、讀誦，恭敬供養，于諸含識起大悲心，所有愿求皆得滿足，諸佛現身而為護念，離眾障惱，當生佛國。」
時七如來以一音聲，即說咒曰：
「但侄他 具謎具謎𧫦尼謎膩呬(上) 末底末底 馺䫂怛他揭多三摩地頞提瑟恥帝 頞帝末帝波例 波跛輸但你 薩婆波跛那世也 㪍睇勃圖 唱答謎塢謎矩謎 佛鐸器怛羅 缽里輸但你曇謎昵曇謎 謎嚕謎嚕 謎嚧尸朅囇薩婆哥羅 蜜栗睹(丁庾) 尼婆𡃤你 勃提蘇勃睇 佛陀陀頞提瑟侘泥娜曷𠸪叉睹謎 薩婆提婆 三謎頞三謎三曼挼(奴和)漢㘓睹謎薩婆
【現代漢語翻譯】 現代漢語譯本 室利（曼殊室利菩薩的別稱）即從座位上站起，合掌恭敬，繞佛七圈，禮拜佛的雙足后，稟告說：『世尊！太好了！太好了！如來的禪定力量不可思議，由於本願的力量，方便善巧，成就眾生。唯愿您為我們宣說大力神咒，能使未來世福薄的眾生，擺脫疾病的困擾、日月星辰帶來的災難、瘟疫怨恨、以及行走在危險的道路上所遭遇的各種恐怖，為他們提供庇護，使他們得到安穩。那些眾生，如果能夠自己書寫、教他人書寫，受持讀誦這個神咒，並廣泛地為他人宣說，就能常常蒙受諸佛的護念，佛會親自現身，使他們的願望得以滿足，不會墮入惡道，也不會遭受橫死。』 這時，諸位如來讚歎曼殊室利說：『太好了！太好了！這是我們威神的力量，使你勸請我們，憐憫眾生，讓他們脫離各種苦難，為他們宣說神咒。你應該仔細聽，好好思念它，我將為你宣說。曼殊室利！有一個大神咒，名為如來定力琉璃光，如果有男子、女人，書寫、讀誦，恭敬供養，對一切有情眾生生起大悲心，他們所有的願望都能夠得到滿足，諸佛會現身來護念他們，使他們遠離各種障礙煩惱，當往生佛國。』 這時，七位如來用同一個聲音，說了這個咒語： 『怛侄他，具謎具謎，𧫦尼謎膩呬，末底末底，馺䫂怛他揭多三摩地頞提瑟恥帝，頞帝末帝波例，波跛輸但你，薩婆波跛那世也，㪍睇勃圖，唱答謎塢謎矩謎，佛鐸器怛羅，缽里輸但你曇謎昵曇謎，謎嚕謎嚕，謎嚧尸朅囇薩婆哥羅，蜜栗睹，尼婆𡃤你，勃提蘇勃睇，佛陀陀頞提瑟侘泥娜曷𠸪叉睹謎，薩婆提婆，三謎頞三謎三曼挼漢㘓睹謎薩婆』
【English Translation】 English version Then Śrī (another name for Mañjuśrī Bodhisattva) arose from his seat, joined his palms in reverence, circumambulated the Buddha seven times, bowed at the Buddha's feet, and said: 'World Honored One! Excellent! Excellent! The meditative power of the Tathāgata is inconceivable. Through the power of your original vows, with skillful means, you accomplish the well-being of sentient beings. We beseech you to speak the great powerful mantra, which can enable sentient beings with meager blessings in the future, who are afflicted by illness, the calamities caused by the sun, moon, and stars, epidemics, hatred, and those who encounter various terrors while walking on dangerous paths, to have a refuge, and to attain peace and security. If those sentient beings can personally write, teach others to write, receive, uphold, and recite this mantra, and widely proclaim it to others, they will always be protected by the Buddhas, the Buddhas will personally manifest to fulfill their wishes, they will not fall into evil realms, nor will they suffer untimely deaths.' At that time, the Tathāgatas praised Mañjuśrī, saying: 'Excellent! Excellent! This is the power of our majestic spiritual strength, which has caused you to urge us, to have compassion for sentient beings, to liberate them from all suffering, and to speak this mantra for them. You should listen carefully and contemplate it well, and I will speak it for you. Mañjuśrī! There is a great mantra called the Tathāgata's Meditative Power Lapis Lazuli Light. If there are men or women who write, recite, and respectfully make offerings to it, and generate great compassion for all sentient beings, all their wishes will be fulfilled, the Buddhas will manifest to protect them, they will be free from all obstacles and afflictions, and they will be reborn in the Buddha's land.' Then, the seven Tathāgatas spoke the mantra in one voice: 'Tadyathā, guṇe guṇe, nime nīhi, mati mati, svāhā tathāgata samādhi adhiṣṭhite, adite matite pare, pāpa śodhani, sarva pāpa nāśaya, kṣaye bhūta, caṃḍa me u me ku me, buddha kṣetra, pari śodhani dhame nidhame, meru meru, meru śikhare sarva kāla, mṛtyu, nivāraṇi, bodhi subodhe, buddha adhiṣṭhāne rakṣatu me, sarva deva, same asame samanta rakṣantu me sarva.'
