T20n1161_佛說觀藥王藥上二菩薩經
大正藏第 20 冊 No. 1161 佛說觀藥王藥上二菩薩經
No. 1161
佛說觀藥王藥上二菩薩經
宋西域三藏疆良耶舍(宋言時稱)譯
如是我聞。一時佛在毗耶離國獼猴林中青蓮池精舍。與大比丘眾千二百五十人俱。尊者摩訶迦葉。尊者舍利弗。尊者大目犍連。尊者摩訶迦旃延。如是等眾所知識。復有菩薩摩訶薩一萬人俱。其名曰妙(丹藏有德字)臂菩薩。善音菩薩。寂音菩薩。寶德菩薩。慧德菩薩。文殊師利菩薩。彌勒菩薩。如是等上首者也。復有十億菩薩摩訶薩從十方來。賢首菩薩。千(丹本作才字)首菩薩。觀世音菩薩。大勢至菩薩。藥王菩薩。藥上菩薩。普賢菩薩。賢護菩薩。梵天菩薩。梵幢菩薩等。復有毗耶離諸離車子五百人俱。長者主月蓋。長者子寶積等皆悉集會。爾時世尊入普光三昧。身諸毛孔放雜色光。照獼猴林作七寶色。光出林上化成寶蓋。十方世界諸希有事悉現蓋中。爾時長者子寶積。即從座起詣阿難所。白言大德世尊今日入於三昧。舉身放光。必說妙法。唯愿大德宜知此時。阿難答曰。長者子佛入三昧。吾不敢請。說是語時佛眼放光。照藥王藥上二菩薩頂。住其頂上如金剛山。十方一切無量諸佛映現此山。是諸世尊亦放眼光。普照一切諸菩
【現代漢語翻譯】 現代漢語譯本 《佛說觀藥王藥上二菩薩經》
宋西域三藏疆良耶舍（Song Xiyu Sanzang Jiangliang Yeshe，宋代西域三藏疆良耶舍，宋代稱其為時稱）譯
如是我聞（Rushi wo wen，像我這樣聽聞）。一時，佛在毗耶離國（Viyali，古印度城市）獼猴林（Mihou Lin，獼猴居住的樹林）中青蓮池（Qinglian Chi，生長青蓮花的池塘）精舍（Jingshe，精舍）中。與大比丘眾（Da biqiu zhong，出家受具足戒的男性佛教徒）一千二百五十人在一起。有尊者摩訶迦葉（Zunzhe Mohe Jiaye，受人尊敬的摩訶迦葉），尊者舍利弗（Zunzhe Sheli Fu，受人尊敬的舍利弗），尊者大目犍連（Zunzhe Da Muqianlian，受人尊敬的大目犍連），尊者摩訶迦旃延（Zunzhe Mohe Jiuzhanyan，受人尊敬的摩訶迦旃延）等眾所熟知。又有菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）一萬人在一起，他們的名字是妙臂菩薩（Miaobi Pusa，手臂美妙的菩薩），善音菩薩（Shanyin Pusa，聲音美妙的菩薩），寂音菩薩（Jiyin Pusa，寂靜之音的菩薩），寶德菩薩（Baode Pusa，具有珍寶功德的菩薩），慧德菩薩（Huide Pusa，具有智慧功德的菩薩），文殊師利菩薩（Wenshushili Pusa，象徵智慧的菩薩），彌勒菩薩（Mile Pusa，未來佛）等為上首。又有十億菩薩摩訶薩從十方而來，賢首菩薩（Xianshou Pusa，賢善為首的菩薩），千首菩薩（Qianshou Pusa，有一千個頭顱的菩薩），觀世音菩薩（Guanshiyin Pusa，聽聞世間聲音而救苦救難的菩薩），大勢至菩薩（Dashizhi Pusa，以智慧之光普照一切的菩薩），藥王菩薩（Yaowang Pusa，施予良藥解除眾生痛苦的菩薩），藥上菩薩（Yaoshang Pusa，輔助藥王菩薩的菩薩），普賢菩薩（Puxian Pusa，象徵大行大愿的菩薩），賢護菩薩（Xianhu Pusa，賢善守護的菩薩），梵天菩薩（Fantian Pusa，梵天界的菩薩），梵幢菩薩（Fantong Pusa，梵天之幢的菩薩）等。又有毗耶離國的五百位離車子（Lichezi，古印度的一個貴族種姓）在一起，長者主月蓋（Zhangzhe Zhuyuegai，富有的月蓋長者），長者子寶積（Zhangzhe Zi Baoji，長者的兒子寶積）等都聚集在此。這時，世尊（Shizun，佛的尊稱）進入普光三昧（Puguang Sanmei，普遍放光的禪定）。身體的每個毛孔都放出雜色的光芒，照耀獼猴林，呈現出七寶的顏色。光芒從樹林上方升起，化成寶蓋。十方世界各種稀有的景象都顯現在寶蓋之中。這時，長者子寶積，立即從座位上站起，前往阿難（Anan，佛陀的十大弟子之一）處，稟告說：『大德（Dade，對有德之人的尊稱），世尊今日進入三昧，全身放出光芒，必定要宣說微妙的佛法。希望您能知道這個時機。』阿難回答說：『長者子，佛入三昧，我不敢請問。』在說這些話的時候，佛眼放出光芒，照耀藥王菩薩和藥上菩薩的頭頂，停留在他們的頭頂上，如同金剛山（Jingang Shan，堅固的山）。十方一切無量的諸佛都映現在這座山上。這些世尊也放出眼光，普遍照耀一切眾生。
【English Translation】 English version The Sutra of the Contemplation of the Two Bodhisattvas, Medicine King and Medicine Superior, Spoken by the Buddha
Translated by Jiangliang Yeshe (known as Shicheng during the Song Dynasty), a Tripitaka Master from the Western Regions during the Song Dynasty
Thus have I heard. At one time, the Buddha was in the Qinglian (Blue Lotus) Pond Vihara (Jingshe) in the Monkey Forest (Mihou Lin) of the country of Viyali (Viyali). He was with a gathering of twelve hundred and fifty great Bhikshus (Da biqiu zhong). Among them were the Venerable Mahakashyapa (Zunzhe Mohe Jiaye), the Venerable Shariputra (Zunzhe Sheli Fu), the Venerable Maha Maudgalyayana (Zunzhe Da Muqianlian), the Venerable Maha Katyayana (Zunzhe Mohe Jiuzhanyan), and others who were well-known. There were also ten thousand Bodhisattva Mahasattvas (Pusa Mohesa) present, including the Bodhisattvas Wonderful Arm (Miaobi Pusa), Good Sound (Shanyin Pusa), Silent Sound (Jiyin Pusa), Jewel Virtue (Baode Pusa), Wisdom Virtue (Huide Pusa), Manjushri (Wenshushili Pusa), Maitreya (Mile Pusa), and others as leaders. Furthermore, there were ten billion Bodhisattva Mahasattvas who came from the ten directions, including the Bodhisattvas Worthy Head (Xianshou Pusa), Thousand Head (Qianshou Pusa), Avalokiteshvara (Guanshiyin Pusa), Mahasthamaprapta (Dashizhi Pusa), Medicine King (Yaowang Pusa), Medicine Superior (Yaoshang Pusa), Samantabhadra (Puxian Pusa), Worthy Protector (Xianhu Pusa), Brahma Heaven (Fantian Pusa), Brahma Banner (Fantong Pusa), and others. Additionally, there were five hundred Licchavi (Lichezi) sons from Viyali, including the Elder Master Moon Canopy (Zhangzhe Zhuyuegai), the Elder's son Treasure Accumulation (Zhangzhe Zi Baoji), and others, all gathered there. At that time, the World Honored One (Shizun) entered the Samadhi (Sanmei) of Universal Light. From every pore of his body, he emitted light of various colors, illuminating the Monkey Forest with the colors of the seven treasures. The light rose above the forest and transformed into a jeweled canopy. All the rare and wonderful events of the ten directions appeared within the canopy. Then, the Elder's son Treasure Accumulation rose from his seat and went to Ananda (Anan), saying, 'Virtuous One (Dade), the World Honored One has today entered Samadhi and is emitting light from his entire body. He will surely speak the wonderful Dharma. I hope that you will know this opportune time.' Ananda replied, 'Elder's son, the Buddha has entered Samadhi, I dare not ask him.' As he spoke these words, the Buddha's eyes emitted light, illuminating the crowns of the Bodhisattvas Medicine King and Medicine Superior, remaining on their crowns like a Vajra (Jingang) Mountain. All the immeasurable Buddhas of the ten directions were reflected in this mountain. These World Honored Ones also emitted light from their eyes, universally illuminating all beings.
薩頂。在其頂上如琉璃山。十方世界諸得首楞嚴三昧菩薩摩訶薩。映現此光山。此相現時獼猴池中生寶蓮華。作白寶色。其色鮮白不可為譬。有諸化佛坐蓮華上。身相微妙亦入三昧。各放眼光照藥王藥上二菩薩頂。及照一切諸菩薩頂。爾時世尊從三昧起。熙怡微笑。有五色光從佛口出。照滿月面。時佛面相倍更光顯。勝於常儀百千萬倍。長者子寶積睹佛威相嘆未曾有。即從坐起整衣服。偏袒右肩繞佛七匝。長跪合掌瞻仰尊顏。目不暫舍白佛言。世尊如來今日放大光明。照十方諸佛及諸菩薩。皆已雲集。我于佛法海中欲少咨問。唯愿世尊為我說之。佛告寶積恣汝所問。爾時寶積白佛言。世尊如來今者雙目放光。如金剛山。住藥王藥上二菩薩頂。十方諸佛及諸菩薩映現光山。此二菩薩威德光明。猶如意珠倍更明顯。勝餘菩薩百千萬倍。佛滅度后正法滅時。若有眾生聞此二菩薩名者得幾所福。若善男子善女人。欲斷罪障業者。當云何觀藥王藥上身相光明。佛告寶積。諦聽諦聽善思念之。吾當為汝分別解說。說是語時五百長者子。同時俱起為佛作禮。各以青蓮華供散佛上。愿樂欲聞。時會大眾及諸菩薩。異口同音讚歎寶積。而唱是言善哉善哉寶積。乃能為于未來世中盲瞑眾生。問于如來甘露妙藥灌頂之法。說是語已咸皆默然。
【現代漢語翻譯】 現代漢語譯本 薩頂（Sādṛṅ）：在其頂上如琉璃山。十方世界諸得首楞嚴三昧（Śūraṅgama-samādhi）菩薩摩訶薩（Bodhisattva-mahāsattva）。映現此光山。此相現時獼猴池中生寶蓮華。作白寶色。其色鮮白不可為譬。有諸化佛坐蓮華上。身相微妙亦入三昧。各放眼光照藥王（Bhaiṣajyarāja）藥上（Bhaiṣajyasamudgata）二菩薩頂。及照一切諸菩薩頂。 爾時世尊從三昧起。熙怡微笑。有五色光從佛口出。照滿月面。時佛面相倍更光顯。勝於常儀百千萬倍。長者子寶積（Ratnagarbha）睹佛威相嘆未曾有。即從坐起整衣服。偏袒右肩繞佛七匝。長跪合掌瞻仰尊顏。目不暫舍白佛言。世尊如來今日放大光明。照十方諸佛及諸菩薩。皆已雲集。我于佛法海中欲少咨問。唯愿世尊為我說之。佛告寶積恣汝所問。 爾時寶積白佛言。世尊如來今者雙目放光。如金剛山。住藥王藥上二菩薩頂。十方諸佛及諸菩薩映現光山。此二菩薩威德光明。猶如意珠倍更明顯。勝餘菩薩百千萬倍。佛滅度后正法滅時。若有眾生聞此二菩薩名者得幾所福。若善男子善女人。欲斷罪障業者。當云何觀藥王藥上身相光明。佛告寶積。諦聽諦聽善思念之。吾當為汝分別解說。 說是語時五百長者子。同時俱起為佛作禮。各以青蓮華供散佛上。愿樂欲聞。時會大眾及諸菩薩。異口同音讚歎寶積。而唱是言善哉善哉寶積。乃能為于未來世中盲瞑眾生。問于如來甘露妙藥灌頂之法。說是語已咸皆默然。
【English Translation】 English version Sādṛṅ: On its summit is like a mountain of lapis lazuli. Bodhisattva-mahāsattvas who have attained the Śūraṅgama-samādhi in the ten directions of the world are reflected in this mountain of light. When this appearance manifests, a precious lotus flower grows in the Monkey Pool. It is white and precious in color, its pure white color beyond comparison. There are transformation Buddhas sitting on the lotus flowers, their forms subtle and also entering samādhi. Each emits light from their eyes, illuminating the crowns of the two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata, and illuminating the crowns of all the Bodhisattvas. At that time, the World-Honored One arose from samādhi, smiling joyfully. Five-colored light emanated from the Buddha's mouth, illuminating his full-moon face. At that time, the Buddha's face became even more radiant, surpassing its usual appearance by hundreds of thousands of times. The son of the elder, Ratnagarbha, seeing the Buddha's majestic appearance, exclaimed that he had never seen anything like it. He immediately rose from his seat, adjusted his robes, bared his right shoulder, circumambulated the Buddha seven times, knelt with palms together, and gazed upon the Venerable One's face, his eyes not leaving for a moment. He said to the Buddha, 'World-Honored One, the Tathāgata today emits great light, illuminating the Buddhas and Bodhisattvas of the ten directions, who have all gathered. I wish to ask a few questions in the ocean of the Buddha's Dharma. I pray that the World-Honored One will explain it to me.' The Buddha told Ratnagarbha, 'Ask whatever you wish.' At that time, Ratnagarbha said to the Buddha, 'World-Honored One, the Tathāgata's eyes now emit light like diamond mountains, resting on the crowns of the two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata. The Buddhas and Bodhisattvas of the ten directions are reflected in the mountain of light. The majestic virtue and light of these two Bodhisattvas are like wish-fulfilling jewels, even more brilliant, surpassing other Bodhisattvas by hundreds of thousands of times. After the Buddha's extinction, when the True Dharma is about to perish, how much merit will beings gain if they hear the names of these two Bodhisattvas? If good men and good women wish to cut off the obstacles of sin and karma, how should they contemplate the forms and light of Bhaiṣajyarāja and Bhaiṣajyasamudgata?' The Buddha told Ratnagarbha, 'Listen carefully, listen carefully, and contemplate well. I will explain it to you in detail.' As he spoke these words, five hundred sons of elders arose simultaneously, prostrated to the Buddha, and scattered blue lotus flowers as offerings upon the Buddha, wishing to hear eagerly. The assembly and all the Bodhisattvas praised Ratnagarbha with one voice, saying, 'Excellent, excellent, Ratnagarbha! You are able to ask the Tathāgata about the nectar-like wonderful medicine for the sake of blind and ignorant beings in the future.' Having spoken these words, they all became silent.
