T19n0928_修藥師儀軌佈壇法
大正藏第 19 冊 No. 0928 修藥師儀軌佈壇法
No. 928
重刻藥師七佛供養儀軌經序
昔我佛在廣嚴城。以梵音聲說藥師七佛本願功德經。傅至唐特。西藏王頌藏剛布譯為番文。以便彼國誦習。迨至國朝。王輩達賴喇嘛制供養儀軌經。體制尊嚴。儀文周密。後人如法修持。內具誠懇。外修節目。能令解脫世間眾苦。速證無上菩提。益莫大焉。顧西番文字華人多以未諳。后見顯親王傅儀賓公工布查布所譯漢本。文字允當與經旨相符。惜其原板無存。其中亦無佈壇法儀。與供養佛相方位二事謹錄。珍襲不敢自秘。久欲公之大眾。因力未逮。以致稽遲。今逢大檀越宗室祐容齋少宰。見刻此經。指示添繪壇儀各方位佛相。與三十五佛之相。及救度佛母二十一相。並以寫梵天文字數行。尤為莊重。復有檀越理藩院正郎定君。聞此刻經。欣然共濟。既得二大檀越。偶善捐資。贊成斯舉。(什)遂將譯成漢文。諸品經數卷。凡諸佛號。悉書二體字。同付剞劂裝成卷帙期傳不朽。奉諸蘭若。分諸信士。凡我同志共步善因。是役也不輕。予之夙願克完。而諸善友之財施即法施也。不可不為志之。因為之序云。
旹
大清道光歲次甲申嘉平月吉日凈住寺
住持
【現代漢語翻譯】 現代漢語譯本 《重刻藥師七佛供養儀軌經序》
昔日我佛在廣嚴城（Vaishali，古印度城市名）。以梵音聲宣說《藥師七佛本願功德經》。流傳至唐特（Tangut，西夏）。王頌藏剛布（name）譯為番文（Tibetan language）。以便那個國家的人誦讀學習。到了國朝（Qing Dynasty）。王輩（Royal class）喇嘛（Lama，藏傳佛教僧侶）制定了供養儀軌經。體制尊嚴，儀文周密。後人如果按照這個方法修持，內心真誠懇切，外在儀式完備，就能解脫世間的各種痛苦，迅速證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。益處非常大啊！ 考慮到西番文字（Tibetan language）華人大多不熟悉。後來見到顯親王傅儀賓公工布查布（name）所翻譯的漢文字。文字妥當，與經文的宗旨相符。可惜原來的刻板已經不存在了。其中也沒有佈置壇場的方法儀軌，以及供養佛像的方位這兩件事，我謹慎地記錄下來，珍藏著不敢獨自隱瞞。很久以來就想公之於衆，但因為能力不足，以致拖延至今。 現在遇到大施主宗室祐容齋少宰（name）。見到要刻這部經，指示要新增繪製壇場的儀軌和各個方位的佛像，以及三十五佛（Thirty-five Buddhas of Confession）的畫像，和救度佛母（Tara，度母）二十一相。並且用梵天文字（Brahmi script）書寫數行，更加顯得莊重。又有施主理藩院正郎定君（name）。聽說要刻這部經，欣然共同襄助。既然得到兩位大施主偶然發善心捐助資金，贊成這件事。 （我）於是將翻譯成漢文的各品經文數卷，凡是諸佛的名號，都用兩種字型書寫。一同交付雕版印刷，裝訂成卷，期望流傳不朽。奉獻給各個寺廟，分發給各位信士。凡是與我志同道合的人，共同行善。這件事也不算小。我的夙願得以完成，各位善友的財施也就是法施啊！不能不為此記述下來。因此寫下這篇序言。
時
大清道光（Daoguang，清朝皇帝年號）歲次甲申嘉平月吉日凈住寺
住持
【English Translation】 English version Preface to the Re-engraved Sutra of the Ritual for Offering to the Seven Medicine Buddhas
Once, the Buddha, in the city of Vaishali (廣嚴城), proclaimed the 'Sutra of the Fundamental Vows and Merits of the Seven Medicine Buddhas' (藥師七佛本願功德經) in a Brahma-like voice. It was transmitted to Tangut (唐特), where Wang Songzang Gangbu (王頌藏剛布) translated it into the Tibetan language (番文) for the people of that country to recite and study. Later, during the Qing Dynasty (國朝), the royal class (王輩) Lamas (喇嘛) created a ritual sutra for offerings. The structure was dignified, and the ritual text was thorough. If later generations cultivate according to this method, with sincerity in their hearts and complete external rituals, they can be liberated from all the sufferings of the world and quickly attain Anuttara-samyak-sambodhi (無上菩提). The benefits are immense! Considering that most Chinese people are unfamiliar with the Tibetan language (西番文字), I later saw the Chinese translation by Duke Gongbu Zhabu (工布查布), the tutor of Prince Xianqin (顯親王傅儀賓公). The text was appropriate and consistent with the sutra's teachings. Unfortunately, the original printing blocks no longer exist. It also lacked the methods and rituals for arranging the altar, as well as the directions for offering to the Buddha images. I carefully recorded these two matters, treasuring them and not daring to keep them secret for myself. I have long wanted to make them public, but due to my limited ability, I have delayed until now. Now, I have encountered the great benefactor Zongshi Yourong Zhai Shaozai (宗室祐容齋少宰). Upon seeing that this sutra was to be engraved, he instructed that the rituals for arranging the altar and the Buddha images in each direction should be added, as well as the images of the Thirty-five Buddhas of Confession (三十五佛), and the twenty-one forms of Tara (救度佛母). Furthermore, writing several lines in Brahmi script (梵天文字) would make it even more solemn. There is also the benefactor Ding Jun (定君), a secretary of the Court of Colonial Affairs (理藩院正郎). Upon hearing that this sutra was to be engraved, he gladly joined in to help. Since we have received donations from two great benefactors who have spontaneously developed a good heart, they have supported this endeavor. Therefore, I have taken the translated Chinese versions of the sutra in several volumes, and all the names of the Buddhas are written in two scripts. Together, they are handed over for engraving, printing, and binding into volumes, hoping that they will be passed down imperishably. They are offered to various monasteries and distributed to various believers. All those who share my aspirations will walk together on the path of good deeds. This undertaking is not small. My long-cherished wish has been fulfilled, and the financial donations of all the virtuous friends are also Dharma donations! It is impossible not to record this. Therefore, I write this preface.