佛陀菩提薩埵 苫謎苫謎 缽喇苦謎曼 睹謎 薩婆伊底塢波達婆薩婆毗何大也 薩婆薩埵難者晡㘓泥晡㘓泥(去)晡㘓也謎 薩婆阿舍 薜琉璃也 缽唎底婆細 薩婆波跛 著楊羯囇莎訶」
爾時，七佛說此咒時，光明普照，大地震動，種種神變，一時俱現。時，諸大眾見此事已，各各隨力，以天香花、涂香、末香奉上彼佛，咸唱善哉，右繞七匝。
彼佛世尊同聲唱言：「汝等一切人天大眾，應如是知：若有善男子、善女人，若王、王子、妃后、大臣、寮庶之類，若於此咒，受持、讀誦、聽聞、演說，以妙香花供養經卷，著新凈衣，在清凈處，持八戒齋，于諸含識常生慈愍，如是供養，得無量福。若復有人，有所祈願，應當造此七佛形像，可於靜處，以諸香華、懸繒幡蓋、上妙飲食、及諸伎樂，而為供養，並復供養菩薩諸天，在佛像前端坐誦咒，於七日中持八戒齋，誦滿一千八遍，彼諸如來及諸菩薩悉皆護念，執金剛菩薩並諸釋梵四天王等，亦來擁衛此人，所有五無間罪，一切業障悉皆消滅，無病延年，亦無橫死及諸疾疫，他方賊盜欲來侵境，斗諍戰陣，言訟仇隙，饑儉旱澇，如是等怖，一切皆除，共起慈心猶如父母，有所愿求，無不遂意。」
爾時，執金剛菩薩、釋梵四天王從座而起，合掌恭
【現代漢語翻譯】 現代漢語譯本： 『佛陀菩提薩埵（覺悟的眾生） 苫謎苫謎 缽喇苦謎曼 睹謎 薩婆伊底塢波達婆薩婆毗何大也 薩婆薩埵難者晡㘓泥晡㘓泥 晡㘓也謎 薩婆阿舍 薜琉璃也 缽唎底婆細 薩婆波跛 著楊羯囇莎訶』
當時，七佛說這個咒語時，光明普照，大地劇烈震動，各種神奇的變化，同時顯現。當時，各位大眾看到這些景象后，各自盡力用天上的香花、涂香、末香供奉那些佛，都高聲讚歎『善哉』，然後右繞佛像七圈。
那些佛世尊同聲說道：『你們所有的人天大眾，應該這樣知道：如果有善男子、善女人，無論是國王、王子、妃后、大臣、還是普通百姓，如果對這個咒語，接受、保持、讀誦、聽聞、演說，用美好的香花供養經卷，穿著乾淨的新衣服，在清凈的地方，持守八戒齋，對於所有的眾生常常生起慈悲憐憫之心，這樣供養，就能得到無量的福報。如果又有人，有什麼祈求願望，應當造這七佛的形像，可以在安靜的地方，用各種香花、懸掛的絲綢幡蓋、上等的美味飲食、以及各種樂器，來做供養，並且供養菩薩和諸天，在佛像的前面端坐誦咒，在七天之中持守八戒齋，誦滿一千零八遍，那些如來和各位菩薩都會保護和思念他，執金剛菩薩（手持金剛杵的菩薩）以及各位釋梵四天王等，也會來擁護和保衛這個人，所有的五無間罪（五種極重的罪業），一切的業障都會消滅，沒有疾病，延長壽命，也沒有意外死亡以及各種疾病瘟疫，其他地方的盜賊想要來侵犯邊境，爭鬥訴訟，戰爭陣法，言語爭執，仇恨嫌隙，饑荒歉收，乾旱水澇，像這樣的恐懼，一切都會消除，共同生起慈悲之心，就像父母一樣，有什麼願望和要求，沒有不能如意的。』
當時，執金剛菩薩（手持金剛杵的菩薩）、釋梵四天王從座位上站起來，合掌恭敬。
【English Translation】 English version: 'Buddha Bodhisattva (Enlightened Being) Shame Shame Para Kumei Man Dumei Sarva Itih Upadrava Sarva Viha Daaya Sarva Sattvanam Cha Bhurani Bhurani Bhuranya Mime Sarva Asha Bheluriya Pari Titha Bhashe Sarva Papa Cha Yangkeli Svaha'
At that time, when the Seven Buddhas recited this mantra, the light shone everywhere, the earth shook violently, and all kinds of miraculous changes appeared simultaneously. At that time, when the great assembly saw these phenomena, they each offered heavenly fragrant flowers, scented ointments, and powdered incense to those Buddhas according to their ability, and they all chanted 'Excellent!' and circumambulated the Buddha images seven times to the right.