佛語寶積。未來眾生具五因緣。得聞藥王藥上二菩薩名。何謂為五。一者慈心不殺。具佛禁戒。威儀不缺。二者孝養父母。行世十善。三者身心安寂。繫念不亂。四者聞方等經。心不驚疑。不沒不退。五者信佛不滅。于第一義心如流水唸唸不絕。佛告寶積。若有眾生。具此五緣。生生之處常得聞此二菩薩名。及聞十方諸佛菩薩名。聞方等經心無疑慮。以得聞此二菩薩名。威神力故。生生之處五百阿僧祇劫不墮惡道。佛說是語時。藥王菩薩承佛威神即說咒曰。
阿目佉(一)摩訶目佉(二)痤隸(三)摩訶痤隸(四)柁翅(五)摩訶柁翅(六)嘗求利(七)摩訶嘗求利(八)烏摩致(九)摩訶烏摩致(十)柁翅柁翅(十一)摩訶柁翅(十二)兜帝兜帝(十三)摩訶兜帝(十四)阿偷阿偷(十五)摩訶阿偷(十六)樓遮迦(十七)摩訶樓遮迦(十八)陀賒寐(十九)摩訶陀賒寐(二十)多兜多兜(二十一)摩訶多兜(二十二)迦留尼迦(二十三)陀奢羅莎呵(二十四)阿竹丘阿竹丘(二十五)摩瞪祇(二十六)波登雌(二十七)遮挮(二十八)遮樓迦挮(二十九)佛馱遮犁(三十)迦留尼迦(三十一)莎呵
爾時藥王菩薩摩訶薩。說是咒已白佛言。世尊如此神咒。過去八十億佛之所宣說。於今現在釋迦牟尼佛
【現代漢語翻譯】 現代漢語譯本：佛對寶積說：『未來世界的眾生，具備五種因緣，就能聽聞藥王菩薩（Bhaisajya-raja，藥王，以藥救人）和藥上菩薩（Bhaisajya-samudgata，藥上，施藥濟世）的名號。』什麼是五種因緣呢？第一，具有慈悲心，不殺生，嚴守佛的戒律，行為舉止沒有缺失。第二，孝順父母，奉行世間的十善業。第三，身心安定清凈，專注唸佛而不散亂。第四，聽聞方等經典（Vaipulya Sutra，廣大的經典），內心不驚慌懷疑，不沉沒也不退轉。第五，相信佛陀的法身不滅，對於第一義諦（Paramartha，最高的真理）的信心如流水般唸唸不斷。』 佛告訴寶積：『如果眾生具備這五種因緣，生生世世都能聽聞這兩位菩薩的名號，以及聽聞十方諸佛菩薩的名號，聽聞方等經典時內心沒有疑慮。因為聽聞這兩位菩薩名號的威神力，生生世世五百阿僧祇劫（asamkhya，無數）都不會墮入惡道。』佛說完這些話時，藥王菩薩憑藉佛的威神力，隨即說了咒語： 『阿目佉（Amukha）(一)，摩訶目佉（Mahamukha）(二)，痤隸（Cali）(三)，摩訶痤隸（Mahacali）(四)，柁翅（Taki）(五)，摩訶柁翅（Mahataki）(六)，嘗求利（Camkuli）(七)，摩訶嘗求利（Mahacamkuli）(八)，烏摩致（Umati）(九)，摩訶烏摩致（Mahamati）(十)，柁翅柁翅（Taki Taki）(十一)，摩訶柁翅（Mahataki）(十二)，兜帝兜帝（Dauti Dauti）(十三)，摩訶兜帝（Mahadauti）(十四)，阿偷阿偷（Atu Atu）(十五)，摩訶阿偷（Mahaatu）(十六)，樓遮迦（Rucaka）(十七)，摩訶樓遮迦（Maharucaka）(十八)，陀賒寐（Dasame）(十九)，摩訶陀賒寐（Mahadasame）(二十)，多兜多兜（Tato Tato）(二十一)，摩訶多兜（Mahatato）(二十二)，迦留尼迦（Karunika）(二十三)，陀奢羅莎呵（Dasara Svaha）(二十四)，阿竹丘阿竹丘（Acukyu Acukyu）(二十五)，摩瞪祇（Matangi）(二十六)，波登雌（Padamci）(二十七)，遮挮（Cati）(二十八)，遮樓迦挮（Carukaati）(二十九)，佛馱遮犁（Buddha Cali）(三十)，迦留尼迦（Karunika）(三十一)，莎呵（Svaha）。』 當時，藥王菩薩摩訶薩（Mahasattva，大菩薩）說完這個咒語后，對佛說：『世尊，如此神咒，是過去八十億佛所宣說的，如今現在釋迦牟尼佛（Sakyamuni Buddha）……』
【English Translation】 English version: The Buddha said to Baoyu: 'In the future, sentient beings who possess five causes and conditions will be able to hear the names of Bhaisajya-raja (Medicine King, saving people with medicine) and Bhaisajya-samudgata (Medicine Superior, giving medicine to help the world) Bodhisattvas.' What are the five causes and conditions? First, having a compassionate heart, not killing, strictly observing the Buddha's precepts, and having no deficiencies in behavior. Second, being filial to parents and practicing the ten wholesome deeds of the world. Third, having a peaceful and tranquil body and mind, focusing on mindfulness of the Buddha without being distracted. Fourth, hearing the Vaipulya Sutra (extensive scriptures), not being alarmed or doubtful in the heart, not sinking, and not retreating. Fifth, believing that the Buddha's Dharmakaya (Dharma body) does not perish, and having faith in the Paramartha (ultimate truth) like a flowing stream, continuously without interruption.' The Buddha told Baoyu: 'If sentient beings possess these five causes and conditions, they will be able to hear the names of these two Bodhisattvas in every life, as well as hear the names of all the Buddhas and Bodhisattvas in the ten directions, and have no doubts in their hearts when hearing the Vaipulya Sutra. Because of the majestic power of hearing the names of these two Bodhisattvas, they will not fall into evil paths for five hundred asamkhya (countless) kalpas (aeons) in every life.' When the Buddha finished speaking these words, Bhaisajya-raja Bodhisattva, relying on the Buddha's majestic power, immediately spoke the mantra: 'Amukha (一), Mahamukha (二), Cali (三), Mahacali (四), Taki (五), Mahataki (六), Camkuli (七), Mahacamkuli (八), Umati (九), Mahamati (十), Taki Taki (十一), Mahataki (十二), Dauti Dauti (十三), Mahadauti (十四), Atu Atu (十五), Mahaatu (十六), Rucaka (十七), Maharucaka (十八), Dasame (十九), Mahadasame (二十), Tato Tato (二十一), Mahatato (二十二), Karunika (二十三), Dasara Svaha (二十四), Acukyu Acukyu (二十五), Matangi (二十六), Padamci (二十七), Cati (二十八), Carukaati (二十九), Buddha Cali (三十), Karunika (三十一), Svaha.' At that time, Bhaisajya-raja Mahasattva (Great Bodhisattva), after reciting this mantra, said to the Buddha: 'World Honored One, this divine mantra was spoken by the eighty billion Buddhas of the past, and now Sakyamuni Buddha (Sakyamuni Buddha) ...'
。及未來賢劫千佛亦說是咒。佛滅度后若比丘比丘尼優婆塞優婆夷。聞此咒者誦此咒者持此咒者。凈諸業障報障煩惱障。速得除滅。于現在身修諸三昧。唸唸之中見佛色身。終不忘失阿耨多羅三藐三菩提心。若夜叉若富單那。若羅剎若鳩槃茶。若吉遮若毗舍阇。啖人精氣一切惡鬼。能侵害者無有是處。命欲終時。十方諸佛皆悉來迎。隨意往生他方凈國。爾時世尊贊藥王菩薩言。善哉善哉善男子快說此咒。三世諸佛亦說此咒。我於此咒深生隨喜。爾時藥上菩薩亦于佛前而說咒曰。
難那牟(一)浮(音孚)[口*致]浮(二)留浮丘留浮丘(三)迦留尼迦(四)䗍牟䗍牟迦留尼迦(五)鞞挮鞞挮(六)迦留尼迦(七)阿毗挮他(八)阿便他阿便他(九)迦留尼迦(十)珊遮羅莎呵(十一)
藥上菩薩說是咒已。白佛言世尊我今于如來前。說是降煩惱海灌頂陀羅尼。此陀羅尼咒。三世諸佛之所宣說。若有比丘比丘尼優婆塞優婆夷。聞此咒者誦此咒者持此咒者。得十功德利。何等為十。一者此咒威神力故。殺生之罪疾得清凈。二者毀禁惡名皆悉除滅。三者人若非人不得其便。四者凡所誦唸憶持不忘。猶如阿難。五者釋梵護世諸天所敬。六者國王大臣之所敬重。七者九十五種諸邪論師不能屈伏。八者心遊禪定不樂
【現代漢語翻譯】 現代漢語譯本：乃至未來賢劫千佛（指未來賢劫中將出現的千位佛陀）也會宣說此咒。佛陀滅度后，若有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），聽聞此咒、誦持此咒、受持此咒，就能清凈一切業障、報障、煩惱障，迅速得到消除。于現在身修行各種三昧（禪定），唸唸之中都能見到佛的色身，終究不會忘失阿耨多羅三藐三菩提心（無上正等正覺之心）。若有夜叉（一種鬼神）、富單那（臭鬼）、羅剎（惡鬼）、鳩槃茶（甕形鬼）、吉遮（食人精氣鬼）、毗舍阇（食血肉鬼）等啖食人精氣的一切惡鬼，想要侵害此人，絕無可能。命終之時，十方諸佛都會前來迎接，隨其意願往生他方凈土。當時，世尊讚歎藥王菩薩說：『善哉！善哉！善男子！你真是太好了，能宣說此咒。過去、現在、未來三世諸佛也都宣說過此咒，我對這個咒語深生隨喜。』當時，藥上菩薩也在佛前說了這個咒語： 難那牟(一) 浮(音孚)[口*致]浮(二) 留浮丘留浮丘(三) 迦留尼迦(四) 䗍牟䗍牟迦留尼迦(五) 鞞挮鞞挮(六) 迦留尼迦(七) 阿毗挮他(八) 阿便他阿便他(九) 迦留尼迦(十) 珊遮羅莎呵(十一) 藥上菩薩說完這個咒語后，對佛說：『世尊，我現在於如來面前，宣說這個降伏煩惱海的灌頂陀羅尼。這個陀羅尼咒，是過去、現在、未來三世諸佛所宣說的。若有比丘、比丘尼、優婆塞、優婆夷，聽聞此咒、誦持此咒、受持此咒，能得到十種功德利益。是哪十種呢？第一，因為此咒的威神力，殺生的罪業能夠迅速得到清凈。第二，毀犯戒律的惡名都能消除。第三，人和非人（鬼神等）都無法加害。第四，凡是所誦唸的都能憶持不忘，猶如阿難（佛陀的侍者，以記憶力強著稱）。第五，釋提桓因（帝釋天）、梵天等護世諸天所尊敬。第六，國王大臣所敬重。第七，九十五種外道邪論師不能夠折服。第八，心能安住于禪定，不樂於...
【English Translation】 English version: And the future one thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon' in which one thousand Buddhas are destined to appear) will also speak this mantra. After the Parinirvana of the Buddha, if any Bhikshu (Buddhist monk), Bhikshuni (Buddhist nun), Upasaka (male lay follower), or Upasika (female lay follower) hears this mantra, recites this mantra, or upholds this mantra, they will purify all karmic obstacles, retribution obstacles, and affliction obstacles, and quickly be rid of them. In their present life, they will cultivate various Samadhis (states of meditative absorption), and in every thought, they will see the Rupakaya (form body) of the Buddha, and will never forget the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). If Yakshas (a type of spirit), Putanas (a type of demon), Rakshasas (a type of demon), Kumbhandas (a type of demon), Kichakas (a type of demon that eats human essence), or Pisachas (a type of demon that eats flesh and blood), all evil ghosts that devour human essence, wish to harm them, there will be no such possibility. When their life is about to end, all the Buddhas of the ten directions will come to greet them, and they will be reborn in a pure land in another direction according to their wishes. At that time, the World Honored One praised Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva), saying: 'Excellent! Excellent! Good man! You have spoken this mantra well. The Buddhas of the three periods of time have also spoken this mantra. I deeply rejoice in this mantra.' At that time, Bhaisajyasamudgata Bodhisattva (Superior Medicine Bodhisattva) also spoke this mantra before the Buddha: Nanda Mou (1) Phu (pronounced 'fu') [mouth*zhi] Phu (2) Liu Phu Qiu Liu Phu Qiu (3) Karunika (4) Jhamu Jhamu Karunika (5) Bheti Bheti (6) Karunika (7) Abhi Tita (8) Abhyanta Abhyanta (9) Karunika (10) Shancha Luo Svaha (11) After Bhaisajyasamudgata Bodhisattva spoke this mantra, he said to the Buddha: 'World Honored One, I now, before the Tathagata (another name for the Buddha), speak this Dharani (a type of mantra) for subduing the ocean of afflictions and receiving the crown-consecration. This Dharani mantra is proclaimed by the Buddhas of the three periods of time. If any Bhikshu, Bhikshuni, Upasaka, or Upasika hears this mantra, recites this mantra, or upholds this mantra, they will obtain ten meritorious benefits. What are the ten? First, because of the majestic spiritual power of this mantra, the sin of killing will be quickly purified. Second, the evil reputation of violating precepts will be completely eliminated. Third, neither humans nor non-humans (spirits, etc.) will be able to harm them. Fourth, whatever they recite and remember, they will not forget, just like Ananda (the Buddha's attendant, known for his strong memory). Fifth, they will be respected by Shakra (Indra), Brahma, and the guardian deities of the world. Sixth, they will be respected by kings and ministers. Seventh, the ninety-five types of heretical teachers will not be able to subdue them. Eighth, their mind will dwell in meditative concentration and not delight in...
世樂。九者十方諸佛及諸菩薩之所護念。及諸聲聞皆來咨受。十者臨命終時凈除業障。十方諸佛放金色光。皆來迎接為說妙法。隨意往生清凈佛國。藥上菩薩說是咒已。合掌恭敬頂禮佛足卻住一面。
爾時世尊贊藥上菩薩言。善哉善哉善男子。快說此咒。十方三世諸佛亦說是咒。我今深心隨汝歡喜。時二菩薩說是咒已。各脫寶瓔以供養佛。藥王菩薩所散瓔珞。如須彌山住佛右肩上。藥上菩薩所散瓔珞。如須彌山住佛左肩上。二山頂上有梵王宮。百千萬億諸梵天王。恭敬合掌侍立。宮內有寶蓮華。如摩尼珠遍覆三千大千世界。在宮墻上忽然來下。合而爲一如千葉金華。住宮墻內有十方佛坐金華上。東方佛名須彌燈光明。東南方佛名寶藏莊嚴。南方佛名栴檀摩尼光。西南方佛名金海自在王。西方佛名大悲光明王。西北方佛名優缽羅蓮華勝。北方佛名蓮華須莊嚴王。東北方佛名金剛堅強自在王上方佛名殊勝月王。下方佛名日月光王。如是十方諸佛異口同音。讚歎藥王藥上二菩薩言。汝等所說咒。十方三世諸佛之所宣說。我等往昔行菩薩道時。得聞此咒深心隨喜。以是隨喜善根因緣力故。即得超越五百九十六億劫生死之罪。於今現在得成為佛。若有眾生得聞汝等二菩薩名。及聞我等十方佛名。即得除滅百千萬劫生死之罪
【現代漢語翻譯】 現代漢語譯本：獲得世俗的快樂。九、十方諸佛以及諸菩薩都會保護和思念他，而且所有聲聞都會前來請教和接受教誨。十、臨終時能夠清除業障，十方諸佛會放出金色光芒，前來迎接他，為他說微妙的佛法，可以隨意往生到清凈的佛國。藥上菩薩說完這個咒語后，合掌恭敬地頂禮佛足，然後退到一旁站立。
這時，世尊讚歎藥上菩薩說：『很好，很好，善男子！你宣說這個咒語真是太好了。十方三世諸佛也都宣說這個咒語，我現在從內心深處隨喜你的功德。』當時，兩位菩薩說完這個咒語后，各自脫下寶貴的瓔珞來供養佛。藥王菩薩所散的瓔珞，像須彌山一樣，停留在佛的右肩上。藥上菩薩所散的瓔珞，像須彌山一樣，停留在佛的左肩上。兩座山頂上有梵王宮殿，成百上千萬億的諸梵天王恭敬地合掌侍立。宮殿內有寶蓮花，像摩尼寶珠一樣遍佈三千大千世界，在宮墻上忽然降落下來，合而爲一，像千葉金蓮花，停留在宮墻內。有十方佛坐在金蓮花上。東方佛名為須彌燈光明（Sumeru Light Radiance），東南方佛名為寶藏莊嚴（Jewel Treasury Adornment），南方佛名為栴檀摩尼光（Sandalwood Mani Radiance），西南方佛名為金海自在王（Golden Sea Sovereign King），西方佛名為大悲光明王（Great Compassion Light King），西北方佛名為優缽羅蓮花勝（Utpala Lotus Victory），北方佛名為蓮花須莊嚴王（Lotus Pistil Adornment King），東北方佛名為金剛堅強自在王（Vajra Strength Sovereign King），上方佛名為殊勝月王（Supreme Moon King），下方佛名為日月光王（Sun and Moon Light King）。像這樣，十方諸佛異口同聲地讚歎藥王（Bhaisajyaraja）、藥上（Bhaisajyasamudgata）二位菩薩說：『你們所說的咒語，是十方三世諸佛所宣說的。我們往昔行菩薩道時，聽聞此咒，內心深處隨喜。因為這種隨喜的善根因緣力量，就能夠超越五百九十六億劫的生死之罪，如今現在得以成佛。如果眾生能夠聽聞你們二位菩薩的名號，以及聽聞我們十方佛的名號，就能夠消除百千萬劫的生死之罪。』
【English Translation】 English version: To obtain worldly pleasures. Ninth, to be protected and remembered by all Buddhas and Bodhisattvas in the ten directions, and to have all Sravakas come to inquire and receive teachings. Tenth, to purify karmic obstacles at the time of death, to have the Buddhas of the ten directions emit golden light and come to greet him, to speak the wonderful Dharma for him, and to be able to be reborn at will in a pure Buddha-land. After Bhaisajyasamudgata Bodhisattva finished reciting this mantra, he joined his palms respectfully, prostrated at the Buddha's feet, and stood to one side.