Time:
Auspicious Day in the Auspicious Month of the Jia Shen Year of Daoguang (道光) of the Great Qing Dynasty (大清), at Jingzhu Temple (凈住寺)
Abbot
特授
盛京實勝寺掌印喇嘛阿旺查什書
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【現代漢語翻譯】 現代漢語譯本 特授 盛京實勝寺掌印喇嘛阿旺查什書 （此處省略圖片）
【English Translation】 English version Specially conferred. Written by Awang Chazhi, the seal-holding Lama of Shisheng Temple in Shengjing (present-day Shenyang). (Pictures omitted here)
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修藥師儀軌佈壇法
北京凈住寺住持阿旺扎什補譯
修習藥師七佛儀軌者有三。前行正宗末賽前行者。如七佛本願廣大功德總持儀軌經。攝唸誦法雲。敬禮七如來欲修儀軌者。當沐浴身。著新凈衣。食潔凈食。染污煩惱等心。悉皆屏除。於三寶功德本經利益。深生恭敬信解。觀修四無量心。行者若是在家。受持齋戒。白月八日起。于如意處。掃除潔凈。廣設幢幡。以為嚴飾。內建大香曼查拉。或以顏料細面。或以花米布之。其上安置佛相。或鑄畫塑皆可。如有舍利者更佳。及世出世間。一切眷屬之座位。皆如法設。諸供養者。亦皆盡力安置。七佛相前。各燃七燈。懸七首五色幡。復陳香花末香食藥及七珍八吉祥寶瓶等物俱備。如是佈設供養已。大眾坐安穩座。各入空性禪定。量力諷誦七佛本願功德經。及般若等廣大深密一切經典。然後盡力誦此總持儀軌。至少以七日為度。或二十一日。三十五日。至四十九日更妙。此他本儀軌中說也。予今宗其意。而造是儀軌者。其法有二。一佈壇法。二修習法。佈壇法者。于殊勝如意之處。上下四維潔凈莊嚴。中設一幾。若無幾者。立一凈臺。上以香藥涂之亦可。其上繪無比宮殿。四方四門。除去牌坊。其殿儀式準繩。雖
【現代漢語翻譯】 現代漢語譯本
修藥師儀軌佈壇法
北京凈住寺住持阿旺扎什補譯
修習藥師七佛儀軌者有三：前行、正宗、末賽。前行者，如《七佛本願廣大功德總持儀軌經》所說。《攝唸誦法》云：『敬禮七如來，欲修儀軌者，當沐浴身，著新凈衣，食潔凈食。染污煩惱等心，悉皆屏除。於三寶（佛、法、僧）功德、本經利益，深生恭敬信解。觀修四無量心（慈、悲、喜、舍）。』行者若是在家，受持齋戒，白月（新月）八日起，于如意處，掃除潔凈，廣設幢幡，以為嚴飾。內建大香曼查拉（壇城），或以顏料細面，或以花米布之。其上安置佛相，或鑄畫塑皆可。如有舍利者更佳。及世出世間，一切眷屬之座位，皆如法設。諸供養者，亦皆盡力安置。七佛相前，各燃七燈，懸七首五色幡。復陳香花末香食藥及七珍八吉祥寶瓶等物俱備。如是佈設供養已，大眾坐安穩座，各入空性禪定。量力諷誦《七佛本願功德經》，及《般若》等廣大深密一切經典。然後盡力誦此總持儀軌，至少以七日為度，或二十一日，三十五日，至四十九日更妙。此他本儀軌中說也。予今宗其意，而造是儀軌者，其法有二：一佈壇法，二修習法。佈壇法者，于殊勝如意之處，上下四維潔凈莊嚴。中設一幾。若無幾者，立一凈臺。上以香藥涂之亦可。其上繪無比宮殿，四方四門，除去牌坊。其殿儀式準繩，雖
【English Translation】 English version
Method of Arranging the Mandala for the Medicine Buddha Ritual
Supplemented and Translated by Awang Zhashi, Abbot of Jingzhu Temple, Beijing
There are three parts to practicing the ritual of the Seven Medicine Buddhas: the preliminary practices, the main practice, and the concluding session. For the preliminary practices, as stated in the 'Sutra of the Fundamental Vows and Vast Merits of the Seven Buddhas,' the 'Compendium of Recitation Methods' says: 'Homage to the Seven Tathagatas. Those who wish to practice this ritual should bathe, wear new and clean clothes, and eat pure food. All defiled and afflicted thoughts should be completely eliminated. Deep reverence, faith, and understanding should be cultivated towards the merits of the Three Jewels (Buddha, Dharma, Sangha) and the benefits of this sutra.' Meditate on the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity). If the practitioner is a layperson observing the precepts, starting from the eighth day of the white moon (new moon), in a desirable place, sweep and clean, and widely set up banners and streamers for adornment. Inside, construct a large fragrant Mandala (sacred enclosure), either with colored pigments and fine flour, or arranged with flower petals and rice. Place Buddha images on it, either cast, painted, or sculpted. It is even better if there are relics. Arrange the seats for all the retinue, both worldly and supramundane, according to the Dharma. All offerings should also be arranged to the best of one's ability. In front of each of the seven Buddha images, light seven lamps and hang seven five-colored banners. Also, arrange incense, flowers, powdered incense, food, medicine, and the Seven Treasures and Eight Auspicious Treasure Vases, all complete. Having arranged and offered in this way, the assembly sits on stable seats and enters into the samadhi of emptiness. Recite the 'Sutra of the Fundamental Vows and Merits of the Seven Buddhas' to the best of one's ability, as well as all the vast, profound, and secret sutras such as the 'Prajna (Perfection of Wisdom)' sutras. Then, recite this Dharani Ritual to the best of one's ability, for at least seven days, or twenty-one days, thirty-five days, or even better, forty-nine days. This is what is said in other ritual texts. Now, I follow its meaning and create this ritual, which has two parts: first, the method of arranging the mandala; second, the method of practice. The method of arranging the mandala is to purify and adorn a superior and desirable place, above, below, and in all four directions. Place a table in the center. If there is no table, erect a clean platform. It can also be smeared with fragrant medicine. Draw an unparalleled palace on it, with four sides and four doors, removing any archways. The standards for the palace's design, although