Those Buddha World-Honored Ones said in unison: 'You all, the great assembly of humans and devas, should know this: If there are good men or good women, whether they are kings, princes, consorts, ministers, or common people, if they receive, uphold, recite, listen to, and expound this mantra, offer exquisite fragrant flowers to the scriptures, wear clean new clothes, stay in a pure place, observe the eight precepts, and constantly generate compassion for all sentient beings, such offerings will bring immeasurable blessings. If there is someone who has wishes and desires, they should create images of these Seven Buddhas, and in a quiet place, use various fragrant flowers, hanging silk banners and canopies, supreme delicious food, and various musical instruments to make offerings, and also make offerings to Bodhisattvas and devas. Sitting upright in front of the Buddha images, recite the mantra, observe the eight precepts for seven days, and recite it one thousand and eight times. Those Tathagatas and Bodhisattvas will all protect and remember them. Vajrapani Bodhisattva (Bodhisattva holding the vajra scepter) and the Shakra Brahma Four Heavenly Kings will also come to protect and defend this person. All the five heinous crimes (five extremely heavy offenses), and all karmic obstacles will be eliminated, there will be no illness, life will be extended, and there will be no accidental death or various diseases and plagues. If thieves from other lands want to invade the territory, disputes, lawsuits, battles, verbal conflicts, hatred, famine, drought, and floods, such fears will all be removed, and they will all generate compassion like parents, and whatever wishes and requests they have will be fulfilled.'
At that time, Vajrapani Bodhisattva (Bodhisattva holding the vajra scepter), and the Shakra Brahma Four Heavenly Kings rose from their seats, and respectfully joined their palms.