At that time, the World Honored One praised Bhaisajyasamudgata Bodhisattva, saying: 'Excellent, excellent, good man! You have spoken this mantra wonderfully. The Buddhas of the ten directions and three periods of time also speak this mantra. I now deeply rejoice in your merit from the bottom of my heart.' At that time, the two Bodhisattvas, after reciting this mantra, each took off their precious necklaces to offer to the Buddha. The necklaces scattered by Bhaisajyaraja Bodhisattva, like Mount Sumeru (Mount Meru), rested on the Buddha's right shoulder. The necklaces scattered by Bhaisajyasamudgata Bodhisattva, like Mount Sumeru, rested on the Buddha's left shoulder. On the top of the two mountains were Brahma palaces, with hundreds of millions of Brahma kings standing respectfully with their palms joined. Inside the palaces were jeweled lotus flowers, like Mani jewels, covering the three thousand great thousand worlds, suddenly descending from the palace walls, merging into one, like a thousand-petaled golden flower, resting inside the palace walls. There were Buddhas of the ten directions sitting on the golden lotus flowers. The Buddha in the east is named Sumeru Light Radiance, the Buddha in the southeast is named Jewel Treasury Adornment, the Buddha in the south is named Sandalwood Mani Radiance, the Buddha in the southwest is named Golden Sea Sovereign King, the Buddha in the west is named Great Compassion Light King, the Buddha in the northwest is named Utpala Lotus Victory, the Buddha in the north is named Lotus Pistil Adornment King, the Buddha in the northeast is named Vajra Strength Sovereign King, the Buddha above is named Supreme Moon King, and the Buddha below is named Sun and Moon Light King. In this way, the Buddhas of the ten directions praised Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas in unison, saying: 'The mantra you have spoken is proclaimed by the Buddhas of the ten directions and three periods of time. When we practiced the Bodhisattva path in the past, we heard this mantra and rejoiced deeply in our hearts. Because of the power of this rejoicing and good karmic cause, we were able to transcend the sins of birth and death for five hundred ninety-six billion kalpas, and now we have become Buddhas. If sentient beings can hear the names of you two Bodhisattvas, and hear the names of us Buddhas of the ten directions, they will be able to eliminate the sins of birth and death for hundreds of millions of kalpas.'
。何況受持讀誦禮拜供養。
爾時十方諸佛說是語已。如入禪定默然而坐。爾時釋迦牟尼佛告大眾言。汝等今者見是藥王藥上二菩薩。寶瓔供養合掌住立在我前不。是時大眾彌勒為首。白佛言世尊唯然已見。佛告彌勒阿逸多是藥王菩薩。久修梵行諸愿已滿。于未來世過算數劫。當得作佛號凈眼如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。國名常安樂光。劫名勝滿。彼佛出時其地金剛色如白寶至金剛際。空中自然雨白寶華。團圓正等五十由旬遍滿其國。彼土眾生無身心病天獻甘露不以為食。純服無上大乘法味。彼佛壽命五百萬億阿僧祇劫。正法住世四百萬阿僧祇劫。像法住世百千萬億阿僧祇劫。生彼國者皆悉住于陀羅尼門。念定不忘。藥王菩薩得受記已。即從座起踴身虛空作十八變。從上來下華散佛上。所散之華如金花林列住空中。爾時世尊復告彌勒。是藥上菩薩次藥王后。當得作佛。號曰凈藏如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。凈藏如來出現世時。此白寶地變為金色。金華金光充遍世界。其國眾生悉皆具足無生法忍。凈藏如來壽命六十二小劫。正法住世百二十小劫。像法住世五百六十小劫。爾時藥上菩薩聞授記已。即入三昧化身為華。如瞻卜林七寶莊嚴。化成華
【現代漢語翻譯】 現代漢語譯本：更何況是接受、奉持、讀誦、禮拜、供養呢？
這時，十方諸佛說完這些話后，就像進入禪定一樣，默默地坐著。這時，釋迦牟尼佛告訴大眾說：『你們現在看見這兩位藥王菩薩（Bhaisajyaraja Bodhisattva，藥王菩薩），用寶瓔供養，合掌站立在我的面前嗎？』當時，以彌勒菩薩（Maitreya Bodhisattva）為首的大眾回答佛說：『世尊，是的，我們已經看見了。』佛告訴彌勒菩薩（Maitreya Bodhisattva）阿逸多（Ajita，彌勒菩薩的另一個名字）說：『這位藥王菩薩（Bhaisajyaraja Bodhisattva），長久以來修習清凈的德行，各種願望已經圓滿。在未來的世間，經過無數劫后，將會成佛，佛號為凈眼如來（Vimalanetra Tathagata），應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』他的國名叫常安樂光，劫名叫勝滿。那位佛出現時，他的土地是金剛色，像白色的寶物一樣，直到金剛的邊際。空中自然降下白色的寶華，團圓而端正，五十由旬（Yojana，古印度長度單位）遍滿他的國家。那個國土的眾生沒有身心疾病，天人獻上的甘露他們不認為是食物，純粹服用無上的大乘佛法的滋味。那位佛的壽命是五百萬億阿僧祇劫（Asamkhya kalpa，無數劫），正法住世四百萬阿僧祇劫（Asamkhya kalpa，無數劫），像法住世百千萬億阿僧祇劫（Asamkhya kalpa，無數劫）。生到那個國家的人，都安住在陀羅尼門（Dharani，總持法門），憶念堅定而不忘失。
藥王菩薩（Bhaisajyaraja Bodhisattva）得到授記后，就從座位上站起來，踴身到虛空中，示現十八種變化。從空中降下來，把花散在佛的身上。所散的花像金色的花林一樣，排列在空中。這時，世尊又告訴彌勒菩薩（Maitreya Bodhisattva）說：『這位藥上菩薩（Bhaisajyasamudgata Bodhisattva）在藥王菩薩（Bhaisajyaraja Bodhisattva）之後，將會成佛。佛號為凈藏如來（Vimalagarbha Tathagata），應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』凈藏如來（Vimalagarbha Tathagata）出現於世時，這塊白色的寶地會變成金色，金色的花和金色的光芒充滿整個世界。他的國家的眾生都完全具備無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。凈藏如來（Vimalagarbha Tathagata）的壽命是六十二小劫，正法住世一百二十小劫，像法住世五百六十小劫。
這時，藥上菩薩（Bhaisajyasamudgata Bodhisattva）聽到授記后，就進入三昧，化身為花，像瞻卜樹林一樣，用七寶莊嚴，化成花。
【English Translation】 English version: How much more so to accept, uphold, read, recite, prostrate, and make offerings?
At that time, after all the Buddhas of the ten directions had spoken these words, they sat in silence as if entering into meditation. Then, Shakyamuni Buddha told the assembly, 'Do you now see these two Bodhisattvas, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior), offering jeweled necklaces, joining their palms, and standing before me?' At that time, the assembly, with Maitreya (Maitreya Bodhisattva) at its head, said to the Buddha, 'World Honored One, yes, we have seen them.' The Buddha told Maitreya (Maitreya Bodhisattva) Ajita (Ajita, another name for Maitreya Bodhisattva), 'This Bodhisattva Bhaisajyaraja (Bhaisajyaraja Bodhisattva) has long cultivated pure conduct and fulfilled all his vows. In a future world, after countless kalpas (kalpa, eons), he will attain Buddhahood, with the name Vimalanetra Tathagata (Vimalanetra Tathagata), Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Gods and Humans, Buddha, World Honored One.' His country will be named Constant Joy and Light, and the kalpa (kalpa, eons) will be named Supreme Fulfillment. When that Buddha appears, his land will be diamond-colored, like white treasure, extending to the edge of the diamond realm. White treasure flowers will naturally rain down from the sky, perfectly round and equal, fifty yojanas (Yojana, ancient Indian unit of distance) in extent, filling his country. The beings in that land will have no physical or mental illnesses, and they will not consider the nectar offered by the gods as food, but will purely partake of the flavor of the unsurpassed Great Vehicle Dharma. That Buddha's lifespan will be five million billion asamkhya kalpas (Asamkhya kalpa, countless eons), the Proper Dharma will abide in the world for four million asamkhya kalpas (Asamkhya kalpa, countless eons), and the Semblance Dharma will abide in the world for hundreds of thousands of millions of asamkhya kalpas (Asamkhya kalpa, countless eons). Those born in that country will all dwell in the Dharani (Dharani, mnemonic device) gate, with firm and unforgetting mindfulness.
After Bodhisattva Bhaisajyaraja (Bhaisajyaraja Bodhisattva) received the prediction, he rose from his seat, leaped into the sky, and manifested eighteen transformations. Descending from above, he scattered flowers upon the Buddha. The scattered flowers were like a golden flower forest, arrayed in the sky. At that time, the World Honored One again told Maitreya (Maitreya Bodhisattva), 'This Bodhisattva Bhaisajyasamudgata (Bhaisajyasamudgata Bodhisattva) will attain Buddhahood after Bhaisajyaraja (Bhaisajyaraja Bodhisattva). His name will be Vimalagarbha Tathagata (Vimalagarbha Tathagata), Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Gods and Humans, Buddha, World Honored One.' When Vimalagarbha Tathagata (Vimalagarbha Tathagata) appears in the world, this white treasure land will transform into gold, and golden flowers and golden light will fill the world. The beings in his country will all be fully endowed with the Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the insight into the non-arising of all dharmas). Vimalagarbha Tathagata's (Vimalagarbha Tathagata) lifespan will be sixty-two small kalpas (kalpa, eons), the Proper Dharma will abide in the world for one hundred and twenty small kalpas (kalpa, eons), and the Semblance Dharma will abide in the world for five hundred and sixty small kalpas (kalpa, eons).
At that time, after Bodhisattva Bhaisajyasamudgata (Bhaisajyasamudgata Bodhisattva) heard the prediction, he entered samadhi (Samadhi, concentration) and transformed his body into flowers, like a Champak forest, adorned with the seven treasures, transforming into flowers.
云。以此華云持供養佛。時華雲中放金色光。金色光中出琉璃云琉璃雲中說偈頌曰。
正遍知世尊 無染釋師子 十方無等侶 慧光照一切 普愍於一切 出現於世間 我今頭面禮 大悲三念處
爾時藥上菩薩。說是偈已還複本座。佛告大眾。佛滅度后若有眾生。繫念思惟觀藥王菩薩者。當作五想。一者繫念數息想。二者安定心想。三者不出息想。四者念實相想。五者安住三昧想。佛告彌勒。若善男子及善女人。修此五想者。於一念中即便得見藥王菩薩。是藥王菩薩身長十二由旬。隨應眾生或十八丈或現八尺。身紫金色三十二相八十隨形好如佛無異。頂上肉髻有十四摩尼珠。其一一珠有十四楞。一一楞間有十四華。以嚴天冠。其天冠內有十方佛及諸菩薩。皆悉影現如眾寶窴。眉間毫相白琉璃色。繞身七匝如白寶帳。身諸毛孔流出光明。如摩尼珠數滿八萬四千。其一一珠宛轉右旋。如七寶城優缽羅華。一一華上有一化佛。方身丈六如釋迦牟尼。一一如來有五百菩薩以為侍者。是藥王菩薩其兩修臂如百寶色。手十指端雨諸七寶。若有眾生觀此菩薩十指端者。四百四病自然除滅。身諸煩惱皆悉不起。其兩足下雨金剛寶。一一珠化成雲臺。其雲臺中有化菩薩。無數諸天以為侍者。時化菩薩演說四諦苦
【現代漢語翻譯】 現代漢語譯本：這時，用這些花云供養佛。當時，花雲中放出金色的光芒。金色光芒中出現琉璃云，琉璃雲中說偈頌道： 『正遍知世尊（如來十號之一，指真正覺悟宇宙真理的世尊），無染釋師子（清凈無染的釋迦族雄獅），十方無等侶（十方世界沒有能與您相比的），慧光照一切（智慧的光芒照耀一切），普愍於一切（普遍憐憫一切眾生），出現於世間（出現在世間），我今頭面禮（我現在以頭面頂禮），大悲三念處（具有大慈悲心的佛陀）。』 當時，藥上菩薩（菩薩名）說完這偈頌后，回到原來的座位。佛告訴大眾：『佛滅度后，如果有眾生，繫念思惟觀想藥王菩薩（菩薩名）的，應當作五種觀想。第一，繫念數息想（專注于呼吸的觀想）。第二，安定心想（安定內心的觀想）。第三，不出息想（停止呼吸的觀想）。第四，念實相想（觀想事物真實面貌的觀想）。第五，安住三昧想（安住在禪定中的觀想）。』 佛告訴彌勒（菩薩名）：『如果善男子和善女人，修習這五種觀想，在一念之間就能見到藥王菩薩（菩薩名）。這位藥王菩薩（菩薩名）身長十二由旬（長度單位），隨著眾生的根器，有時顯現十八丈，有時顯現八尺。身體是紫金色，具有三十二相（佛的三十二種殊勝的相貌），八十隨形好（佛的八十種細微的特徵），和佛沒有差別。頭頂上的肉髻（佛頂上的肉隆起，象徵智慧）有十四顆摩尼珠（寶珠名）。每一顆珠子有十四個棱角，每一個棱角之間有十四朵花，用來莊嚴天冠。天冠內有十方佛和諸位菩薩，都全部顯現影像，如同眾寶鑲嵌。眉間的白毫相（佛眉間放光的毫毛）是白琉璃色，圍繞身體七圈，如同白色的寶帳。身體的每個毛孔流出光明，如同摩尼珠（寶珠名）一樣，數量達到八萬四千。每一顆珠子宛轉右旋，如同七寶城中的優缽羅華（蓮花名）。每一朵花上有一尊化佛，身形方正，高一丈六尺，如同釋迦牟尼佛（佛名）。每一尊如來有五百位菩薩作為侍者。這位藥王菩薩（菩薩名）的兩條手臂如同百寶的顏色，手的十個指端降下各種七寶。如果有眾生觀想這位菩薩的十個指端，四百四種疾病自然消除，身體的各種煩惱都不會生起。他的兩足下雨金剛寶，每一顆珠子化成雲臺，雲臺中有一尊化菩薩，無數諸天作為侍者。當時，化菩薩演說四諦（佛教基本教義，包括苦）』
【English Translation】 English version: Then, with these flower clouds, offerings were made to the Buddha. At that time, golden light emanated from the flower clouds. Within the golden light appeared lapis lazuli clouds, and within the lapis lazuli clouds, a verse was spoken: 'The Perfectly Enlightened World Honored One (one of the ten titles of the Tathagata, referring to the World Honored One who has truly awakened to the truth of the universe), the undefiled Shakyan Lion (the pure and undefiled lion of the Shakya clan), unequaled in the ten directions (there is no one in the ten directions who can compare to you), the light of wisdom illuminates all (the light of wisdom illuminates everything), universally compassionate to all (universally compassionate to all beings), appearing in the world (appearing in the world), I now bow my head in reverence (I now bow my head in reverence), the Great Compassionate Three Foundations of Mindfulness (the Buddha with great compassion).' At that time, Bhaisajyaraja Bodhisattva (name of a Bodhisattva), after reciting this verse, returned to his original seat. The Buddha told the assembly: 'After the Buddha's Parinirvana, if there are sentient beings who focus their minds on contemplating Bhaisajyaraja Bodhisattva (name of a Bodhisattva), they should cultivate five contemplations. First, the contemplation of focusing on counting breaths (focusing on the breath). Second, the contemplation of stabilizing the mind (stabilizing the mind). Third, the contemplation of not exhaling (stopping the breath). Fourth, the contemplation of contemplating the true nature of reality (contemplating the true nature of things). Fifth, the contemplation of abiding in Samadhi (abiding in meditative concentration).' The Buddha told Maitreya (name of a Bodhisattva): 'If good men and good women cultivate these five contemplations, they will see Bhaisajyaraja Bodhisattva (name of a Bodhisattva) in a single thought. This Bhaisajyaraja Bodhisattva (name of a Bodhisattva) is twelve yojanas (unit of length) tall. Depending on the capacity of sentient beings, he sometimes manifests