不按密部彈線法。而殿中八大乘之座位起。以至門曲。須不失度為要。其分色法。無比宮殿內。中立四方臺。三層階級。上層白色。中下二層。東方青色。南方黃色。西方紅色。北方綠色。上臺上面。安八瓣蓮華。中臺上面。安十六瓣蓮華。下臺上面。安二十四瓣蓮華。上臺中心及方隅蓮華瓣上。各安獅子寶座。中臺各安月輪寶座。下臺自東門起。右繞十護方神。及日月天。皆安山座。左繞十二藥叉大將。皆安錦緞座。四門中四王天。皆安蓮花月輪座。以上座位。或用顏料布之。其外地面。寶沙布之。以鳥[答/巴]拉花等。而為嚴飾。如極樂勝境之最妙莊嚴。外有垣墻。似鐵山圍繞。墻上升斗擎之寶檐。非同密儀墻上把檐。亦如廣大園中。梵地宮殿。其總義應知。
凡制儀軌雖多。今遵佛子無著賢德師。所著之式。上臺中央。獅子寶座上。安兒如曼資形。其上鋪經幅。幅上住八百頌經夾。東方安釋迦牟尼佛黃色。右手鎮地印。左手正定印。南方威音王如來黃色。右手施愿印。左手正定印。西方無憂最勝如來淺紅色。二手等持印。北方善名稱吉祥王如來黃色。右手施無畏印。左手正定印。東北隅藥師琉璃光王如來藍色。右手施愿印。持阿嚕喇果(即訶子也)左手正定印。上安缽盂。東南隅金色無垢如來黃色。二
【現代漢語翻譯】 現代漢語譯本： 不按照密部的彈線法，而是從殿中八大乘（Mahayana，佛教宗派）的座位開始，直到門邊的彎曲處，都必須不失尺寸為要。關於分色法，要像無比宮殿內那樣，中央設立四方臺，有三層階級。上層是白色，中間和下層，東方是青色，南方是黃色，西方是紅色，北方是綠色。上臺的上面，安放八瓣蓮花；中臺的上面，安放十六瓣蓮花；下臺的上面，安放二十四瓣蓮花。上臺的中心以及四角的蓮花瓣上，各安放獅子寶座。中臺各安放月輪寶座。下臺從東門開始，向右環繞十護方神（Dikpala），以及日月天（Surya and Chandra），都安放在山座上。向左環繞十二藥叉大將（Yaksa Generals），都安放在錦緞座上。四個門中的四大天王（Four Heavenly Kings），都安放在蓮花月輪座上。以上的座位，可以用顏料佈置。其外的地面，用寶沙鋪設，用鳥[答/巴]拉花等來作為莊嚴的裝飾，如同極樂勝境（Sukhavati）最美妙的莊嚴。外面有垣墻，像鐵山一樣圍繞著。墻上升起斗拱支撐的寶檐，不同於密儀墻上直接把檐安上。也像廣大園林中的梵地宮殿。其總體的意義應該瞭解。
凡是製作儀軌雖然很多，現在遵從佛子無著賢德師（Asanga）所著的樣式。上臺的中央，獅子寶座上，安放兒如曼資形（Manjushri，文殊菩薩），其上鋪經幅，經幅上放置八百頌經夾。東方安放釋迦牟尼佛（Sakyamuni Buddha），黃色，右手是鎮地印（Bhumisparsha Mudra），左手是正定印（Dhyana Mudra）。南方威音王如來（King of Awesome Sound Tathagata），黃色，右手是施愿印（Varada Mudra），左手是正定印。西方無憂最勝如來（Most Excellent Sorrowless Tathagata），淺紅色，雙手是等持印（Samadhi Mudra）。北方善名稱吉祥王如來（King of Auspicious Fame Tathagata），黃色，右手是施無畏印（Abhaya Mudra），左手是正定印。東北隅藥師琉璃光王如來（Bhaisajyaguru），藍色，右手是施愿印，持阿嚕喇果（Arura fruit，即訶子也），左手是正定印，上面安放缽盂。東南隅金色無垢如來（Golden Immaculate Tathagata），黃色，雙手...
【English Translation】 English version: Not according to the plumb-line method of the Tantras, but starting from the seats of the Eight Great Vehicles (Mahayana, a school of Buddhism) in the hall, up to the curves by the doors, it is essential not to lose the proper dimensions. Regarding the method of color division, it should be like that within an unparalleled palace, with a square platform erected in the center, having three tiers. The upper tier is white, while the middle and lower tiers are blue in the east, yellow in the south, red in the west, and green in the north. On the upper platform, place eight-petaled lotuses; on the middle platform, place sixteen-petaled lotuses; and on the lower platform, place twenty-four-petaled lotuses. On the center of the upper platform and on the lotus petals at the corners, place lion thrones. On the middle platform, place moon-disc thrones. On the lower platform, starting from the east gate, encircle to the right the Ten Guardian Deities (Dikpala), and the Sun and Moon Gods (Surya and Chandra), all placed on mountain seats. Encircle to the left the Twelve Yaksha Generals (Yaksa Generals), all placed on brocade seats. The Four Heavenly Kings (Four Heavenly Kings) in the four gates are all placed on lotus-moon-disc seats. The above seats may be arranged with paints. The ground outside is covered with precious sand, and adorned with bird [答/巴]拉 flowers, etc., like the most wonderful adornment of the Pure Land of Ultimate Bliss (Sukhavati). Outside, there is a surrounding wall, like a mountain of iron. On the wall rise treasure eaves supported by brackets, unlike the direct placement of eaves on the walls in secret rituals. It is also like the palace of Brahma in a vast garden. The overall meaning should be understood.