敬，禮釋迦牟尼佛足，白言：「世尊！我等大眾，皆已得聞諸佛本願殊勝功德，及見諸佛慈悲至此，令我眾生親承供養。世尊！若於其處，有此經典，及七佛名、陀羅尼法，流通供養，乃至書寫，我等悉皆承佛威力，即往其處擁護于彼。國王大臣、城邑聚落、男子女人，勿令眾苦及諸疾病之所惱亂，常得安隱，財食豐足。我等即是報諸佛恩。世尊！我等親于佛前，自立要誓：若有凈信男子、女人，憶念我者，應誦此咒。」即說咒曰：
「但侄他 惡寠莫寠 呾羅寠 么么寠具曬 訶呼(去) 醯(去) 末啰末啰末啰 緊樹曬布曬 莎訶
「若有凈信男子、女人、國王、王子、大臣、輔相、中宮、婇女，誦七佛名及此神咒，讀誦書寫，恭敬供養，現世皆得無病長壽，離眾苦惱，不墮三途，得不退轉，乃至菩提。彼諸佛土，隨意受生，常見諸佛，得宿命智，念定總持，無不具足。若患鬼瘧等病，當書此咒，系之肘后，病若差已，置清凈處。」
爾時，執金剛菩薩詣七佛所，右繞三匝，各申禮敬，白言：「世尊！惟愿慈悲，護念於我，我今為欲饒益未來男子、女人，持是經者，我更為說陀羅尼咒。」
時，彼七佛贊執金剛言：「善哉！善哉！執金剛！我加護汝，可說神咒，為護未來持經之人，令
【現代漢語翻譯】 現代漢語譯本 敬禮釋迦牟尼佛（Sakyamuni Buddha）足，稟告說：『世尊！我們大眾，都已經聽聞諸佛本願殊勝的功德，以及見到諸佛慈悲到此，使我們眾生親身承受供養。世尊！如果在某個地方，有這部經典，以及七佛名號、陀羅尼法，流通供養，乃至書寫，我們都承蒙佛的威力，立即前往那個地方擁護他們。使國王大臣、城邑聚落、男子女人，不被各種痛苦以及疾病所惱亂，常常得到安穩，財物糧食豐足。我們這樣做就是報答諸佛的恩德。世尊！我們親自在佛前，立下重要的誓言：如果有清凈信心的男子、女人，憶念我們，應當誦持這個咒語。』隨即說咒語： 『但侄他 惡寠莫寠 呾羅寠 么么寠具曬 訶呼(去) 醯(去) 末啰末啰末啰 緊樹曬布曬 莎訶』 『如果有清凈信心的男子、女人、國王、王子、大臣、輔相、後宮、婇女，誦持七佛名號以及這個神咒，讀誦書寫，恭敬供養，現世都能夠得到無病長壽，遠離各種苦惱，不墮入三惡道，得到不退轉，乃至證得菩提。到那些佛土，隨意受生，常見到諸佛，得到宿命智，念力、禪定、總持，沒有不具備的。如果患有鬼瘧等疾病，應當書寫這個咒語，繫在肘后，病如果痊癒了，就放置在清凈的地方。』 當時，執金剛菩薩（Vajrapani Bodhisattva）前往七佛處所，右繞三匝，各自表達敬意，稟告說：『世尊！惟愿慈悲，護念我，我現在爲了饒益未來的男子、女人，持誦這部經的人，我再為他們說陀羅尼咒。』 當時，那七佛讚歎執金剛說：『善哉！善哉！執金剛！我加持你，可以宣說神咒，爲了守護未來持經的人，使
【English Translation】 English version Reverently, I bow to the feet of Sakyamuni Buddha, and report: 'World Honored One! We, the great assembly, have all heard of the supreme merits and virtues of the original vows of all Buddhas, and have seen the compassion of all Buddhas in coming here, enabling us sentient beings to personally receive offerings. World Honored One! If in any place, there is this Sutra, as well as the names of the Seven Buddhas and the Dharani teachings, circulated, offered, and even written, we all, relying on the power of the Buddha, will immediately go to that place to protect them. May the kings, ministers, city dwellers, village communities, men, and women not be troubled by various sufferings and diseases, and may they always have peace and abundance of wealth and food. By doing this, we are repaying the kindness of all Buddhas. World Honored One! We personally make a solemn vow before the Buddha: If there are men and women of pure faith who remember us, they should recite this mantra.' Then he spoke the mantra: 'Tadyatha Akure Makure Tatare Mamakure Kuse Hahu He Maramara Mara Kimkiri Vivare Svaha' 'If there are men and women of pure faith, kings, princes, ministers, counselors, consorts, or palace women who recite the names of the Seven Buddhas and this divine mantra, reading, reciting, writing, and respectfully making offerings, they will all