as eighteen zhang, sometimes as eight chi. His body is purple-gold in color, possessing the thirty-two marks (the Buddha's thirty-two auspicious marks), and the eighty minor characteristics (the Buddha's eighty subtle characteristics), no different from the Buddha. On the crown of his head, there are fourteen mani jewels (name of a jewel). Each jewel has fourteen facets, and between each facet, there are fourteen flowers, used to adorn the heavenly crown. Within the heavenly crown, there are Buddhas of the ten directions and all the Bodhisattvas, all appearing in their entirety, like a mosaic of precious jewels. The white hair mark between his eyebrows (the radiant hair between the Buddha's eyebrows) is the color of white lapis lazuli, encircling his body seven times, like a white jeweled tent. From every pore of his body flows light, like mani jewels (name of a jewel), numbering eighty-four thousand. Each jewel spirals to the right, like a Utpala flower (name of a lotus) in a seven-jeweled city. On each flower, there is a manifested Buddha, his body square and sixteen zhang tall, like Shakyamuni Buddha (name of a Buddha). Each Tathagata has five hundred Bodhisattvas as attendants. The two arms of this Bhaisajyaraja Bodhisattva (name of a Bodhisattva) are like the color of a hundred jewels, and from the tips of his ten fingers rain down various seven treasures. If there are sentient beings who contemplate the tips of this Bodhisattva's ten fingers, the four hundred and four diseases will naturally be extinguished, and all the afflictions of the body will not arise. Under his two feet rains down Vajra jewels, and each jewel transforms into a cloud platform, and within the cloud platform, there is a manifested Bodhisattva, with countless devas as attendants. At that time, the manifested Bodhisattva expounds the Four Noble Truths (basic Buddhist teachings, including suffering)'
空無常無我。亦說甚深諸菩薩行。此想成時是名初觀藥王菩薩功德相貌。
第二觀者心漸廣大。得見藥王菩薩具足身相。時藥王菩薩心如栴檀摩尼珠。開敷清凈有百億光明。此諸光明繞身百匝。如百億寶山。其一一山有百億寶屈。一一屈中有十億化佛。身色相好皆悉莊嚴。是諸化佛異口同音。皆共稱說藥王菩薩本行因緣。此相現時念念之中。見十方佛為諸行者隨宜說法。時藥王菩薩一一毛孔。放百億摩尼珠光照諸行者。行者見已得凈六根。尋時即見十方世界。五百萬億那由他佛及諸菩薩。為說除罪甘露妙藥服此藥已。即時皆得五百萬億旋陀羅尼門。因此藥王菩薩本願力故。緣念藥王菩薩自莊嚴故。十方諸佛與諸菩薩。至行者前為說甚深六波羅蜜。是時行者因見諸佛故。即得百千萬億觀佛三昧海門。佛告彌勒。我滅度后若天若神若龍。若比丘比丘尼若優婆塞若優婆夷。若欲見藥王菩薩慾念藥王菩薩者。當修二種清凈之行。一者發菩提心。具菩薩戒威儀不缺。以得具足菩薩戒故。十方世界諸菩薩伴。一時來集住其人前。藥王菩薩為其和上。藥王菩薩為於行者。即說百千萬億旋陀羅尼門。以得聞此陀羅尼故。超越九十億劫生死之罪。應時即得無生法忍。二者佛滅度后一切凡夫具煩惱縛。若有欲見藥王菩薩。當修四法。
【現代漢語翻譯】 現代漢語譯本：空、無常、無我。也宣說甚深諸菩薩行。當這種觀想成就時，就稱為初步觀想藥王菩薩（Bhaisajyaraja Bodhisattva）的功德相貌。 第二種觀想是心逐漸廣大，得以見到藥王菩薩具足的身相。這時藥王菩薩的心如同旃檀（candana）摩尼珠，開放出清凈的百億光明。這些光明圍繞身體百匝，如同百億寶山。每一座寶山中有一百億寶屈，每一個寶屈中有十億化佛。化佛的身色相好都非常莊嚴。這些化佛異口同聲，共同稱說藥王菩薩的本行因緣。這種景象出現時，唸唸之中，能見到十方佛為修行者隨宜說法。這時藥王菩薩的每一個毛孔，放出百億摩尼珠光照耀修行者。修行者見到后，能清凈六根，隨即就能見到十方世界五百萬億那由他（nayuta）佛及諸菩薩，為他們宣說去除罪過的甘露妙藥。服下這種藥后，立刻就能得到五百萬億旋陀羅尼門。因為藥王菩薩的本願力，以及緣念藥王菩薩自身莊嚴的緣故，十方諸佛與諸菩薩，來到修行者面前為他們宣說甚深六波羅蜜（paramita）。這時修行者因為見到諸佛的緣故，就能得到百千萬億觀佛三昧海門。佛告訴彌勒（Maitreya），我滅度后，如果天、神、龍，或者比丘（bhikkhu）、比丘尼（bhikkhuni）、優婆塞（upasaka）、優婆夷（upasika），想要見到藥王菩薩，想要憶念藥王菩薩，應當修習兩種清凈之行。一是發菩提心，具足菩薩戒威儀而不缺損。因為得到具足菩薩戒的緣故，十方世界諸菩薩伴侶，一時都來聚集在修行者面前，藥王菩薩作為他們的和尚。藥王菩薩為修行者宣說百千萬億旋陀羅尼門。因為聽聞這種陀羅尼的緣故，能超越九十億劫生死之罪，應時就能得到無生法忍。二是佛滅度后，一切凡夫都具有煩惱束縛。如果有人想要見到藥王菩薩，應當修習四法。
【English Translation】 English version: Empty, impermanent, and without self. Also expounds the profound practices of all Bodhisattvas. When this contemplation is accomplished, it is called the initial contemplation of the meritorious appearance of Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva). The second contemplation is that the mind gradually expands, enabling one to see the complete form of Bhaisajyaraja Bodhisattva. At this time, the heart of Bhaisajyaraja Bodhisattva is like a candana (sandalwood) mani jewel, opening up with pure billions of lights. These lights encircle the body hundreds of times, like billions of jeweled mountains. Each jeweled mountain has billions of jeweled bends, and each bend contains ten billion manifested Buddhas. The forms and features of these manifested Buddhas are all adorned with magnificence. These manifested Buddhas, with different mouths but the same voice, all together praise the original practices and causes of Bhaisajyaraja Bodhisattva. When this appearance manifests, in every thought, one can see the Buddhas of the ten directions expounding the Dharma appropriately for all practitioners. At this time, each pore of Bhaisajyaraja Bodhisattva emits billions of mani jewel lights, illuminating all practitioners. Upon seeing this, practitioners can purify their six senses, and immediately see five million billion nayuta (a large number) Buddhas and all Bodhisattvas in the ten directions, expounding the wonderful nectar medicine that removes sins. After taking this medicine, one immediately obtains five million billion revolving dharani gates. Because of the original vows of Bhaisajyaraja Bodhisattva, and because of contemplating the self-adornment of Bhaisajyaraja Bodhisattva, the Buddhas and Bodhisattvas of the ten directions come before the practitioner to expound the profound Six Paramitas (perfections). At this time, because the practitioner sees all the Buddhas, they immediately obtain hundreds of thousands of millions of Samadhi sea gates for contemplating the Buddha. The Buddha told Maitreya (the future Buddha), 'After my Parinirvana, if gods, spirits, dragons, or bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), or upasikas (laywomen) wish to see Bhaisajyaraja Bodhisattva, or wish to remember Bhaisajyaraja Bodhisattva, they should cultivate two kinds of pure practices. First, generate the Bodhi mind, fully uphold the precepts and conduct of a Bodhisattva without deficiency. Because of obtaining the complete Bodhisattva precepts, all the Bodhisattva companions of the ten directions will gather before that person at once, with Bhaisajyaraja Bodhisattva as their preceptor. Bhaisajyaraja Bodhisattva will expound hundreds of thousands of millions of revolving dharani gates for the practitioner. Because of hearing this dharani, one can transcend the sins of birth and death for ninety billion kalpas, and immediately obtain the forbearance of non-origination. Second, after the Parinirvana of the Buddha, all ordinary beings are bound by afflictions. If anyone wishes to see Bhaisajyaraja Bodhisattva, they should cultivate four practices.'
一者慈心不殺不犯十惡。常念大乘心不忘失。勤修精進如救頭然。二者于師父母四事供養。蘇燈油燈須曼那華油燈。及竹木火以為照明。復以蘇燈油燈須曼那華油燈及諸照明。以供養佛及法僧寶並說法者。三者深修禪定樂遠離行。常樂冢間樹下阿練若處。獨處閑靜勤修甚深十二頭陀。四者于身命財一切放舍不生戀著。行此法者唸唸之中。得見藥王菩薩為其說法。或於夢中見藥王菩薩授其法藥。寤已尋自憶識過去無量百生千生宿命之事心大歡喜。即應入塔觀像禮拜。于像前得觀佛三昧海。及見無量諸菩薩眾。唯見藥王菩薩為其說法。佛告阿難。佛滅度后若有四眾。能如是觀藥王菩薩者。能持藥王菩薩名者。除卻八十萬劫生死之罪。若能稱是藥王菩薩名字。一心禮拜不遇禍對。終不橫死。若有眾生於佛滅后。能如是觀者是名正觀。若異觀者名為邪觀。佛告彌勒佛滅度后若有四眾。云何觀是藥上菩薩清凈色身。若欲觀者當修七法。何等為七。一者常樂持戒。終不親近聲聞緣覺。二者常修世間善法及出世善法。三者其心如地不起憍慢。普慈一切。四者心無貪著猶若金剛不可沮壞。五者住平等法不捨威儀。六者常修毗婆舍那。修舍摩他心無懈惓。七者于大解脫般若波羅蜜心不驚疑。佛告彌勒。若有善男子善女人。具此法者。疾得
【現代漢語翻譯】 現代漢語譯本 一、以慈悲之心不殺生，不觸犯十惡（佛教中的十種惡行）。常唸誦大乘佛法，心中不忘失。勤奮修行精進，如同救燃眉之急一般。 二、對於師長、父母，以四事（衣食住藥）供養。用酥油燈、植物油燈、須曼那花油燈，以及竹木之火來照明。又用酥油燈、植物油燈、須曼那花油燈以及各種照明，來供養佛、法、僧三寶，以及說法之人。 三、深入修習禪定，喜好遠離喧囂的生活。常樂於居住在墳墓間、樹下、阿練若（寂靜處）。獨自一人安靜地修行甚深的十二頭陀行（佛教中的十二種苦行）。 四、對於自身性命和一切財物，完全放下捨棄，不生起貪戀執著。修行此法的人，在每一個念頭之中，都能見到藥王菩薩（Bhaisajya-raja Bodhisattva）為他們說法。或者在夢中見到藥王菩薩授予他們法藥。醒來后隨即憶起過去無量百生千生的宿命之事，心中非常歡喜。就應當進入佛塔，觀看佛像，禮拜。在佛像前得以觀佛三昧海（觀佛所證的三昧，如大海般深廣）。並且見到無量諸菩薩眾。唯獨見到藥王菩薩為他們說法。 佛告訴阿難（Ananda）：佛滅度后，如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷），能夠像這樣觀想藥王菩薩，能夠持誦藥王菩薩名號，就能消除八十萬劫的生死之罪。如果能夠稱念藥王菩薩的名字，一心禮拜，就不會遭遇災禍，終究不會橫死。如果有眾生在佛滅度后，能夠像這樣觀想，這叫做正觀。如果不是這樣的觀想，就叫做邪觀。 佛告訴彌勒（Maitreya）：佛滅度后，如果有四眾弟子，應當如何觀想藥上菩薩（Bhaisajya-samudgata Bodhisattva）清凈的色身？如果想要觀想，應當修習七法。什麼是七法？ 一、常常喜好持戒，始終不親近聲聞（Sravaka）、緣覺（Pratyekabuddha）。 二、常常修習世間的善法以及出世間的善法。 三、內心如同大地一般，不起驕慢，普遍慈愛一切眾生。 四、內心沒有貪戀執著，如同金剛一般不可摧毀。 五、安住于平等之法，不捨棄威儀。 六、常常修習毗婆舍那（Vipassana，內觀），修習舍摩他（Samatha，止），內心沒有懈怠疲倦。 七、對於大解脫般若波羅蜜（Prajna-paramita，通過智慧到達解脫的彼岸）的教義，內心不驚慌懷疑。 佛告訴彌勒：如果有善男子、善女人，具足這些法，很快就能...
【English Translation】 English version Firstly, with a compassionate heart, do not kill and do not commit the ten evils (the ten unwholesome actions in Buddhism). Constantly contemplate the Mahayana teachings, and do not lose mindfulness. Diligently cultivate and strive forward as if saving one's own head from burning. Secondly, offer the four requisites (clothing, food, shelter, and medicine) to teachers and parents. Use ghee lamps, oil lamps, sumana flower oil lamps, and bamboo and wood fires for illumination. Also, use ghee lamps, oil lamps, sumana flower oil lamps, and various illuminations to make offerings to the Buddha, Dharma, and Sangha, as well as those who preach the Dharma. Thirdly, deeply cultivate dhyana (meditation) and delight in a life of seclusion. Constantly rejoice in living among tombs, under trees, and in aranya (secluded places). Live alone in quietude and diligently cultivate the profound twelve dhuta practices (ascetic practices in Buddhism). Fourthly, completely relinquish and abandon one's own life and all possessions, without generating attachment or clinging. Those who practice this Dharma will, in every thought, see Bhaisajya-raja Bodhisattva (Medicine King Bodhisattva) preaching the Dharma to them. Or, in dreams, they will see Bhaisajya-raja Bodhisattva bestowing Dharma medicine upon them. Upon awakening, they will immediately recall past lives of immeasurable hundreds and thousands of existences, and their hearts will be filled with great joy. They should then enter a stupa, view the Buddha's image, and prostrate in worship. In front of the image, they will be able to contemplate the Buddha-samadhi ocean (the samadhi attained by contemplating the Buddha, as deep and vast as the ocean) and see countless Bodhisattvas. They will only see Bhaisajya-raja Bodhisattva preaching the Dharma to them. The Buddha told Ananda: After the Buddha's parinirvana, if there are the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) who can contemplate Bhaisajya-raja Bodhisattva in this way, and who can uphold the name of Bhaisajya-raja Bodhisattva, they will eliminate the sins of birth and death for eighty hundred thousand kalpas. If they can recite the name of Bhaisajya-raja Bodhisattva and prostrate in worship with a single mind, they will not encounter misfortune and will never die a violent death. If there are sentient beings who, after the Buddha's parinirvana, can contemplate in this way, this is called right contemplation. If it is a different contemplation, it is called wrong contemplation. The Buddha told Maitreya: After the Buddha's parinirvana, if there are the fourfold assembly, how should they contemplate the pure form body of Bhaisajya-samudgata Bodhisattva (Medicine Superior Bodhisattva)? If they wish to contemplate, they should cultivate seven dharmas. What are the seven dharmas? Firstly, constantly delight in upholding the precepts and never associate with Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Secondly, constantly cultivate wholesome dharmas of the world and wholesome dharmas beyond the world. Thirdly, their hearts should be like the earth, without arrogance, and universally loving to all sentient beings. Fourthly, their hearts should be without greed or attachment, like diamond, indestructible. Fifthly, abide in the Dharma of equality and do not abandon dignified conduct. Sixthly, constantly cultivate Vipassana (insight meditation), cultivate Samatha (calm abiding), and their hearts should be without laziness or weariness. Seventhly, regarding the teachings of the Great Liberation Prajna-paramita (the perfection of wisdom that leads to liberation), their hearts should not be alarmed or doubtful. The Buddha told Maitreya: If there are good men and good women who possess these dharmas, they will quickly...