Although there are many ways to create ritual manuals, now we follow the style written by the Buddhist son Asanga (Asanga), a virtuous teacher. In the center of the upper platform, on the lion throne, place an image of Manjushri (Manjushri, the Bodhisattva of Wisdom), upon which a scripture banner is spread, and on the banner is placed a scripture clamp holding eight hundred verses. In the east, place Sakyamuni Buddha (Sakyamuni Buddha), yellow in color, with his right hand in the earth-touching mudra (Bhumisparsha Mudra) and his left hand in the meditation mudra (Dhyana Mudra). In the south, place King of Awesome Sound Tathagata (King of Awesome Sound Tathagata), yellow in color, with his right hand in the boon-granting mudra (Varada Mudra) and his left hand in the meditation mudra. In the west, place Most Excellent Sorrowless Tathagata (Most Excellent Sorrowless Tathagata), light red in color, with both hands in the samadhi mudra (Samadhi Mudra). In the north, place King of Auspicious Fame Tathagata (King of Auspicious Fame Tathagata), yellow in color, with his right hand in the fear-not mudra (Abhaya Mudra) and his left hand in the meditation mudra. In the northeast corner, place Bhaisajyaguru (Bhaisajyaguru), blue in color, with his right hand in the boon-granting mudra, holding an Arura fruit (Arura fruit, also known as Haritaki), and his left hand in the meditation mudra, with a bowl placed on top. In the southeast corner, place Golden Immaculate Tathagata (Golden Immaculate Tathagata), yellow in color, with both hands...
手說法印。西南隅法海雷音如來淺紅色。二手說法印。西北隅法海勝慧遊戲神通如來紅色。右手施愿印。左手正定印。以上八如來相。俱披金紅法衣。相好莊嚴結金剛跏趺坐。
中臺蓮華瓣上。東方正座。安文殊菩薩相金紅色。左手持經。右手執劍。其右邊救脫菩薩白色。二手金剛拳印。按于兩𦜮。微慢相而坐。東北隅日光遍照菩薩金紅色。右手執烏[答/巴]拉花。花上安梵夾。上嚴日輪相。左手金剛拳印。按于𦜮上。文殊之左金剛手菩薩綠色右手執杵當胸。左手持寶鬘。東南隅月光遍照菩薩白色。右手執烏[答/巴]拉花。花上安梵夾。上嚴月牙相。左手金剛拳印。按于𦜮上。此外十一大持菩薩。依本經序所載者。南方正坐安觀世音菩薩相白色。手執蓮華。其左大慧菩薩黃色。手執蓮華。上嚴一目。其右慈氏菩薩黃色。手執龍華樹。上嚴軍遲(即澡瓶也)西南隅辯積菩薩白色。手執劍。西方正坐不空超越菩薩白色。手執劍。其左妙端菩薩白色。手執蓮華樹。上嚴梵夾其上嚴寶珠。其右破冥慧菩薩白色。手執杖。西北隅善思維菩薩白色。手持寶瓶。北方正座須彌積菩薩白色。手執蓮華樹。上嚴月牙相。其左微妙音菩薩淺藍色。手執烏[答/巴]拉花。上嚴杵及焰寶珠。其右持妙高峰王菩薩黃色。手執寶穗。此
【現代漢語翻譯】 現代漢語譯本 手結說法印。西南角是法海雷音如來（Dharma-samudra-ghoṣa-nirghoṣa Buddha），淺紅色，雙手結說法印。 西北角是法海勝慧遊戲神通如來（Dharma-samudra-śreṣṭha-prajñā-krīḍābhijña Buddha），紅色，右手施愿印，左手正定印。以上八如來像，都披著金色和紅色的法衣，相貌莊嚴，結金剛跏趺坐。
中臺蓮花瓣上，東方正座，安放文殊菩薩（Mañjuśrī Bodhisattva）像，金紅色，左手持經，右手執劍。他的右邊是救脫菩薩（Mukti-pradāna Bodhisattva），白色，雙手結金剛拳印，按在兩膝上，姿態稍微舒緩地坐著。東北角是日光遍照菩薩（Sūryaprabha Bodhisattva），金紅色，右手執烏巴拉花（utpala，藍色蓮花），花上安放梵篋（經書），上面裝飾著日輪相，左手結金剛拳印，按在膝上。文殊菩薩的左邊是金剛手菩薩（Vajrapāṇi Bodhisattva），綠色，右手執金剛杵當胸，左手持寶鬘。東南角是月光遍照菩薩（Candraprabha Bodhisattva），白色，右手執烏巴拉花，花上安放梵篋，上面裝飾著月牙相，左手結金剛拳印，按在膝上。此外還有十一大持菩薩，依照本經序中所記載的。 南方正座安放觀世音菩薩（Avalokiteśvara Bodhisattva）像，白色，手執蓮花。他的左邊是大慧菩薩（Mahāmati Bodhisattva），黃色，手執蓮花，上面裝飾著一隻眼睛。他的右邊是慈氏菩薩（Maitreya Bodhisattva），黃色，手執龍華樹，上面裝飾著軍持（kuṇḍikā，即澡瓶）。西南角是辯積菩薩（Pratibhānakūṭa Bodhisattva），白色，手執劍。西方正座是不空超越菩薩（Amoghatara Bodhisattva），白色，手執劍。他的左邊是妙端菩薩（Śrīketu Bodhisattva），白色，手執蓮花樹，上面裝飾著梵篋，梵篋上裝飾著寶珠。他的右邊是破冥慧菩薩（Timihāri-mati Bodhisattva），白色，手執杖。西北角是善思維菩薩（Suvicintita Bodhisattva），白色，手持寶瓶。北方正座是須彌積菩薩（Sumerukūṭa Bodhisattva），白色，手執蓮花樹，上面裝飾著月牙相。他的左邊是微妙音菩薩（Sūkṣmasvara Bodhisattva），淺藍色，手執烏巴拉花，上面裝飾著金剛杵和火焰寶珠。他的右邊是持妙高峰王菩薩（Śrīkūṭarāja Bodhisattva），黃色，手執寶穗。此
【English Translation】 English version Hand gesture of expounding the Dharma. In the southwest corner is Dharma-samudra-ghoṣa-nirghoṣa Tathagata (法海雷音如來, The Thus Come One with the Ocean of Dharma's Thunderous Sound), light red in color, with both hands in the gesture of expounding the Dharma. In the northwest corner is Dharma-samudra-śreṣṭha-prajñā-krīḍābhijña Tathagata (法海勝慧遊戲神通如來, The Thus Come One with the Ocean of Dharma's Superior Wisdom, Playful Supernatural Powers), red in color, with the right hand in the gesture of granting wishes and the left hand in the gesture of meditation. The above are the images of the eight Tathagatas, all wearing golden and red Dharma robes, with dignified appearances, seated in the vajra posture.