obtain freedom from illness and longevity in this life, be free from all suffering and distress, not fall into the three evil paths, attain non-retrogression, and even attain Bodhi. They will be reborn in those Buddha lands at will, constantly see all Buddhas, obtain knowledge of past lives, and possess mindfulness, samadhi, and dharani, lacking nothing. If they suffer from diseases such as ghost malaria, they should write this mantra and tie it to their elbow; if the disease is cured, place it in a clean place.' At that time, Vajrapani Bodhisattva went to the place of the Seven Buddhas, circumambulated them three times to the right, and each expressed reverence, reporting: 'World Honored One! May you have compassion and protect me. Now, for the benefit of future men and women who uphold this Sutra, I will further speak a Dharani mantra for them.' At that time, the Seven Buddhas praised Vajrapani, saying: 'Excellent! Excellent! Vajrapani! I bless you; you may speak the divine mantra to protect those who uphold this Sutra in the future, so that
無眾惱，所求滿足。」
時，執金剛菩薩即說咒曰：
「南么馺多喃 三藐三佛陀喃 南么薩婆跋折啰達啰喃呾侄他 唵跋折曬 跋折曬 莫訶跋折曬 跋折啰波舍 陀𡃤你三么三么 三曼䫂 阿缽𡃤底𠿒多 跋折曬 苫么苫么 缽啰苫曼睹謎 薩婆毗阿大也 矩嚕矩嚕 薩婆羯么 阿伐𡃤拏你叉也 三么也末奴三末啰薄伽畔跋折啰波你薩婆舍謎缽哩 脯𡃤也 莎訶
「世尊！若復有人，持七佛名，憶念彼佛本願功德，並持此咒，讀誦演說，我令彼人所愿滿足，無所乏少。若欲見我，問善惡者，應當書寫此經，造七佛像，並執金剛菩薩像，皆于像身，安佛舍利，於此像前，如上所說，種種供養，禮拜旋繞。于眾生處起慈悲心，受八戒齋，日別三時，澡浴清凈，三時衣別，從白月八日至十五日，每日誦咒一百八遍，心無散亂。我于夢中即自現身，共為言說，隨所求者，皆令滿足。」
時，大會中有諸菩薩，皆悉唱言：「善哉！善哉！執金剛！陀羅尼不可思議，實為善說。」
時，七如來作如是語：「我等護汝所說神咒，為欲饒益一切眾生，皆得安樂，所求愿滿，不令此咒隱沒於世。」
爾時，七佛告諸菩薩、釋梵四天王曰：「我今以此神咒，付屬汝等，並此經卷，于未來世，后五
【現代漢語翻譯】 沒有眾生的煩惱，所求都能滿足。
這時，執金剛菩薩（Vajrapani Bodhisattva）即說咒語道：
『南么馺多喃（namo saptanam） 三藐三佛陀喃（samyaksambuddhanam） 南么薩婆跋折啰達啰喃（namah sarva vajradharanam） 呾侄他（tadyatha） 唵（om） 跋折曬（vajre） 跋折曬（vajre） 莫訶跋折曬（maha vajre） 跋折啰波舍（vajra pase） 陀𡃤你（dharani） 三么三么（sama sama） 三曼䫂（samanta） 阿缽𡃤底𠿒多（apratighata） 跋折曬（vajre） 苫么苫么（shama shama） 缽啰苫曼睹謎（prashamantu me） 薩婆毗阿大也（sarva vyadhaya） 矩嚕矩嚕（kuru kuru） 薩婆羯么（sarva karma） 阿伐𡃤拏你叉也（avarana nikshaya） 三么也末奴三末啰（samaya manusmara） 薄伽畔（bhagavan） 跋折啰波你（vajrapani） 薩婆舍謎缽哩（sarva same pari） 脯𡃤也（puraya） 莎訶（svaha）』
『世尊！如果有人，持誦七佛的名號，憶念那些佛的本願功德，並持誦這個咒語，讀誦演說，我令那個人所愿滿足，不會缺少什麼。如果想要見我，詢問善惡之事，應當書寫這部經，造七佛像，以及執金剛菩薩像，都在像身中，安放佛舍利，在這像前，如上面所說，進行種種供養，禮拜旋繞。對於眾生生起慈悲心，受持八關齋戒，每天分三次，沐浴清凈，三次更換衣服，從白月初八到十五日，每天誦咒一百零八遍，心中沒有散亂。我會在夢中親自現身，與他交談，隨他所求，都令他滿足。』
這時，大會中有諸位菩薩，都一起說道：『善哉！善哉！執金剛！陀羅尼不可思議，真是善說。』
這時，七如來說這樣的話：『我等護持你所說的神咒，爲了饒益一切眾生，都得到安樂，所求愿滿，不讓這個咒語在世間隱沒。』
那時，七佛告訴諸位菩薩、釋梵四天王說：『我現在把這個神咒，囑託給你們，以及這部經卷，在未來世，后五
【English Translation】 Without the afflictions of beings, all wishes are fulfilled.