見藥上菩薩。是藥上菩薩身長十六由旬。如紫金色。身諸光明如閻浮檀那金色。于圓光中有十六億化佛。方身八尺結加趺坐。坐寶蓮華。一一化佛有十六菩薩以為侍者。各執白華隨光右旋。通身光內有十方世界。諸佛菩薩及諸凈土皆于中現。頂上肉髻如釋迦毗楞迦摩尼寶珠。肉髻四面顯發金光。一一光中有四寶華具百寶色。一一華上化佛菩薩。或顯或隱數不可知。是藥上菩薩三十二相八十隨形好。一一相中有五色光。一一好中有百千光。眉間毫相如閻浮檀那金色。百千白寶珠以為瓔珞。其一一珠放百寶光。莊校金毫如頗梨幢。盛真金像世間珍妙。諸莊嚴具悉于中現。若有四眾聞是藥上菩薩名者。持是藥上菩薩名者。稱是藥上菩薩名者。觀是藥上菩薩身者。是藥上菩薩放身光明攝受彼人。此菩薩光或為自在天像或為梵天像。或為魔天像或為帝釋像。或為四天王像或為阿修羅像。或為乾闥婆像或為緊那羅像。或為摩睺羅伽像。或為迦樓羅像。或為人非人像或為龍像。或為帝王像或為大臣像。或為長者像。或為居士像。或為沙門像或為婆羅門像。或為仙人像或為祖父母像。或為父母像或為兄弟姊妹所愛妻子及諸親像。或為良醫像或為善友像。爾時行者即于夢中。見上諸像隨現為說藥王藥上所說神咒。即得滅除如上所說劫數之
【現代漢語翻譯】 現代漢語譯本 見到藥上菩薩（Bhaisajyaraja and Bhaisajyasamudgata，兩位菩薩的合稱）。這位藥上菩薩身長十六由旬（Yojana，古印度長度單位），身色如紫金色，身上的光明如同閻浮檀那（Jambudvipa，一種金色）金色。在圓光中有十六億化佛，每個化佛的身體都是方形的，高八尺，結跏趺坐，坐在寶蓮華上。每一尊化佛都有十六位菩薩作為侍者，各自手持白華，隨著光明向右旋轉。通身的光明內有十方世界，諸佛菩薩以及各個凈土都在其中顯現。頂上的肉髻如同釋迦毗楞迦摩尼寶珠（Śākyamuni-Vairambha-Mani，釋迦牟尼佛頂上的寶珠）。肉髻四面顯發出金光，每一道光中都有四寶華，具備百種寶色。每一朵華上都有化佛菩薩，或顯現或隱沒，數量不可知。這位藥上菩薩具足三十二相和八十隨形好，每一相中都有五色光，每一好中都有百千光。眉間的毫相如同閻浮檀那金色，用百千白寶珠作為瓔珞。每一顆珠子都放出百寶光，莊嚴金毫，如同頗梨幢（Sphatika Dhvaja，水晶幢），盛著真金像，世間珍妙的各種莊嚴具都於其中顯現。 如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）聽聞藥上菩薩的名號，或者持誦藥上菩薩的名號，或者稱念藥上菩薩的名號，或者觀想藥上菩薩的身相，這位藥上菩薩就會放出自身的光明來攝受他們。此菩薩的光明或者顯現為自在天像（Maheśvara，濕婆神），或者顯現為梵天像（Brahmā，大梵天），或者顯現為魔天像（Māra，魔王），或者顯現為帝釋天像（Indra，因陀羅），或者顯現為四天王像（Caturmahārājakāyikas，四大天王），或者顯現為阿修羅像（Asura，阿修羅），或者顯現為乾闥婆像（Gandharva，香音神），或者顯現為緊那羅像（Kinnara，歌神），或者顯現為摩睺羅伽像（Mahoraga，大蟒神），或者顯現為迦樓羅像（Garuda，金翅鳥），或者顯現為人非人像，或者顯現為龍像（Nāga，龍），或者顯現為帝王像，或者顯現為大臣像，或者顯現為長者像，或者顯現為居士像，或者顯現為沙門像（Śrāmana，出家修行者），或者顯現為婆羅門像（Brāhmana，婆羅門），或者顯現為仙人像，或者顯現為祖父母像，或者顯現為父母像，或者顯現為兄弟姐妹、所愛的妻子以及各種親屬的形象，或者顯現為良醫的形象，或者顯現為善友的形象。那時，修行者就會在夢中，見到上面所說的各種形象，隨其所現，為他們宣說藥王菩薩和藥上菩薩所說的神咒，就能滅除如上所說的劫數的罪業。
【English Translation】 English version Having seen Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas (the combined name of the two Bodhisattvas). This Bhaisajyasamudgata Bodhisattva is sixteen yojanas (Yojana, an ancient Indian unit of length) in height, with a body color like purple-gold, and the light from his body is like Jambudvipa (Jambudvipa, a type of gold) gold. Within his halo are sixteen billion manifested Buddhas, each with a square body, eight feet tall, sitting in the lotus posture on a jeweled lotus flower. Each manifested Buddha has sixteen Bodhisattvas as attendants, each holding a white flower, rotating to the right with the light. Within the light of his entire body are the ten directions of the world, with all Buddhas, Bodhisattvas, and pure lands appearing within it. The protuberance on the top of his head is like a Śākyamuni-Vairambha-Mani (Śākyamuni-Vairambha-Mani, the jewel on top of Śākyamuni Buddha's head) jewel. The protuberance emits golden light from all four sides, and within each ray of light are four jeweled flowers, possessing a hundred jeweled colors. On each flower are manifested Buddhas and Bodhisattvas, sometimes appearing, sometimes disappearing, their number unknowable. This Bhaisajyasamudgata Bodhisattva possesses the thirty-two major marks and eighty minor marks, each major mark containing five-colored light, and each minor mark containing hundreds of thousands of lights. The white hair between his eyebrows is like Jambudvipa gold, adorned with hundreds of thousands of white jeweled pearls as necklaces. Each pearl emits hundreds of jeweled lights, adorning the golden hair like a Sphatika Dhvaja (Sphatika Dhvaja, a crystal banner), holding a true golden image, with all the wonderful adornments of the world appearing within it. If the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) hear the name of Bhaisajyasamudgata Bodhisattva, or uphold the name of Bhaisajyasamudgata Bodhisattva, or recite the name of Bhaisajyasamudgata Bodhisattva, or contemplate the form of Bhaisajyasamudgata Bodhisattva, then this Bhaisajyasamudgata Bodhisattva will emit light from his body to embrace them. The light of this Bodhisattva may appear as the image of Maheśvara (Maheśvara, Shiva), or as the image of Brahmā (Brahmā, the Great Brahma), or as the image of Māra (Māra, the Demon King), or as the image of Indra (Indra, Indra), or as the image of the Caturmahārājakāyikas (Caturmahārājakāyikas, the Four Heavenly Kings), or as the image of Asura (Asura, Asura), or as the image of Gandharva (Gandharva, a celestial musician), or as the image of Kinnara (Kinnara, a celestial musician), or as the image of Mahoraga (Mahoraga, a great serpent deity), or as the image of Garuda (Garuda, a mythical bird), or as the image of a human or non-human being, or as the image of a Nāga (Nāga, a dragon), or as the image of an emperor, or as the image of a minister, or as the image of an elder, or as the image of a householder, or as the image of a Śrāmana (Śrāmana, a renunciate), or as the image of a Brāhmana (Brāhmana, a Brahmin), or as the image of an immortal, or as the image of grandparents, or as the image of parents, or as the image of brothers and sisters, beloved wife, and various relatives, or as the image of a good doctor, or as the image of a good friend. At that time, the practitioner will see in a dream the various images mentioned above, and according to what appears, they will proclaim the divine mantra spoken by Bhaisajyaraja Bodhisattva and Bhaisajyasamudgata Bodhisattva, and will be able to eradicate the karmic offenses of kalpas as mentioned above.
罪。覺已憶持終不忘失。繫念三昧即于定中。得見藥上菩薩凈妙色身。即為行者稱說過去五十三佛名。告言法子過去有佛。名曰普光次名普明。次名普靜次名多摩羅跋栴檀香。次名栴檀光次名摩尼幢。次名歡喜藏摩尼寶積次名一切世間樂見上大精進。次名摩尼幢燈光次名慧炬照(十)。次名海德光明次名金剛牢強普散金光。次名大強精進勇猛次名大悲光。次名慈力王次名慈藏。次名栴檀窟莊嚴勝次名賢善首。次名善意次名廣莊嚴王(二十)。次名金花光次名寶蓋照空自在王。次名虛空寶花光次名琉璃莊嚴王。次名普現色身光次名不動智光。次名降伏諸魔王次名才光明。次名智慧勝次名彌勒仙光(三十)。次名世靜光次名善寂月音妙尊智王。次名龍種上智尊王次名日月光。次名日月珠光次名慧幡勝王。次名師子吼自在力王次名妙音勝。次名常光幢次名觀世燈(四十)。次名慧威燈王次名法勝王。次名須彌光次名須曼那花光。次名優曇缽羅花。殊勝王次名大慧力王。次名阿閦毗歡喜光次名無量音聲王。次名才光次名金海光(五十)。次名山海慧自在通王次名大通光次名一切法常滿王佛。
時藥上菩薩說是過去五十三佛名已默然而住。爾時行者即于定中。得見過去七佛世尊毗婆尸佛而讚歎言。善哉善哉善男子汝所宣說
【現代漢語翻譯】 現代漢語譯本： 罪業。覺悟之後憶念受持，最終都不會忘記遺失。以繫念三昧，就在禪定之中，得見藥上菩薩（Bhaisajyaraja Bodhisattva）清凈微妙的色身。藥上菩薩就為修行者稱說過去五十三佛的名號，告訴他說：『善男子，過去有佛，名號是普光（Samanta-prabha），其次名號是普明（Samanta-bhasa），其次名號是普靜（Samanta-shanti），其次名號是多摩羅跋栴檀香（Tamalapatra-candana-gandha），其次名號是栴檀光（Candana-prabha），其次名號是摩尼幢（Mani-dhvaja），其次名號是歡喜藏摩尼寶積（Nandi-garbha-mani-ucchraya），其次名號是一切世間樂見上大精進（Sarva-loka-priya-darshana-uttama-maha-virya），其次名號是摩尼幢燈光（Mani-dhvaja-pradipa-prabha），其次名號是慧炬照（Jnana-ulka-prabha）（十）。 其次名號是海德光明（Sagara-mati-prabha），其次名號是金剛牢強普散金光（Vajra-dridha-samanta-suvarna-prabha），其次名號是大強精進勇猛（Maha-bala-virya-vikrama），其次名號是大悲光（Maha-karuna-prabha），其次名號是慈力王（Maitri-bala-raja），其次名號是慈藏（Maitri-garbha），其次名號是栴檀窟莊嚴勝（Candana-guhya-alankara-shri），其次名號是賢善首（Bhadra-shri-mukha），其次名號是善意（Bhadra-mati），其次名號是廣莊嚴王（Vishala-alankara-raja）（二十）。 其次名號是金花光（Suvarna-pushpa-prabha），其次名號是寶蓋照空自在王（Ratna-chatra-avabhasana-akasha-svatantra-raja），其次名號是虛空寶花光（Akasha-ratna-pushpa-prabha），其次名號是琉璃莊嚴王（Vaidurya-alankara-raja），其次名號是普現色身光（Samanta-darshana-rupa-prabha），其次名號是不動智光（Achala-jnana-prabha），其次名號是降伏諸魔王（Mara-vijaya-raja），其次名號是才光明（Pratibhana-prabha），其次名號是智慧勝（Jnana-shri），其次名號是彌勒仙光（Maitreya-rishi-prabha）（三十）。 其次名號是世靜光（Loka-shanti-prabha），其次名號是善寂月音妙尊智王（Su-shanta-candra-ghosha-adbhuta-jnana-raja），其次名號是龍種上智尊王（Naga-jati-uttama-jnana-raja），其次名號是日月光（Surya-candra-prabha），其次名號是日月珠光（Surya-candra-mani-prabha），其次名號是慧幡勝王（Jnana-dhvaja-shri-raja），其次名號是師子吼自在力王（Simha-nada-svatantra-bala-raja），其次名號是妙音勝（Madhura-ghosha-shri），其次名號是常光幢（Nitya-prabha-dhvaja），其次名號是觀世燈（Loka-darshana-pradipa）（四十）。 其次名號是慧威燈王（Jnana-tejas-pradipa-raja），其次名號是法勝王（Dharma-shri-raja），其次名號是須彌光（Sumeru-prabha），其次名號是須曼那花光（Sumanas-pushpa-prabha），其次名號是優曇缽羅花殊勝王（Udumbara-pushpa-adbhuta-raja），其次名號是大慧力王（Maha-jnana-bala-raja），其次名號是阿閦毗歡喜光（Akshobhya-nandi-prabha），其次名號是無量音聲王（Ananta-ghosha-raja），其次名號是才光（Pratibhana-prabha），其次名號是金海光（Suvarna-sagara-prabha）（五十）。 其次名號是山海慧自在通王（Parvata-sagara-mati-svatantra-abhijna-raja），其次名號是大通光（Maha-abhijna-prabha），其次名號是一切法常滿王佛（Sarva-dharma-nitya-paripurna-raja-buddha）。 當時藥上菩薩說完這過去五十三佛的名號后，就默默地停止了。這時修行者就在禪定之中，得見過去七佛世尊毗婆尸佛（Vipashyin Buddha），並且讚歎說：『善哉！善哉！善男子，你所宣說的……』
【English Translation】 English version: Sins. Once awakened, remembering and upholding them, one will never forget or lose them. With the Samadhi of Mindfulness, in the midst of meditation, one will see the pure and wondrous form of Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva). Bhaisajyaraja Bodhisattva will then recite the names of the fifty-three Buddhas of the past for the practitioner, saying: 'Good son, in the past there were Buddhas, named Samanta-prabha (Universal Light), the next named Samanta-bhasa (Universal Illumination), the next named Samanta-shanti (Universal Tranquility), the next named Tamalapatra-candana-gandha (Sandalwood Fragrance of Tamalapatra), the next named Candana-prabha (Sandalwood Light), the next named Mani-dhvaja (Jewel Banner), the next named Nandi-garbha-mani-ucchraya (Joyful Treasury Jewel Accumulation), the next named Sarva-loka-priya-darshana-uttama-maha-virya (Supreme Great Vigor Loved by All the World), the next named Mani-dhvaja-pradipa-prabha (Jewel Banner Lamp Light), the next named Jnana-ulka-prabha (Torch of Wisdom Light) (ten). The next named Sagara-mati-prabha (Ocean of Intelligence Light), the next named Vajra-dridha-samanta-suvarna-prabha (Diamond Firm Universal Golden Light), the next named Maha-bala-virya-vikrama (Great Strength Vigor Courage), the next named Maha-karuna-prabha (Great Compassion Light), the next named Maitri-bala-raja (King of Loving-kindness Power), the next named Maitri-garbha (Loving-kindness Treasury), the next named Candana-guhya-alankara-shri (Glorious Adornment of Sandalwood Cave), the next named Bhadra-shri-mukha (Auspicious and Excellent Face), the next named Bhadra-mati (Auspicious Intelligence), the next named Vishala-alankara-raja (King of Vast Adornment) (twenty). The next named Suvarna-pushpa-prabha (Golden Flower Light), the next named Ratna-chatra-avabhasana-akasha-svatantra-raja (King of the Jewel Canopy Illuminating the Sky with Freedom), the next named Akasha-ratna-pushpa-prabha (Sky Jewel Flower Light), the next named Vaidurya-alankara-raja (Lapis Lazuli Adornment King), the next named Samanta-darshana-rupa-prabha (Universal Appearance Form Light), the next named Achala-jnana-prabha (Immovable Wisdom Light), the next named Mara-vijaya-raja (King Who Subdues All Demons), the next named Pratibhana-prabha (Eloquence Light), the next named Jnana-shri (Wisdom Glory), the next named Maitreya-rishi-prabha (Light of the Maitreya Sage) (thirty). The next named Loka-shanti-prabha (World Peace Light), the next named Su-shanta-candra-ghosha-adbhuta-jnana-raja (King of Wonderful Wisdom with the Sound of the Peaceful Moon), the next named Naga-jati-uttama-jnana-raja (King of Supreme Wisdom of the Naga Race), the next named Surya-candra-prabha (Sun and Moon Light), the next named Surya-candra-mani-prabha (Sun and Moon Jewel Light), the next named Jnana-dhvaja-shri-raja (King of the Banner of Wisdom Glory), the next named Simha-nada-svatantra-bala-raja (King of the Lion's Roar with Independent Power), the next named Madhura-ghosha-shri (Sweet Sound Glory), the next named Nitya-prabha-dhvaja (Banner of Constant Light), the next named Loka-darshana-pradipa (Lamp that Observes the World) (forty). The next named Jnana-tejas-pradipa-raja (King of the Lamp of Wisdom's Radiance), the next named Dharma-shri-raja (King of Dharma Glory), the next named Sumeru-prabha (Mount Sumeru Light), the next named Sumanas-pushpa-prabha (Sumanas Flower Light), the next named Udumbara-pushpa-adbhuta-raja (King of the Wonderful Udumbara Flower), the next named Maha-jnana-bala-raja (King of Great Wisdom Power), the next named Akshobhya-nandi-prabha (Akshobhya's Joyful Light), the next named Ananta-ghosha-raja (King of Infinite Sound), the next named Pratibhana-prabha (Eloquence Light), the next named Suvarna-sagara-prabha (Golden Ocean Light) (fifty). The next named Parvata-sagara-mati-svatantra-abhijna-raja (King of the Mountain and Ocean Intelligence with Independent Supernatural Power), the next named Maha-abhijna-prabha (Great Supernatural Power Light), the next named Sarva-dharma-nitya-paripurna-raja-buddha (Buddha King of All Dharmas Constantly Perfect). At that time, after Bhaisajyaraja Bodhisattva finished reciting the names of these fifty-three Buddhas of the past, he remained silent. Then, the practitioner, in the midst of meditation, saw Vipashyin Buddha (Vipashyin Buddha), the World Honored One of the past seven Buddhas, and praised him, saying: 'Excellent! Excellent! Good son, what you have proclaimed...'