On the lotus petals of the central platform, in the eastern direction, is the image of Mañjuśrī Bodhisattva (文殊菩薩, Bodhisattva of Wisdom), golden-red in color, holding a scripture in the left hand and a sword in the right hand. To his right is Mukti-pradāna Bodhisattva (救脫菩薩, Bodhisattva of Deliverance), white in color, with both hands in the vajra fist gesture, resting on both knees, seated in a slightly relaxed posture. In the northeast corner is Sūryaprabha Bodhisattva (日光遍照菩薩, Bodhisattva of Sunlight), golden-red in color, holding an utpala flower (烏巴拉花, blue lotus) in the right hand, with a Sanskrit book on the flower, adorned with a sun disc, and the left hand in the vajra fist gesture, resting on the knee. To the left of Mañjuśrī is Vajrapāṇi Bodhisattva (金剛手菩薩, Bodhisattva Holding the Vajra), green in color, holding a vajra (杵) to the chest with the right hand and a jeweled garland in the left hand. In the southeast corner is Candraprabha Bodhisattva (月光遍照菩薩, Bodhisattva of Moonlight), white in color, holding an utpala flower in the right hand, with a Sanskrit book on the flower, adorned with a crescent moon, and the left hand in the vajra fist gesture, resting on the knee. In addition, there are eleven great Bodhisattvas, as described in the introduction to this sutra. In the southern direction is the image of Avalokiteśvara Bodhisattva (觀世音菩薩, Bodhisattva Who Hears the Cries of the World), white in color, holding a lotus flower. To his left is Mahāmati Bodhisattva (大慧菩薩, Bodhisattva of Great Wisdom), yellow in color, holding a lotus flower, adorned with one eye. To his right is Maitreya Bodhisattva (慈氏菩薩, Bodhisattva of Loving-Kindness), yellow in color, holding a dragon flower tree, adorned with a kuṇḍikā (軍遲, water bottle). In the southwest corner is Pratibhānakūṭa Bodhisattva (辯積菩薩, Bodhisattva of Eloquence), white in color, holding a sword. In the western direction is Amoghatara Bodhisattva (不空超越菩薩, Bodhisattva of Unsurpassed Infallibility), white in color, holding a sword. To his left is Śrīketu Bodhisattva (妙端菩薩, Bodhisattva of Auspicious Banner), white in color, holding a lotus flower tree, adorned with a Sanskrit book, which is adorned with a jewel. To his right is Timihāri-mati Bodhisattva (破冥慧菩薩, Bodhisattva Who Destroys the Darkness of Wisdom), white in color, holding a staff. In the northwest corner is Suvicintita Bodhisattva (善思維菩薩, Bodhisattva of Good Thought), white in color, holding a treasure vase. In the northern direction is Sumerukūṭa Bodhisattva (須彌積菩薩, Bodhisattva of Mount Sumeru), white in color, holding a lotus flower tree, adorned with a crescent moon. To his left is Sūkṣmasvara Bodhisattva (微妙音菩薩, Bodhisattva of Subtle Sound), light blue in color, holding an utpala flower, adorned with a vajra and a flaming jewel. To his right is Śrīkūṭarāja Bodhisattva (持妙高峰王菩薩, Bodhisattva King of the Auspicious Peak), yellow in color, holding a treasure spike. This
十一尊菩薩相。右手各結自印當胸。左手金剛拳印扶𦜮。眾寶莊嚴。身著各色天衣。具柔善相。菩薩跏趺而坐。
下臺蓮華瓣座上。自東門內。左列極畏藥叉大將。黃色持杵。其右金剛藥叉大將。青色持劍。次執嚴藥叉大將。黃色持捧。東北隅執星藥叉大將。淺藍色持捧。北方執風藥叉大將。紅色持三股叉。居處藥叉大將。煙色持劍。執力藥叉大將。紅色持捧。執飲藥叉大將。黃色持捧。西北隅執言藥叉大將。黃色持斧。西方執想藥叉大將。黃色持索。執動藥叉大將。藍色持捧。圓作藥叉大將。紅色持輪。以上藥叉大將。右手各結自印當胸。左手皆持寶鼠。口吐寶珠。眾寶莊嚴。身著天衣。腹大體胖。形相可畏。皆猶帝王遊戲而坐。