Then, Vajrapani Bodhisattva immediately spoke the mantra, saying:
'Namo saptanam samyaksambuddhanam namah sarva vajradharanam tadyatha om vajre vajre maha vajre vajra pase dharani sama sama samanta apratighata vajre shama shama prashamantu me sarva vyadhaya kuru kuru sarva karma avarana nikshaya samaya manusmara bhagavan vajrapani sarva same pari puraya svaha'
'World Honored One! If there is someone who upholds the names of the Seven Buddhas, remembers the meritorious virtues of those Buddhas' original vows, and also upholds this mantra, reciting and expounding it, I will ensure that person's wishes are fulfilled, and they will lack nothing. If they wish to see me and inquire about good and evil, they should write this sutra, create images of the Seven Buddhas, and an image of Vajrapani Bodhisattva. In all of these images, they should place Buddha relics. In front of these images, as described above, they should make various offerings, prostrate, and circumambulate. They should generate a compassionate heart towards all beings, observe the eight precepts, bathe three times a day to purify themselves, change clothes three times a day, and from the eighth day of the waxing moon to the fifteenth day, recite the mantra one hundred and eight times each day, without any distraction in their mind. I will personally appear in their dreams, speak with them, and fulfill all their requests.'
At that time, the Bodhisattvas in the assembly all exclaimed, 'Excellent! Excellent! Vajrapani! The Dharani is inconceivable, truly well spoken!'
Then, the Seven Tathagatas spoke these words: 'We will protect the divine mantra you have spoken, for the benefit of all beings, so that they may all attain peace and happiness, and have their wishes fulfilled, and not allow this mantra to be hidden from the world.'
At that time, the Seven Buddhas told the Bodhisattvas and the Four Heavenly Kings of Shakra and Brahma: 'I now entrust this divine mantra to you, as well as this scripture, for the future world, the latter five
百歲，法欲滅時，汝等皆應護持是經，此經威力、利益甚多，能除眾罪，善愿皆遂。勿于薄福眾生，誹謗正法、毀賢聖者，授與斯經，令法速滅。」
爾時，東方七佛世尊，見此大眾，所作已辦，機緣滿足，無復疑心，各還本土，于其座上，忽然不現。
爾時，具壽阿難陀即從座起，禮佛雙足，右膝著地，合掌恭敬，而白佛言：「世尊！當何名此經？我等云何受持？」佛告阿難陀：「此經名為『七佛如來應正等覺本願功德殊勝莊嚴』，亦名『曼殊室利所問』，亦名『藥師琉璃光如來本願功德』，亦名『執金剛菩薩發願要期』，亦名『凈除一切業障』，亦名『所有愿求皆得圓滿』，亦名『十二大將發願護持』，如是名字，汝當奉持。」
時，薄伽梵說是經已，諸大菩薩及聲聞眾，天、龍、藥叉、健闥婆、阿蘇羅、揭路茶、緊那羅、莫呼洛伽，人、非人等，一切大眾，聞佛所說，皆大歡喜，信受奉行。
藥師琉璃光七佛本願經卷下
【現代漢語翻譯】 現代漢語譯本：'當佛法將要衰滅時，你們都應當護持這部經典。這部經典威力強大，利益眾多，能夠消除各種罪業，使美好的願望都能實現。不要將這部經典傳授給那些福報淺薄、誹謗正法、詆譭賢聖的人，以免加速佛法的衰敗。' 那時，東方七佛世尊（指過去七位佛陀），看到在場的大眾，該做的都已經完成，機緣已經成熟，不再有任何疑惑，就各自返回自己的佛土，在他們的座位上，忽然消失不見。 那時，具壽阿難陀（佛陀的十大弟子之一）立即從座位上站起來，禮拜佛陀的雙足，右膝跪地，合掌恭敬，對佛陀說：『世尊！這部經典應當叫什麼名字？我們應當如何受持？』佛陀告訴阿難陀：『這部經典名為《七佛如來應正等覺本願功德殊勝莊嚴》（指七位佛陀的本願功德殊勝莊嚴），也名為《曼殊室利所問》（指文殊菩薩所問），也名為《藥師琉璃光如來本願功德》（指藥師佛的本願功德），也名為《執金剛菩薩發願要期》（指金剛手菩薩的發願），也名為《凈除一切業障》（指能清凈一切業障），也名為《所有愿求皆得圓滿》（指能使所有願望都圓滿），也名為《十二大將發願護持》（指十二藥叉大將發願護持），這些名字，你們都應當奉持。』 這時，薄伽梵（佛陀的尊稱）說完這部經典后，諸大菩薩以及聲聞眾（指聽聞佛陀教誨的弟子），天、龍、藥叉（一種鬼神）、健闥婆（天上的樂神）、阿蘇羅（一種好戰的神）、揭路茶（一種大鳥）、緊那羅（天上的歌神）、莫呼洛伽（一種大蟒神），人、非人等，所有在場的大眾，聽聞佛陀所說，都非常歡喜，信受奉行。 《藥師琉璃光七佛本願經》卷下