五十三佛。乃是過去久遠舊住娑婆世界。成熟眾生而般涅槃。若有善男子善女人及餘一切眾生。得聞是五十三佛名者。是人于百千萬億阿僧祇劫不墮惡道。若復有人能稱是五十三佛名者。生生之處常得值遇十方諸佛。若復有人能至心敬禮五十三佛者。除滅四重五逆及謗方等皆悉清凈。以是諸佛本誓願故。于唸唸中即得除滅如上諸罪。尸棄如來毗舍浮如來。拘留孫如來拘那含牟尼如來迦葉如來。亦贊是五十三佛名。亦復讚歎善男子善女人。能聞是五十三佛名者。能稱名者能敬禮者。除滅罪障如上所說。爾時釋迦牟尼佛告大眾言。我曾往昔無數劫時。于妙光佛末法之中出家學道。聞是五十三佛名。聞已合掌心生歡喜。復教他人令得聞持。他人聞已展轉相教。乃至三千人。此三千人異口同音。稱諸佛名一心敬禮。以是敬禮諸佛因緣功德力故。即得超越無數億劫生死之罪。其千人者花光佛為首。下至毗舍浮佛。于莊嚴劫得成為佛過去千佛是也。此中千佛者。拘留孫佛為首。下至樓至如來。于賢劫中次第成佛。后千佛者。日光如來為首。下至須彌相。于星宿劫中當得成佛。佛告寶積。十方現在諸佛善德如來等。亦曾得聞是五十三佛名故。於十方面各皆成佛。若有眾生欲得除滅四重禁罪。欲得懺悔五逆十惡。欲得除滅無根謗法極重
【現代漢語翻譯】 現代漢語譯本 五十三佛，乃是過去很久以前就住在娑婆世界（Saha World），度化成熟眾生后而入涅槃的諸佛。如果有善男子、善女人以及其他一切眾生，能夠聽聞這五十三佛的名號，這個人就能在百千萬億阿僧祇劫（asamkhya kalpas，無數劫）中不墮入惡道。如果又有人能夠稱念這五十三佛的名號，那麼生生世世都能常遇到十方諸佛。如果又有人能夠至誠恭敬地禮拜五十三佛，就能消除四重罪、五逆罪以及誹謗方等經典的罪業，都能夠得到清凈。因為這些佛的本誓願力的緣故，在每一個念頭中就能消除如上所說的各種罪業。尸棄如來（Sikhi Buddha）、毗舍浮如來（Vessabhu Buddha）、拘留孫如來（Kakusandha Buddha）、拘那含牟尼如來（Konagamana Buddha）、迦葉如來（Kassapa Buddha），也讚歎這五十三佛的名號，也讚歎善男子、善女人，能夠聽聞這五十三佛名號的人，能夠稱念名號的人，能夠恭敬禮拜的人，消除罪障就像上面所說的那樣。當時，釋迦牟尼佛（Sakyamuni Buddha）告訴大眾說：『我曾經在過去無數劫時，在妙光佛（Wonderful Light Buddha）末法時期出家學道，聽聞這五十三佛的名號，聽聞后合掌，心中生起歡喜，又教導他人，使他們也能聽聞受持。他人聽聞后輾轉相教，乃至有三千人。這三千人異口同聲，稱念諸佛名號，一心恭敬禮拜。因為恭敬禮拜諸佛的因緣功德力的緣故，就能夠超越無數億劫生死之罪。其中千人以花光佛（Flower Light Buddha）為首，下至毗舍浮佛（Vessabhu Buddha），在莊嚴劫（Bhadrakalpa）中得成佛，是過去千佛。這中間的千佛，以拘留孫佛（Kakusandha Buddha）為首，下至樓至如來（Ruchi Buddha），在賢劫（Bhadrakalpa）中次第成佛。後來的千佛，以日光如來（Sunlight Buddha）為首，下至須彌相（Mount Sumeru Appearance Buddha），在星宿劫（Nakshatra-kalpa）中應當得成佛。』佛告訴寶積（Ratnakuta）說：『十方現在諸佛，善德如來（Virtuous Merit Tathagata）等，也曾經聽聞這五十三佛的名號，所以在十方世界各自成佛。如果有眾生想要消除四重禁罪，想要懺悔五逆十惡，想要消除無根誹謗佛法的極重罪業。
【English Translation】 English version The Fifty-three Buddhas are those who, in the distant past, resided in the Saha World (Saha World), matured sentient beings, and then entered Nirvana. If there are good men, good women, and all other sentient beings who hear the names of these Fifty-three Buddhas, they will not fall into evil paths for hundreds of millions of asamkhya kalpas (asamkhya kalpas, countless eons). Furthermore, if anyone can recite the names of these Fifty-three Buddhas, they will always encounter Buddhas in the ten directions in every life. Moreover, if anyone can sincerely and respectfully bow to the Fifty-three Buddhas, they will eliminate the four grave offenses, the five rebellious acts, and the slander of Vaipulya sutras, all of which will be purified. Because of the original vows of these Buddhas, in every thought, they can eliminate the aforementioned sins. Sikhi Buddha (Sikhi Buddha), Vessabhu Buddha (Vessabhu Buddha), Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), and Kassapa Buddha (Kassapa Buddha) also praise the names of these Fifty-three Buddhas. They also praise good men and good women who can hear the names of these Fifty-three Buddhas, who can recite their names, and who can respectfully bow to them, eliminating karmic obstacles as mentioned above. At that time, Sakyamuni Buddha (Sakyamuni Buddha) told the assembly: 'In the past, countless eons ago, during the Dharma-ending age of Wonderful Light Buddha (Wonderful Light Buddha), I renounced the world and studied the Way. I heard the names of these Fifty-three Buddhas, and upon hearing them, I joined my palms and felt joy in my heart. I also taught others to hear and uphold them. Those who heard them taught each other in turn, until there were three thousand people. These three thousand people, with one voice, recited the names of the Buddhas and respectfully bowed with one mind. Because of the merit and power of respectfully bowing to the Buddhas, they were able to transcend the sins of countless eons of birth and death. Among them, the thousand people led by Flower Light Buddha (Flower Light Buddha), down to Vessabhu Buddha (Vessabhu Buddha), attained Buddhahood in the Bhadrakalpa (Bhadrakalpa), and are the past thousand Buddhas. Among these thousand Buddhas, led by Kakusandha Buddha (Kakusandha Buddha), down to Ruchi Buddha (Ruchi Buddha), attained Buddhahood successively in the Bhadrakalpa (Bhadrakalpa). The later thousand Buddhas, led by Sunlight Buddha (Sunlight Buddha), down to Mount Sumeru Appearance Buddha (Mount Sumeru Appearance Buddha), will attain Buddhahood in the Nakshatra-kalpa (Nakshatra-kalpa).' The Buddha told Ratnakuta (Ratnakuta): 'The present Buddhas in the ten directions, such as Virtuous Merit Tathagata (Virtuous Merit Tathagata), also heard the names of these Fifty-three Buddhas, and therefore attained Buddhahood in each of the ten directions. If there are sentient beings who wish to eliminate the four grave offenses, who wish to repent of the five rebellious acts and the ten evil deeds, who wish to eliminate the extremely heavy sins of groundless slander of the Dharma.'
之罪。當勤誦上藥王藥上二菩薩咒。亦當敬禮上十方佛。復當敬禮過去七佛。復當敬禮五十三佛。亦當敬禮賢劫千佛。復當敬禮三十五佛。然後遍禮十方無量一切諸佛。晝夜六時心想明利。猶如流水行懺悔法。然後繫念念藥王藥上二菩薩清凈色身。若有念是藥王藥上二菩薩者。當知此人已於過去無量劫中。于諸佛所種諸善根。以本善根力莊嚴故。於一念中得見東方無數諸佛。是時東方一切諸佛。即皆同入普現色身三昧。南西北方四維上下亦復如是。皆悉同入普現色身三昧。即時十方一切諸佛。皆悉現身住行者前。為說甚深六波羅蜜。是時行者見諸佛已。心生歡喜。于諸佛前即得甚深觀佛三昧海。見無數佛。一一世尊異口同音。授行者記而作是言。汝今念是二菩薩故。于未來世當得作佛。是時行者聞授記已。身心歡喜即得三昧。此三昧名惟無莊嚴。因是三昧力故倍更增進。普見十方無數諸佛。時十方諸佛或為行者說檀波羅蜜。或為行者說尸波羅蜜。或為行者說羼提波羅蜜。或為行者說毗梨耶波羅蜜。或為行者說禪那波羅蜜。或為行者說般若波羅蜜。或為行者說方便波羅蜜。或為行者說愿波羅蜜。或為行者說力波羅蜜。或為行者說智波羅蜜。或為行者說慈悲喜捨。或為行者說四念處。或為行者說四正勤。或為行者說四如意
【現代漢語翻譯】 現代漢語譯本： 犯下這些罪過的人，應當勤奮地誦唸藥王菩薩（Bhaisajya-raja）和藥上菩薩（Bhaisajya-samudgata）的咒語，也應當恭敬地禮拜十方諸佛，還要恭敬地禮拜過去七佛，以及五十三佛，也應當恭敬地禮拜賢劫千佛，還要恭敬地禮拜三十五佛，然後普遍地禮拜十方無量的一切諸佛。日夜六時心中觀想明亮清晰，猶如流水一般進行懺悔。然後一心專注于觀想藥王菩薩和藥上菩薩清凈的色身。如果有人唸誦藥王菩薩和藥上菩薩的名號，應當知道這個人已經在過去無量劫中，在諸佛那裡種下了各種善根，因為原本的善根力量莊嚴的緣故，在一念之間就能得見東方無數諸佛。這時東方一切諸佛，都一同進入普現色身三昧（Samadhi of manifesting all forms）。南西北方、四維上下也是這樣，都一同進入普現色身三昧。即時十方一切諸佛，都顯現身形住在修行者面前，為他們宣說甚深的六波羅蜜（Six Paramitas）。這時修行者見到諸佛后，心中生起歡喜，在諸佛面前立即獲得甚深的觀佛三昧海。見到無數的佛，每一位世尊都異口同聲地為修行者授記，並且這樣說：『你現在因爲念誦這兩位菩薩的緣故，在未來世將能夠成佛。』這時修行者聽到授記后，身心歡喜，立即獲得三昧，這個三昧名為惟無莊嚴。因為這個三昧的力量，更加增進，普遍見到十方無數諸佛。這時十方諸佛或者為修行者宣說檀波羅蜜（Dana Paramita，佈施波羅蜜），或者為修行者宣說尸波羅蜜（Sila Paramita，持戒波羅蜜），或者為修行者宣說羼提波羅蜜（Ksanti Paramita，忍辱波羅蜜），或者為修行者宣說毗梨耶波羅蜜（Virya Paramita，精進波羅蜜），或者為修行者宣說禪那波羅蜜（Dhyana Paramita，禪定波羅蜜），或者為修行者宣說般若波羅蜜（Prajna Paramita，智慧波羅蜜），或者為修行者宣說方便波羅蜜（Upaya Paramita），或者為修行者宣說愿波羅蜜（Pranidhana Paramita），或者為修行者宣說力波羅蜜（Bala Paramita），或者為修行者宣說智波羅蜜（Jnana Paramita），或者為修行者宣說慈悲喜捨（Four Immeasurables），或者為修行者宣說四念處（Four Foundations of Mindfulness），或者為修行者宣說四正勤（Four Right Exertions），或者為修行者宣說四如意（Four Roads to Magical Power）。
【English Translation】 English version: Those who have committed these offenses should diligently recite the mantras of Bhaisajya-raja (Medicine King Bodhisattva) and Bhaisajya-samudgata (Medicine Superior Bodhisattva). They should also respectfully prostrate to the Buddhas of the ten directions, as well as the Seven Buddhas of the Past, the Fifty-three Buddhas, the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon), and the Thirty-five Buddhas. Then, they should universally prostrate to all the immeasurable Buddhas of the ten directions. During the six periods of the day and night, their minds should be clear and bright, like flowing water, practicing the method of repentance. Then, they should focus their minds on contemplating the pure form bodies of Bhaisajya-raja and Bhaisajya-samudgata Bodhisattvas. If there are those who recite the names of these two Bodhisattvas, know that these individuals have already planted various good roots in the presence of the Buddhas in countless past kalpas. Because of the power of their original good roots, they can see countless Buddhas of the East in a single thought. At that time, all the Buddhas of the East will simultaneously enter the Samadhi of Manifesting All Forms. The same is true for the South, North, West, the four intermediate directions, and above and below; all will simultaneously enter the Samadhi of Manifesting All Forms. Immediately, all the Buddhas of the ten directions will manifest their bodies and dwell before the practitioner, expounding the profound Six Paramitas. When the practitioner sees the Buddhas, joy arises in their heart, and they immediately attain the profound Ocean of Buddha Contemplation Samadhi in the presence of the Buddhas. Seeing countless Buddhas, each World-Honored One, with one voice, bestows a prophecy upon the practitioner, saying: 'Because you now recite the names of these two Bodhisattvas, you will attain Buddhahood in the future.' When the practitioner hears the prophecy, their body and mind rejoice, and they immediately attain samadhi. This samadhi is called 'Solely Without Adornment.' Because of the power of this samadhi, they further advance and universally see countless Buddhas of the ten directions. At that time, the Buddhas of the ten directions may expound Dana Paramita (Perfection of Giving) for the practitioner, or Sila Paramita (Perfection of Morality), or Ksanti Paramita (Perfection of Patience), or Virya Paramita (Perfection of Vigor), or Dhyana Paramita (Perfection of Meditation), or Prajna Paramita (Perfection of Wisdom), or Upaya Paramita (Perfection of Skillful Means), or Pranidhana Paramita (Perfection of Vows), or Bala Paramita (Perfection of Strength), or Jnana Paramita (Perfection of Knowledge), or the Four Immeasurables (Loving-kindness, Compassion, Joy, and Equanimity), or the Four Foundations of Mindfulness, or the Four Right Exertions, or the Four Roads to Magical Power.