東門內右列車坐上。日光天子。紅色二手擎日輪。其左鵝座上。月光天子。白色手持月輪。次鵝座上梵天。四面黃色。右手持輪。左手持寶瓶。東南隅象座上帝釋天。白色持杵。南方山羊座上火天。紅色手持火爐。水牛座上閻摩天。藍色持捧。起尸座上啰叉天。青色持劍。水獸座上水天。白色二手持蛇索。西南隅鹿座上風天。淺藍色持風幡。西方馬座上藥叉天。黃色持捧。牛座上自在天。白色持叉。豬座上地天母。黃色二手持瓶。彼等諸天。頭戴寶冠身著天衣。
東門
【現代漢語翻譯】 現代漢語譯本： 十一尊菩薩像，每尊菩薩的右手都在胸前結著各自的手印，左手則結金剛拳印扶著鞶（pán）。菩薩們以眾寶莊嚴其身，身穿各色天衣，面容柔和慈善。菩薩們都結跏趺坐。
在下方的蓮花瓣座上，從東門內開始，左邊排列著極畏藥叉大將（jí wèi yè chā dà jiàng），身色黃色，手持寶杵。他的右邊是金剛藥叉大將（jīng gāng yè chā dà jiàng），身色青色，手持寶劍。其次是執嚴藥叉大將（zhí yán yè chā dà jiàng），身色黃色，手持捧。東北角是執星藥叉大將（zhí xīng yè chā dà jiàng），身色淺藍色，手持捧。北方是執風藥叉大將（zhí fēng yè chā dà jiàng），身色紅色，手持三股叉。居處藥叉大將（jū chù yè chā dà jiàng），身色煙色，手持寶劍。執力藥叉大將（zhí lì yè chā dà jiàng），身色紅色，手持捧。執飲藥叉大將（zhí yǐn yè chā dà jiàng），身色黃色，手持捧。西北角是執言藥叉大將（zhí yán yè chā dà jiàng），身色黃色，手持斧。西方是執想藥叉大將（zhí xiǎng yè chā dà jiàng），身色黃色，手持繩索。執動藥叉大將（zhí dòng yè chā dà jiàng），身色藍色，手持捧。圓作藥叉大將（yuán zuò yè chā dà jiàng），身色紅色，手持輪。以上這些藥叉大將，右手都在胸前結著各自的手印，左手都拿著吐著寶珠的寶鼠。以眾寶莊嚴其身，身穿天衣，腹部肥大，體態臃腫，相貌可畏。他們都像帝王一樣遊戲而坐。
東門內右邊排列著車座上的日光天子（rì guāng tiān zǐ），身色紅色，雙手擎著日輪。他的左邊是鵝座上的月光天子（yuè guāng tiān zǐ），身色白色，手持月輪。其次是鵝座上的梵天（fàn tiān），四面都是黃色，右手持輪，左手持寶瓶。東南角是象座上的帝釋天（dì shì tiān），身色白色，手持寶杵。南方是山羊座上的火天（huǒ tiān），身色紅色，手持火爐。水牛座上的閻摩天（yán mó tiān），身色藍色，手持捧。起尸座上的啰叉天（luō chā tiān），身色青色，手持寶劍。水獸座上的水天（shuǐ tiān），身色白色，雙手持蛇索。西南角是鹿座上的風天（fēng tiān），身色淺藍色，手持風幡。西方是馬座上的藥叉天（yè chā tiān），身色黃色，手持捧。牛座上的自在天（zì zài tiān），身色白色，手持三叉戟。豬座上的地天母（dì tiān mǔ），身色黃色，雙手持寶瓶。他們這些天神，頭戴寶冠，身穿天衣。
東門
【English Translation】 English version: Eleven Bodhisattva images. Each Bodhisattva's right hand forms its own mudra (hand gesture) at the chest, while the left hand forms the vajra fist mudra supporting the pan (a type of belt or girdle). They are adorned with various jewels and wear celestial robes of different colors, possessing gentle and benevolent appearances. The Bodhisattvas are seated in the lotus position (vajrasana).
On the lotus petal seats below, starting from inside the east gate, on the left are arranged the Extremely Fearful Yaksha General (Jī wèi yè chā dà jiàng), yellow in color, holding a staff. To his right is the Vajra Yaksha General (Jīng gāng yè chā dà jiàng), blue in color, holding a sword. Next is the Strict Yaksha General (Zhí yán yè chā dà jiàng), yellow in color, holding a scepter. In the northeast corner is the Star Yaksha General (Zhí xīng yè chā dà jiàng), light blue in color, holding a scepter. To the north is the Wind Yaksha General (Zhí fēng yè chā dà jiàng), red in color, holding a trident. The Dwelling Yaksha General (Jū chù yè chā dà jiàng), smoke-colored, holding a sword. The Strength Yaksha General (Zhí lì yè chā dà jiàng), red in color, holding a scepter. The Drinking Yaksha General (Zhí yǐn yè chā dà jiàng), yellow in color, holding a scepter. In the northwest corner is the Speech Yaksha General (Zhí yán yè chā dà jiàng), yellow in color, holding an axe. To the west is the Thought Yaksha General (Zhí xiǎng yè chā dà jiàng), yellow in color, holding a rope. The Motion Yaksha General (Zhí dòng yè chā dà jiàng), blue in color, holding a scepter. The Round Action Yaksha General (Yuán zuò yè chā dà jiàng), red in color, holding a wheel. The above Yaksha Generals each form their own mudra at the chest with their right hand, and each holds a jeweled rat in their left hand, which spits out jewels from its mouth. They are adorned with various jewels, wear celestial robes, have large bellies and stout bodies, and have fearsome appearances. They all sit as if playing like emperors.