【English Translation】 English version: 'When the Dharma is about to perish, you should all uphold this scripture. This scripture has great power and many benefits, it can eliminate all kinds of sins and make good wishes come true. Do not give this scripture to those with shallow blessings, who slander the true Dharma, and defame the virtuous and holy, lest it hasten the decline of the Dharma.' At that time, the Seven World Honored Ones of the East (referring to the seven Buddhas of the past), seeing that the assembly had completed what needed to be done, that the conditions were ripe, and that there were no more doubts, each returned to their own Buddha-lands, and suddenly disappeared from their seats. At that time, the Venerable Ananda (one of the Buddha's ten great disciples) immediately rose from his seat, bowed to the Buddha's feet, knelt on his right knee, joined his palms respectfully, and said to the Buddha: 'World Honored One! What should this scripture be called? How should we uphold it?' The Buddha told Ananda: 'This scripture is called 「The Meritorious Virtues and Sublime Adornments of the Fundamental Vows of the Seven Tathagatas, Worthy Ones, Rightly and Fully Awakened Ones」 (referring to the meritorious virtues and sublime adornments of the fundamental vows of the seven Buddhas), it is also called 「The Questions of Manjushri」 (referring to the questions of Manjushri Bodhisattva), it is also called 「The Meritorious Virtues of the Fundamental Vows of the Medicine Master Lapis Lazuli Light Tathagata」 (referring to the meritorious virtues of the fundamental vows of the Medicine Buddha), it is also called 「The Essential Aspirations of the Vajrapani Bodhisattva」 (referring to the aspirations of Vajrapani Bodhisattva), it is also called 「Purifying All Karmic Obstructions」 (referring to the ability to purify all karmic obstructions), it is also called 「All Wishes and Desires Are Fulfilled」 (referring to the ability to fulfill all wishes), it is also called 「The Twelve Great Generals Vow to Protect」 (referring to the twelve Yaksha generals who vow to protect), you should uphold these names.' At this time, after the Bhagavan (a respectful title for the Buddha) finished speaking this scripture, all the great Bodhisattvas and the assembly of Shravakas (referring to the disciples who heard the Buddha's teachings), Devas, Nagas, Yakshas (a type of ghost), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a type of large bird), Kinnaras (celestial singers), Mahoragas (a type of large serpent god), humans, non-humans, and all the assembly present, hearing what the Buddha had said, were all very happy, believed and accepted it, and practiced accordingly. The Lower Scroll of the Sutra of the Fundamental Vows of the Seven Medicine Master Lapis Lazuli Light Buddhas