足。或為行者說五根。或為行者說五力。或為行者說七覺分。或為行者說八正道分。或為行者說苦聖諦。或為行者說集聖諦。或為行者說滅聖諦。或為行者說道聖諦。或為行者說六和敬法。或為行者說六念法。如是種種分別廣說無量法門。復因此惟無三昧海莊嚴力故。廣為行者分別解說甚深十二因緣法。因是藥王藥上二菩薩威神力故。復見東方無量諸佛及諸菩薩。身紫金色相好無比。南西北方四維上下。亦悉睹見一一如來身相眾好。廣說如觀佛三昧海。若有行者稱是藥王藥上二菩薩名者。若有念是二菩薩者。若有持是二菩薩名者。若有觀是二菩薩身者。若誦是二菩薩所說陀羅尼神咒者。捨身來世得凈六根。恒得生於大菩薩家。面貌端嚴猶如帝釋無可惡相。身力強壯。如那羅延威伏一切。其所生處恒得值遇諸佛菩薩聞甚深法。聞已歡喜即得無量妙三昧門及陀羅尼。
佛告阿難若有眾生但聞是二菩薩名。得福無量不可窮盡。何況具足如說修行。爾時阿難聞佛世尊。讚歎是二菩薩甚深智慧無量德行。即從座起繞佛七匝。長跪合掌白佛言。世尊此藥王藥上二菩薩。過去世時修何道行種何功德。今於此眾猶如梵幢佛所讚歎。亦為大眾之所稱譽。如來今者雙目放光。如摩尼珠現在其頂。此妙瑞相昔所未睹。唯愿天尊為我解說
【現代漢語翻譯】 現代漢語譯本： 或者為修行者講解五根（信根、精進根、念根、定根、慧根）。或者為修行者講解五力（信力、精進力、念力、定力、慧力）。或者為修行者講解七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）。或者為修行者講解八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。或者為修行者講解苦聖諦。或者為修行者講解集聖諦。或者為修行者講解滅聖諦。或者為修行者講解道聖諦。或者為修行者講解六和敬法（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）。或者為修行者講解六念法（唸佛、念法、念僧、念戒、念施、念天）。像這樣種種分別，廣泛地宣說無量的法門。又因為憑藉無三昧海的莊嚴力量，廣泛地為修行者分別解說甚深的十二因緣法。 因為藥王（Bhaisajyaraja）藥上（Bhaisajyasamudgata）二菩薩的威神力量，又見到東方無量諸佛以及諸菩薩，身體是紫金色，相貌美好無比。南西北方、四維上下，也都看見每一位如來的身相莊嚴美好，廣泛地宣說如同《觀佛三昧海經》所說。如果有修行者稱念藥王（Bhaisajyaraja）藥上（Bhaisajyasamudgata）二菩薩的名號，如果有憶念這兩位菩薩的，如果有受持這兩位菩薩名號的，如果有觀想這兩位菩薩身相的，如果誦讀這兩位菩薩所說的陀羅尼神咒的，捨棄此身來世能夠得到清凈的六根，永遠能夠出生在大菩薩的家族，面貌端正莊嚴猶如帝釋天（Indra），沒有醜惡的相貌，身力強壯，如同那羅延（Narayana）一樣能夠降伏一切。他們所出生的地方，永遠能夠遇到諸佛菩薩，聽聞甚深的佛法，聽聞之後心生歡喜，就能夠得到無量的妙三昧門以及陀羅尼。 佛告訴阿難（Ananda），如果有眾生僅僅聽聞這兩位菩薩的名號，得到的福報無量無盡，更何況能夠具足如所說的那樣修行。當時阿難（Ananda）聽聞佛世尊讚歎這兩位菩薩甚深的智慧和無量的德行，就從座位上站起來，繞佛七圈，長跪合掌對佛說：『世尊，這兩位藥王（Bhaisajyaraja）藥上（Bhaisajyasamudgata）二菩薩，過去世時修習了什麼道行，種下了什麼功德，如今在這大眾之中猶如梵天之幢一樣被佛所讚歎，也被大眾所稱譽。如來現在雙目放光，如同摩尼寶珠顯現在頭頂，這種美妙的瑞相過去從未見過，唯愿天尊為我解說。』
【English Translation】 English version: Or he speaks to the practitioner about the five roots (faith, vigor, mindfulness, concentration, and wisdom). Or he speaks to the practitioner about the five powers (faith, vigor, mindfulness, concentration, and wisdom). Or he speaks to the practitioner about the seven factors of enlightenment (discrimination of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity). Or he speaks to the practitioner about the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration). Or he speaks to the practitioner about the noble truth of suffering. Or he speaks to the practitioner about the noble truth of the accumulation of suffering. Or he speaks to the practitioner about the noble truth of the cessation of suffering. Or he speaks to the practitioner about the noble truth of the path to the cessation of suffering. Or he speaks to the practitioner about the six principles of harmony and respect (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in sharing benefits). Or he speaks to the practitioner about the six recollections (recollection of the Buddha, the Dharma, the Sangha, the precepts, generosity, and the devas). In this way, he extensively explains countless Dharma doors. Moreover, because of the power of the adornment of the 'No Samadhi Sea', he extensively explains the profound twelve links of dependent origination to the practitioners. Because of the majestic spiritual power of the two Bodhisattvas, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Supreme), he also sees countless Buddhas and Bodhisattvas in the east, their bodies are purple-gold in color, and their appearances are incomparably beautiful. In the south, north, west, the four intermediate directions, and above and below, he also sees each Tathagata's body with its multitude of excellent qualities, extensively described as in the 'Contemplation of the Buddha Samadhi Sea Sutra'. If there are practitioners who recite the names of these two Bodhisattvas, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Supreme), if there are those who remember these two Bodhisattvas, if there are those who uphold the names of these two Bodhisattvas, if there are those who contemplate the bodies of these two Bodhisattvas, if they recite the Dharani mantras spoken by these two Bodhisattvas, they will, upon abandoning this body and being reborn in the next life, obtain pure six senses and will always be born into the families of great Bodhisattvas. Their faces will be dignified and beautiful, like that of Indra (Emperor Shakra), without any ugly features. Their bodily strength will be strong, like Narayana (a powerful deity), subduing all. In the places where they are born, they will always encounter Buddhas and Bodhisattvas, hearing the profound Dharma. Having heard it, they will rejoice and immediately obtain countless wonderful Samadhi gates and Dharanis. The Buddha told Ananda (a principal disciple of the Buddha), 'If there are sentient beings who merely hear the names of these two Bodhisattvas, they will obtain immeasurable and inexhaustible blessings, how much more so if they fully practice as described.' At that time, Ananda (a principal disciple of the Buddha), having heard the World Honored One, the Buddha, praise the profound wisdom and immeasurable virtues of these two Bodhisattvas, arose from his seat, circumambulated the Buddha seven times, knelt with his palms together, and said to the Buddha: 'World Honored One, what practices did these two Bodhisattvas, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Supreme), cultivate in past lives, and what merits did they plant, that now they are praised by the Buddha like a Brahma banner among this assembly, and are also praised by the great assembly? Now the Tathagata emits light from both eyes, like a Mani jewel appearing on his crown. This wonderful auspicious sign has never been seen before. I beseech the Honored One to explain it to me.'
此二菩薩往昔因緣。爾時世尊告阿難言。諦聽諦聽善思念之。吾當為汝分別解說此二菩薩往昔因緣。佛告阿難乃往過去無量無邊阿僧祇劫。復倍是數數不可說。彼時有佛號琉璃光照如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。劫名正安隱。國名懸勝幡。生彼佛國眾生壽命八大劫。彼佛世尊出現世間經十六大劫。然後乃于蓮華講堂入般涅槃。佛涅槃后正法住世滿八大劫。像法住世亦八大劫。于像法中有千比丘。發菩薩心求菩薩戒。普為眾生遊行教化。爾時眾中有一比丘。名曰日藏。聰明多智遊歷聚落村營城邑。僧房堂閣阿練若處及至論堂。為諸大眾廣贊大乘菩薩本緣。亦說如來無上清凈平等大慧。爾時眾中有一長者名星宿光。聞說大乘平等大慧。心生歡喜即從座起。持呵梨勒果及諸雜藥。至日藏所白言大德。我聞仁者說甘露藥。如仁所說服此藥者不老不死。作此語已頭面著地禮比丘足。復持此藥奉上比丘。白言仁者今以此藥奉上仁者及大德僧。爾時日藏即為咒愿受呵梨勒。長者聞法復聞咒愿心大歡喜。遍禮十方無量諸佛。于日藏前發弘誓願而作是言。我聞仁者說佛慧藥。如仁所說真實不虛。今持雪山良藥奉上仁者並及眾僧。以此功德愿我生生。不求人天三界福報。正心迴向阿耨多羅三藐三菩提。我今
【現代漢語翻譯】 現代漢語譯本 此二菩薩（Bodhisattva，指追求覺悟的聖者）往昔的因緣是這樣的。當時，世尊（釋迦牟尼佛的尊稱）告訴阿難（Ananda，佛陀的十大弟子之一）說：『仔細聽，仔細聽，好好地思考。我將為你們分別解說這兩位菩薩往昔的因緣。』 佛告訴阿難說：『在過去無量無邊阿僧祇劫（asamkhya kalpa，極長的時間單位）之前，還要再乘以不可說的倍數。那時有一尊佛，名號是琉璃光照如來（Vairocana，光明遍照）、應供（Arhat，值得供養）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行）、善逝（Sugata，以好的方式逝去）、世間解（Lokavidu，瞭解世界）、無上士（Anuttara，無上的人）、調御丈夫（Purushadamyasarathi，調伏眾生的人）、天人師（Shasta Devamanushyanam，天和人的導師）、佛世尊。劫的名字叫正安隱，國家的名字叫懸勝幡。生在那佛國中的眾生壽命有八大劫。那位佛世尊出現在世間經歷了十六大劫，然後在蓮華講堂進入般涅槃（Parinirvana，完全的涅槃）。佛涅槃后，正法住世滿了八大劫，像法住世也是八大劫。在像法時代，有千位比丘（bhikshu，出家修行的僧人）發菩薩心，求菩薩戒（Bodhisattva vows，菩薩的誓言），普遍地為眾生教化。 當時，僧眾中有一位比丘，名叫日藏，聰明多智，遊歷各個聚落、村莊、城鎮、僧房、堂閣、阿練若處（aranya，寂靜的修行場所），以及論堂，為大眾廣泛讚揚大乘（Mahayana，佛教的一個主要流派）菩薩的本生因緣，也宣說如來無上清凈平等的大智慧。當時，僧眾中有一位長者（wealthy man），名叫星宿光，聽聞宣說大乘平等大慧，心中生起歡喜，立即從座位上站起來，拿著呵梨勒果（haritaki，一種藥用植物）以及各種雜藥，到日藏那裡，稟告說：『大德，我聽聞仁者宣說甘露藥（amrita，不死之藥），如仁者所說，服用此藥的人不會衰老也不會死亡。』說完這些話后，頭面著地，禮拜比丘的腳，又拿著這些藥供奉給比丘，稟告說：『仁者，現在我將這些藥供奉給仁者以及大德僧眾。』 當時，日藏就為他咒愿，接受了呵梨勒果。長者聽聞佛法，又聽聞咒愿，心中非常歡喜，遍禮十方無量諸佛，在日藏面前發弘誓願（great vows）而說：『我聽聞仁者宣說佛慧藥，如仁者所說真實不虛。現在我拿著雪山的良藥供奉給仁者以及眾僧。以此功德，愿我生生世世，不求人天三界的福報，以正心迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。我今』
【English Translation】 English version The past causes and conditions of these two Bodhisattvas (Bodhisattva, beings who seek enlightenment) were as follows. At that time, the World Honored One (a respectful title for Shakyamuni Buddha) told Ananda (Ananda, one of the Buddha's ten great disciples): 'Listen carefully, listen carefully, and contemplate well. I will explain to you separately the past causes and conditions of these two Bodhisattvas.' The Buddha told Ananda: 'In the past, immeasurable, boundless asamkhya kalpas (asamkhya kalpa, an extremely long unit of time) ago, multiplied by unspeakable numbers, there was a Buddha named Vaiduryaprabharaja Tathagata (Vairocana, the light that shines everywhere), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, fully enlightened one), Vidyacharana-sampanna (Vidyacharana-sampanna, possessing wisdom and virtue), Sugata (Sugata, gone in a good way), Lokavidu (Lokavidu, understanding the world), Anuttara (Anuttara, unsurpassed person), Purushadamyasarathi (Purushadamyasarathi, tamer of beings), Shasta Devamanushyanam (Shasta Devamanushyanam, teacher of gods and humans), the Buddha World Honored One. The kalpa was named Right Peace, and the country was named Suspended Victory Banner. The beings born in that Buddha's land had a lifespan of eight great kalpas. That Buddha World Honored One appeared in the world for sixteen great kalpas, and then entered Parinirvana (Parinirvana, complete Nirvana) in the Lotus Flower Lecture Hall. After the Buddha's Nirvana, the Proper Dharma remained in the world for eight great kalpas, and the Semblance Dharma also remained for eight great kalpas. During the Semblance Dharma era, there were a thousand bhikshus (bhikshu, monks who have left home to practice) who aroused the Bodhi mind, sought the Bodhisattva vows (Bodhisattva vows, vows of a Bodhisattva), and universally taught and transformed beings.' At that time, among the Sangha, there was a bhikshu named Suryagarbha, who was intelligent and wise, traveling through various settlements, villages, towns, monasteries, halls, aranyas (aranya, quiet places for practice), and debate halls, widely praising the original causes and conditions of the Mahayana (Mahayana, a major school of Buddhism) Bodhisattvas for the masses, and also proclaiming the Tathagata's unsurpassed, pure, and equal great wisdom. At that time, among the Sangha, there was a wealthy man named Nakshatratara, who, upon hearing the proclamation of the Mahayana's equal great wisdom, felt joy in his heart and immediately rose from his seat, holding haritaki fruits (haritaki, a medicinal plant) and various miscellaneous medicines, and went to Suryagarbha, reporting: 'Virtuous One, I have heard that the Venerable One proclaims the amrita medicine (amrita, the medicine of immortality), and as the Venerable One says, those who take this medicine will not age or die.' After saying these words, he prostrated himself at the bhikshu's feet, and then offered these medicines to the bhikshu, reporting: 'Venerable One, now I offer these medicines to the Venerable One and the virtuous Sangha.' At that time, Suryagarbha recited blessings for him and accepted the haritaki fruit. The wealthy man, upon hearing the Dharma and the blessings, felt great joy in his heart, prostrated himself to the immeasurable Buddhas in the ten directions, and made great vows before Suryagarbha, saying: 'I have heard that the Venerable One proclaims the medicine of Buddha's wisdom, and as the Venerable One says, it is true and not false. Now I offer the excellent medicine from the snowy mountains to the Venerable One and the Sangha. With this merit, may I, in life after life, not seek the blessings of humans and gods in the three realms, but with a righteous mind, dedicate it to anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete, and perfect enlightenment). I now'