Inside the east gate, on the right, arranged on a chariot seat, is the Sun Deity (Rì guāng tiān zǐ), red in color, holding a sun disc with both hands. To his left, on a goose seat, is the Moon Deity (Yuè guāng tiān zǐ), white in color, holding a moon disc. Next, on a goose seat, is Brahma (Fàn tiān), with four yellow faces, holding a wheel in his right hand and a treasure vase in his left hand. In the southeast corner, on an elephant seat, is Indra (Dì shì tiān), white in color, holding a vajra. To the south, on a goat seat, is Agni (Huǒ tiān), red in color, holding a fire stove. On a water buffalo seat is Yama (Yán mó tiān), blue in color, holding a scepter. On a corpse seat is Rakshasa (Luō chā tiān), blue in color, holding a sword. On a water beast seat is Varuna (Shuǐ tiān), white in color, holding a snake rope with both hands. In the southwest corner, on a deer seat, is Vayu (Fēng tiān), light blue in color, holding a wind banner. To the west, on a horse seat, is a Yaksha Deity (Yè chā tiān), yellow in color, holding a scepter. On a bull seat is Shiva (Zì zài tiān), white in color, holding a trident. On a pig seat is the Earth Goddess (Dì tiān mǔ), yellow in color, holding a vase with both hands. These deities wear jeweled crowns and celestial robes.
East Gate
中持國天王。白色二手持琵琶。南門中增長天王藍色持劍。西門中廣目天王。紅色持蛇索。北門中多聞天王。黃色持寶鼠。以上四天王。頭戴寶冠。身著天衣。兩足並立。如是等相。不論香藥木泥畫塑皆可。金銀造之尤妙。惟須宗儀軌佈列為要。皆面向中央。
按古本原無繪畫之說。期為方便之用。若無畫相。以曼查拉照前儀軌。用花米布之亦可。雖如是說于彼非作佛想。其處亦不可亂為要。須冀諦實攝授。自成廣大座。上請諸佛降臨。非入前所布也。必依經言造相七軀之力。實為真要。七佛並其眷屬。亦乘此力而現。自請眾賓之智慧至旋逝者。亦不應疑。皆由諸賢智者之能量所作而然。安置畢。然後陳設供養。其供養中。每一佛前。各燃七燈。各懸七首彩幡。此為要供。因救脫菩薩愿文所載也。又以各品香藥。所制功德水。涂香。或鮮花。或造花。栴檀香。阿嘠嚕香。都嚕嘠香等燒香。乃至諸品香面所作香供。以各品美味為食供。諸藥為藥供。幢幡衣服。七珍。八寶。八吉祥等。供物豐足。每作七分尤善藥叉大將。護方土地等諸神前。無供亦可。今按本經儀軌。應獻食供。每類一分。然後將香藥水盈滿總持寶瓶。以絹帛系項。瓶口插以果枝。而為莊嚴惟施主須虔懇恭敬在會之比丘大眾。誦八百頌。及般若等深
【現代漢語翻譯】 現代漢語譯本 持國天王（Dhṛtarāṣṭra，東方守護神）。白色，雙手持琵琶。 增長天王（Virūḍhaka，南方守護神）位於南門，藍色，持劍。 廣目天王（Virūpākṣa，西方守護神）位於西門，紅色，持蛇索。 多聞天王（Vaiśravaṇa，北方守護神）位於北門，黃色，持寶鼠。 以上四大天王，頭戴寶冠，身著天衣，雙足並立。這些形象，無論是用香、藥、木、泥、繪畫還是雕塑都可以，用金銀製作尤其精妙。但必須按照儀軌佈置排列，都要面向中央。
按照古本，原本沒有繪畫的說法，這只是爲了方便使用。如果沒有畫像，可以用曼查拉（maṇḍala，壇城）按照之前的儀軌，用花米佈置也可以。雖然這樣說，但不要把他們當作佛來想。那個地方也不可隨意擾亂，務必期望真實的攝受，自然成就廣大的座位。請諸佛降臨，不是進入之前所佈置的壇城。必須依照經文所說，塑造七尊佛像的力量，才是真正重要的。七佛及其眷屬，也憑藉此力量而顯現。自己迎請眾賓的智慧直至旋逝者，也不應該懷疑。這些都是由諸位賢智者的能量所作而成的。安置完畢后，然後陳設供養。在供養中，每一尊佛前，各燃七盞燈，各懸掛七首彩幡，這是重要的供養，因為救脫菩薩（Cudgraha Bodhisattva）的愿文中有記載。又以各種香藥所製成的功德水、涂香，或鮮花，或人造花，栴檀香（candana），阿嘠嚕香（aguru），都嚕嘠香（turukka）等燒香，乃至各種香面所作的香供。以各種美味作為食物供養，各種藥物作為藥物供養，幢幡衣服，七寶，八寶，八吉祥等，供物豐足，每樣做七份尤其好。藥叉（yakṣa）大將、護方土地等諸神前，沒有供養也可以。現在按照本經儀軌，應該獻上食物供養，每類一份。然後將香藥水盈滿總持寶瓶，用絹帛繫在瓶頸上，瓶口插上果枝作為莊嚴。只有施主需要虔誠恭敬，在場的比丘大眾誦八百頌及般若等深奧的經典。
【English Translation】 English version Dhṛtarāṣṭra (Guardian King of the East). White, holding a pipa (lute) with both hands. Virūḍhaka (Guardian King of the South) is at the South gate, blue, holding a sword. Virūpākṣa (Guardian King of the West) is at the West gate, red, holding a snake-lasso. Vaiśravaṇa (Guardian King of the North) is at the North gate, yellow, holding a treasure-mouse. The above Four Heavenly Kings, wearing jeweled crowns and celestial robes, stand with both feet together. Such images, whether made of incense, medicine, wood, clay, painting, or sculpture, are all acceptable, but those made of gold and silver are especially exquisite. However, it is essential to arrange them according to the ritual procedures, all facing the center.
According to the ancient texts, there was originally no mention of painting; this is only for convenience. If there are no images, a maṇḍala can be used according to the previous ritual procedures, and it can also be arranged with flowers and rice. Although it is said in this way, do not think of them as Buddhas. That place should not be disturbed at will; it is necessary to hope for true reception and naturally achieve a vast seat. Invite the Buddhas to descend, not to enter the maṇḍala arranged before. It is essential to rely on the scriptures and create the power of seven Buddha images, which is truly important. The Seven Buddhas and their retinues also appear by virtue of this power. One should not doubt the wisdom of inviting the guests until the moment of their departure. These are all made possible by the energy of the wise and virtuous. After the placement is complete, then arrange the offerings. In the offerings, in front of each Buddha, light seven lamps and hang seven colorful banners, which is an important offering, as recorded in the vows of Cudgraha Bodhisattva. Also, use merit water, scented ointment made from various fragrant medicines, or fresh flowers, or artificial flowers, candana (sandalwood), aguru, turukka, etc., for incense burning, and even incense offerings made from various fragrant powders. Use various delicacies as food offerings, various medicines as medicine offerings, banners, clothing, seven treasures, eight treasures, eight auspicious symbols, etc., abundant offerings, and it is especially good to make seven portions of each. It is acceptable if there are no offerings in front of the yakṣa generals, the guardian deities of the land, etc. Now, according to the ritual procedures of this scripture, food offerings should be presented, one portion of each type. Then fill the samādhi treasure vase with fragrant medicine water, tie it with silk around the neck of the bottle, and decorate the mouth of the bottle with fruit branches. Only the donor needs to be devout and respectful, and the assembly of monks should recite the Eight Hundred Verses and profound scriptures such as the Prajñā.
密修多羅。以為助法。
此儀軌雖隨時皆可修。若擇七吉日修之。功德勝常日百千萬倍。何者為七。一佛處胎日。系己未仲夏十五日。二佛降生日。系庚申四月七日。三佛出家日。系戊子暮春八日。四佛成道日。系甲午四月十五日。五佛于鹿苑轉四諦法輪日。系成道本年季夏六月四日。六佛從忉利天下還日。系庚子仲秋二十二日。七佛般涅槃日。系庚辰四月十五日。此等吉日。記定無差。若以薩佳瓦法師。所說降生日期。系丁卯歲暮春八日。若依普解子大師。所說降生於甲午歲。若依喀切班禪。及輟普羅匝斡二師。說下還日。系婁月二十二日。彼等明賢所說之義。深密難量。不能盡述。
我所說者。于常行者同。又見雜阿含經及涅槃等經。所說佛現神變日(二月二日)得證菩提日。初轉法輪日。及下還日。此四大吉日。凡作善事者。勝常日千百億倍。功德無量矣(二修習法載於本經)。
修藥師儀軌佈壇法竟
【現代漢語翻譯】 現代漢語譯本： 密修多羅，作為輔助修法。
此儀軌雖然隨時都可以修習，但若選擇在七個吉祥日修習，其功德勝過平日百千萬倍。哪七個吉祥日呢？一是佛陀入胎日，對應己未年仲夏五月十五日。二是佛陀降生日，對應庚申年四月七日。三是佛陀出家日，對應戊子年暮春三月八日。四是佛陀成道日，對應甲午年四月十五日。五是佛陀在鹿野苑初轉四諦法輪日，對應成道本年季夏六月四日。六是佛陀從忉利天（Trayastrimsa，三十三天）下還人間日，對應庚子年仲秋八月二十二日。七是佛陀般涅槃日，對應庚辰年四月十五日。這些吉祥日，記錄確定，沒有差錯。如果按照薩佳瓦（Sakya pa）法師所說的降生日期，對應丁卯年暮春三月八日。如果依照普解子大師所說，降生於甲午年。如果依照喀切班禪（Kache Panchen）以及輟普羅匝斡（Tsurpu Lotsawa）二位大師所說，下還日對應婁宿月（Lunar month）二十二日。他們這些賢明之士所說的意義，深奧秘密難以衡量，不能全部敘述。
我所說的這些，與通常的說法相同。又見《雜阿含經》以及《涅槃經》等經典所說的佛陀顯現神變日（二月二日），得證菩提日，初轉法輪日，以及下還日。這四大吉祥日，凡是做善事的人，勝過平日千百億倍，功德無量啊（修習方法記載於本經）。
修藥師儀軌的佈置壇場方法完畢。
【English Translation】 English version: The secret sutra is used as an auxiliary method.
Although this ritual can be practiced at any time, if it is practiced on the seven auspicious days, the merit is a hundred million times greater than usual. What are the seven? First, the day the Buddha entered the womb, corresponding to the 15th day of the fifth lunar month in the year of Jiwei. Second, the day the Buddha was born, corresponding to the 7th day of the fourth lunar month in the year of Gengshen. Third, the day the Buddha renounced the world, corresponding to the 8th day of the third lunar month in the year of Wuzi. Fourth, the day the Buddha attained enlightenment, corresponding to the 15th day of the fourth lunar month in the year of Jiawu. Fifth, the day the Buddha first turned the Wheel of Dharma of the Four Noble Truths in the Deer Park, corresponding to the 4th day of the sixth lunar month in the year of enlightenment. Sixth, the day the Buddha descended from Trayastrimsa Heaven (忉利天) back to the human world, corresponding to the 22nd day of the eighth lunar month in the year of Gengzi. Seventh, the day the Buddha entered Parinirvana, corresponding to the 15th day of the fourth lunar month in the year of Gengchen. These auspicious days are recorded and confirmed without error. According to Sakya pa (薩佳瓦) masters, the birth date corresponds to the 8th day of the third lunar month in the year of Dingmao. According to Master Pujiezi, the birth occurred in the year of Jiawu. According to Kache Panchen (喀切班禪) and Tsurpu Lotsawa (輟普羅匝斡), the day of descent corresponds to the 22nd day of the lunar month (婁宿月). The meanings expressed by these wise individuals are profound and difficult to measure, and cannot be fully described.
What I have said is the same as what is commonly practiced. Furthermore, the Sutra of Miscellaneous Āgamas and the Nirvana Sutra, among others, mention the day the Buddha manifested miraculous powers (February 2nd), the day of attaining Bodhi, the day of the first turning of the Wheel of Dharma, and the day of descent. On these four great auspicious days, those who perform good deeds will gain a hundred billion times more merit than on ordinary days. The merit is immeasurable (the practice methods are recorded in this sutra).
The method of arranging the mandala for the Medicine Buddha ritual is complete.