至誠發無上道心。于未來世必當成佛。此愿不虛必如尊者所說佛慧。我得菩提清凈力時。雖未成佛若有眾生聞我名者。愿得除滅眾生三種病苦。一者眾生身中四百四病。但稱我名即得除愈。二者邪見愚癡及惡道苦愿永不受。我作佛時生我國土諸眾生等。悉皆悟解平等大乘更無異趣。三者閻浮提中及余他方有三惡趣名。聞我名者永更不受三惡趣身。設墮惡趣我終不成阿耨多羅三藐三菩提。若有禮拜繫念觀我身相者。愿此眾生消除三障。如凈琉璃內外映徹。見佛色身亦復如是。若有眾生見佛清凈色身者。愿此眾生於平等慧永不退失。發此愿已。五體投地。遍禮十方無量諸佛。禮諸佛已。持真珠華。散日藏上白言和上。因和上。故得聞無上清凈佛慧。我聞是已於和上前。已發甚深阿耨多羅三藐三菩提心。此愿不虛必成佛者。令我所散妙真珠華。化為華蓋住和上上。作此語已所散寶珠。如寶蓮華行列空中變成華蓋其蓋有光金色具足。一切大眾睹見此事。異口同音讚歎大長者星宿光言。善哉善哉大長者。汝能於此大眾之中。已能深發大弘誓願。乃現如此微妙瑞相。我等今者觀此瑞相。必得成佛無有疑也。爾時星宿光長者。有弟名電光明。見兄長者發菩提心。身心隨喜白言大兄。我今家中大有醍醐及諸良藥。愿兄聽我普施一切不限
眾僧。其兄報言聽隨汝意。爾時電光長者白其兄言。我今亦復隨從大兄。欲發甚深阿耨多羅三藐三菩提心。其兄答言若欲發心。汝今應禮十方諸佛。于大和上日藏比丘前。宜發甚深無上道意。弟白兄言。我今以此醍醐良藥以施一切。復以妙華上十方佛。回此功德愿如大兄所發誓愿等無有異。若我所愿誠實不虛。令我所散上妙蓮華。住虛空中猶如華樹。時會大眾見電光長者所散蓮華列住空中。其一一華如菩提樹。列住空中華果具足。爾時大眾異口同音。亦皆讚歎電光長者而作是言。汝今瑞應如兄長者等無有異於未來世必得成佛無有疑也。
佛告阿難汝今當知。時大長者以呵梨勒雪山勝藥以施眾僧。眾僧服已得聞妙法。以藥力故除二種病。一者四大增損。二者煩惱瞋恚。因此藥故。時諸大眾皆發阿耨多羅三藐三菩提心而唱是言。我等於未來世悉當成佛。時諸大眾各相謂言。我等今者因此大士施二種藥。得發無上法王之心。當王三千大千世界。為報恩故當為立號。因行立名故名藥王。佛告阿難汝今當知此藥王菩薩。聞諸大眾為立號時。敬禮大眾而作是言。大德眾僧為我立號名曰藥王。我今應當依名定實。若我所施迴向佛道必得成就。愿我兩手雨一切藥。摩洗眾生除一切病。若有眾生聞我名者。禮拜我者。觀我身相者。
【現代漢語翻譯】 現代漢語譯本：眾僧人聽后，電光長者的哥哥迴應說：『隨你們的意願吧。』當時，電光長者對他的哥哥說：『我現在也跟隨兄長，想要發起甚深的阿耨多羅三藐三菩提心（無上正等正覺之心）。』他的哥哥回答說：『如果想要發心，你現在應當禮敬十方諸佛，在大和上日藏比丘（一位德高望重的比丘）前，適宜發起甚深無上的菩提道意。』弟弟對哥哥說：『我現在將這些醍醐良藥佈施給一切眾生，又以美妙的蓮花供養十方諸佛，迴向這些功德，愿我和兄長所發的誓願一樣，沒有任何差別。如果我所發的願望真實不虛，就讓這些我所散佈的美妙蓮花，停留在虛空中，猶如華樹一般。』當時在場的大眾看見電光長者所散佈的蓮花排列在空中，每一朵蓮花都像菩提樹一樣，排列在空中，華果具足。當時大眾異口同聲，都讚歎電光長者，說道：『你現在的瑞應和你的兄長一樣，沒有任何差別，在未來世必定能夠成佛，毫無疑問。』 佛陀告訴阿難：『你現在應當知道，當時那位大長者用呵梨勒（一種藥草）和雪山勝藥佈施給眾僧。眾僧服用后，聽聞了妙法，因為藥力的緣故，消除了兩種疾病：一是四大（地、水、火、風）增損失調，二是煩惱瞋恚。』因為這種藥的緣故，當時的大眾都發起了阿耨多羅三藐三菩提心，並且唱言：『我們等於未來世都應當成佛。』當時大眾互相說道：『我們現在因為這位大士佈施兩種藥物，得以發起無上法王之心，應當統治三千大千世界。爲了報答他的恩德，應當為他立一個名號。』因為他的行為而立名，所以名為藥王（以藥物利益眾生之王）。佛陀告訴阿難：『你現在應當知道，這位藥王菩薩，聽到大眾為他立名號時，恭敬地禮拜大眾，說道：『大德眾僧為我立名，叫做藥王。我現在應當依名定實，如果我所施的藥物迴向佛道必定能夠成就。愿我的兩手降下一切藥物，摩洗眾生，消除一切疾病。如果眾生聽聞我的名字，禮拜我，觀我的身相，』
【English Translation】 English version: The monks, upon hearing this, the elder brother of the Electric Light Elder responded, 'As you wish.' At that time, the Electric Light Elder said to his elder brother, 'I now also follow my elder brother, desiring to generate the profound Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment).' His elder brother replied, 'If you wish to generate this mind, you should now pay homage to the Buddhas of the ten directions, and before the Great Upadhyaya, the Bhikshu Sun-repository (a highly virtuous Bhikshu), you should appropriately generate the profound and unsurpassed intention for the path to enlightenment.' The younger brother said to his elder brother, 'I now bestow this excellent ghee-like medicine upon all beings, and also offer exquisite lotus flowers to the Buddhas of the ten directions, dedicating this merit, wishing that my vows are the same as those of my elder brother, without any difference. If my vows are true and not false, may these exquisite lotus flowers that I scatter remain in the empty space, like flower trees.' At that time, the assembly saw the lotus flowers scattered by the Electric Light Elder arranged in the sky, each flower like a Bodhi tree, arranged in the sky, complete with flowers and fruits. At that time, the assembly unanimously praised the Electric Light Elder, saying, 'Your current auspicious signs are the same as those of your elder brother, without any difference, and in the future you will surely attain Buddhahood without any doubt.' The Buddha told Ananda, 'You should now know that the Great Elder at that time used Haritaki (a medicinal herb) and superior medicines from the snowy mountains to bestow upon the Sangha. After the Sangha consumed them, they heard the wonderful Dharma, and because of the power of the medicine, they eliminated two kinds of illnesses: first, imbalances in the four elements (earth, water, fire, and wind), and second, afflictions of anger and hatred.' Because of this medicine, the assembly at that time all generated the mind of Anuttara-samyak-sambodhi, and chanted, 'We shall all become Buddhas in the future.' At that time, the assembly said to each other, 'We now, because of this great being's bestowal of two kinds of medicine, are able to generate the mind of the unsurpassed Dharma King, and shall rule the three thousand great thousand worlds. To repay his kindness, we should establish a name for him.' Because of his actions, he is named Medicine King (the king who benefits beings with medicine). The Buddha told Ananda, 'You should now know that this Medicine King Bodhisattva, upon hearing the assembly establish a name for him, respectfully paid homage to the assembly, saying, 'The virtuous Sangha has established the name Medicine King for me. I should now live up to this name, and if my bestowal of medicine is dedicated to the path of Buddhahood, it will surely be accomplished. May my two hands rain down all kinds of medicine, washing and cleansing beings, eliminating all illnesses. If beings hear my name, pay homage to me, or behold my form,'
當令此等皆服甚深妙陀羅尼無閡法藥。當令此等現在身上。除去諸惡無愿不從。我成佛時愿諸眾生具大乘行。作是語時于虛空中。雨七寶蓋覆藥王上。蓋光明中而說偈言。
大士妙善愿 施藥濟一切 未來當成佛 號名曰凈眼 廣度諸天人 慈心無邊際 慧眼照一切 未來當成佛
爾時藥王聞此偈已。身心歡喜即入三昧。其三昧名曰惟無莊嚴。三昧力故見佛無數。凈除業障即得超越九百萬億阿僧祇劫生死之罪。爾時眾中為立號者。今此藥王菩薩摩訶薩是。佛告阿難汝今當時。知弟長者藥施人者。因藥施故世人稱讚此長者藥用施眾僧及施一切。服此藥者得上氣力得妙上藥。亦聞上妙大乘法藥。爾時世人因行立名名曰藥上。爾時藥上菩薩聞諸世人。稱讚己德名曰藥上。因發誓愿今此世間一切大眾。為我立號名曰藥上。愿我後世得成十種清凈力時。以上法藥普施一切。愿諸眾生聞我名者。煩惱盛火速得消滅。若有眾生禮拜我者稱我名者觀我身相者。當令此等得服上妙不死解脫甘露上藥。爾時大眾聞是語已。各脫瓔珞共散藥上菩薩。所散瓔珞如七寶臺停住空中。臺中有光純黃金色。聲如梵音而說偈言。
善哉勝大士 顯發弘誓願 必度苦眾生 心無有疑慮 未來當成佛 號名曰凈藏
【現代漢語翻譯】 現代漢語譯本 當令這些人都能服用甚深微妙的陀羅尼（Dharani，總持）無礙法藥。當令這些人現在身上，除去各種惡疾，沒有願望不能實現。我成佛的時候，愿所有眾生都具有大乘（Mahayana，廣大的交通工具）的修行。說完這些話的時候，在虛空中，降下七寶華蓋覆蓋在藥王（Bhaisajya-raja，藥王菩薩）的上方。華蓋的光明中說出偈語： 『大士（Mahasattva，偉大的存在）的微妙善愿，施藥救濟一切眾生，未來應當成佛，名號叫做凈眼（Vimalanetra），廣泛救度諸天人和人，慈悲心沒有邊際，智慧之眼照亮一切，未來應當成佛。』 當時藥王聽到這偈語后，身心歡喜，立即進入三昧（Samadhi，禪定）。這個三昧的名字叫做惟無莊嚴。因為三昧的力量，見到無數的佛。清凈地除去了業障，立即超越了九百萬億阿僧祇劫（Asankhyeya kalpas，無數大劫）生死輪迴的罪過。當時大眾為他立名號，就是現在的藥王菩薩摩訶薩（Bhaisajya-raja Bodhisattva-Mahasattva，藥王大菩薩）。佛告訴阿難（Ananda，阿難陀）：『你現在應當知道，弟弟長者藥施人，因為施藥的緣故，世人稱讚這位長者用藥物佈施給眾僧和一切人。服用這種藥物的人，得到上好的氣力，得到微妙的上等藥物，也聽聞上妙的大乘法藥。』當時世人因為他的行為而立名，叫做藥上（Bhaisajyottara，藥上菩薩）。當時藥上菩薩聽到世人稱讚自己的功德，名叫藥上，因此發誓愿：『現在這個世間的一切大眾，為我立名號叫做藥上，愿我後世成就十種清凈力的時候，用上等的法藥普遍佈施給一切眾生。愿所有眾生聽到我的名字，煩惱的盛火迅速得到消滅。如果有的眾生禮拜我、稱念我的名字、觀看我的身相，應當讓這些人得到服用上妙的不死解脫甘露上藥。』當時大眾聽到這些話后，各自脫下瓔珞，一起散向藥上菩薩。所散的瓔珞像七寶臺一樣停留在空中。臺中發出光芒，純粹是黃金的顏色，聲音像梵音一樣說出偈語： 『善哉，殊勝的大士，顯發弘大的誓願，必定救度痛苦的眾生，心中沒有疑惑和顧慮，未來應當成佛，名號叫做凈藏（Vimalagarbha）。』
【English Translation】 English version May all these beings receive the profound and wondrous Dharani (總持) unimpeded Dharma medicine. May all these beings, in their present bodies, be rid of all evils, and may no wish go unfulfilled. When I attain Buddhahood, may all beings possess the practice of the Great Vehicle (Mahayana, 廣大的交通工具). As these words were spoken, in the empty sky, a canopy of seven treasures rained down, covering Bhaisajya-raja (藥王, Medicine King) . Within the light of the canopy, a verse was spoken: 'Great being (Mahasattva, 偉大的存在) of wondrous and virtuous vows, bestowing medicine to save all, in the future you shall become a Buddha, named Vimalanetra (凈眼, Pure Eye), extensively delivering gods and humans, with boundless compassion, wise eyes illuminating all, in the future you shall become a Buddha.' At that time, Bhaisajya-raja (藥王) , upon hearing this verse, rejoiced in body and mind and immediately entered Samadhi (三昧, concentration). The name of this Samadhi was called 'Solely Without Adornment.' Through the power of Samadhi, he saw countless Buddhas. Purifying and removing karmic obstacles, he immediately transcended the sins of birth and death for nine million trillion Asankhyeya kalpas (阿僧祇劫, countless eons). At that time, the assembly established a name for him, which is now Bhaisajya-raja Bodhisattva-Mahasattva (藥王菩薩摩訶薩, Medicine King Great Bodhisattva). The Buddha told Ananda (阿難, Ānanda): 'You should now know that the younger brother, the elder who gives medicine, because of the giving of medicine, the world praises this elder for using medicine to give to the Sangha and all beings. Those who take this medicine obtain excellent strength, obtain wondrous and superior medicine, and also hear the wondrous and superior Great Vehicle Dharma medicine.' At that time, people established a name based on his actions, calling him Bhaisajyottara (藥上, Medicine Superior). At that time, Bhaisajyottara Bodhisattva (藥上菩薩) , upon hearing the world praising his virtue, named Bhaisajyottara, therefore made a vow: 'Now, may all the great assembly in this world establish my name as Bhaisajyottara. May I, in future lives, when I attain the ten pure powers, universally bestow the superior Dharma medicine to all beings. May all beings who hear my name quickly extinguish the raging fire of afflictions. If there are beings who bow to me, recite my name, or behold my form, may these beings receive the superior, immortal, liberating nectar medicine.' At that time, the assembly, upon hearing these words, each took off their necklaces and scattered them towards Bhaisajyottara Bodhisattva. The scattered necklaces remained in the air like a seven-jeweled platform. Within the platform, there was light, purely golden in color, and a voice like Brahma's sound spoke a verse: 'Excellent, supreme great being, revealing and expressing vast vows, surely delivering suffering beings, with no doubt or concern in your heart, in the future you shall become a Buddha, named Vimalagarbha (凈藏, Pure Treasury).'
救護諸世間 沒于苦海者
佛告阿難汝今好當諦聽。佛語慎勿忘失。此藥王藥上二菩薩者。乃是過去現在未來諸佛世尊灌頂法子。若有眾生聞此二菩薩名者。永度苦海不墮生死。恒得值遇諸佛菩薩。何況具足如說修行。若有善男子善女人。聞二菩薩所說神咒。若觀此二菩薩身相者。于現在世必得見藥王藥上。及見於我賢劫千佛。于未來世見無數佛。一一世尊為其說法。生凈佛土其心堅固。終不退轉阿耨多羅三藐三菩提心。爾時阿難即從座起。為佛作禮繞佛七匝。白佛言世尊當云何名此經云何奉持之。佛告阿難諦聽諦聽善思念之。此法之要名滅諸罪障。亦名懺悔惡業神咒。亦名治煩惱病甘露妙藥。亦名觀藥王藥上清凈色身。佛告阿難此法之要。有如是等殊勝妙名。我滅度后若有比丘及比丘尼聞此經者。至心隨喜經須臾間。四重惡業皆悉清凈。若有優婆塞優婆夷聞此經者。至心隨喜經須臾間若犯五戒。破八支齋疾得清凈。若國王大臣剎利居士。毗舍首陀婆羅門等。及餘一切聞此經者。經須臾間至心隨喜。五逆十惡悉得清凈。佛告阿難此藥王藥上本行因緣。是閻浮提人病之良藥。爾時世尊說是語已。默然而住如入三昧。爾時長者子寶積。及尊者阿難無數大眾。聞佛所說皆大歡喜。以歡喜故長者眾中五千人得無生法
【現代漢語翻譯】 現代漢語譯本 救護所有沉沒于苦海中的世間眾生。
佛陀告訴阿難：『你現在要好好地仔細聽。佛所說的話千萬不要忘記。這兩位藥王菩薩（Bhaisajyaraja）和藥上菩薩（Bhaisajyasamudgata），乃是過去、現在、未來諸佛世尊的灌頂法子。如果有眾生聽到這兩位菩薩的名號，就能永遠脫離苦海，不再墮入生死輪迴，並且經常能夠遇到諸佛菩薩。更何況是能夠完全按照所說的去修行。如果有善男子、善女人，聽到這兩位菩薩所說的神咒，或者觀想這兩位菩薩的身相，在現在這一世必定能夠見到藥王菩薩和藥上菩薩，以及見到我賢劫千佛。在未來世能夠見到無數的佛，每一位世尊都為他們說法，往生到清凈的佛土，他們的心意堅定，永遠不會退轉于阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』
當時，阿難（Ananda）立即從座位上站起來，為佛陀行禮，繞佛七圈，稟告佛陀說：『世尊，這部經應當叫什麼名字？我們應當如何奉持它呢？』
佛陀告訴阿難：『仔細聽，仔細聽，好好地思念它。這部經的要義名為『滅諸罪障』，也名為『懺悔惡業神咒』，也名為『治療煩惱病的甘露妙藥』，也名為『觀藥王藥上清凈色身』。』
佛陀告訴阿難：『這部經的要義，有如此等等殊勝美好的名稱。我滅度之後，如果有比丘（bhiksu）以及比丘尼（bhiksuni）聽到這部經，以至誠之心隨喜這部經哪怕是很短的時間，四重惡業都能夠完全清凈。如果有優婆塞（upasaka，近事男）優婆夷（upasika，近事女）聽到這部經，以至誠之心隨喜這部經哪怕是很短的時間，如果犯了五戒，破了八支齋，也能夠迅速得到清凈。如果是國王、大臣、剎帝利（ksatriya，武士階層）、居士、吠舍（vaisya，商人階層）、首陀羅（sudra，農民階層）、婆羅門（brahmana，祭司階層）等等，以及其他一切聽到這部經的人，哪怕是很短的時間，以至誠之心隨喜，五逆十惡都能夠完全清凈。』
佛陀告訴阿難：『這藥王菩薩和藥上菩薩的本行因緣，是閻浮提（Jambudvipa，我們所居住的這個世界）人的治病良藥。』
當時，世尊說完這些話后，就默默地住于禪定之中，如同進入三昧（samadhi，禪定）。當時，長者子寶積（Ratnakara）以及尊者阿難和無數的大眾，聽到佛陀所說，都非常歡喜。因為歡喜的緣故，長者眾中有五千人證得了無生法忍（anutpattika-dharma-ksanti）。
【English Translation】 English version Saving all sentient beings who are submerged in the sea of suffering.
The Buddha told Ananda: 'You should listen carefully now. Do not forget the Buddha's words. These two Bodhisattvas, Bhaisajyaraja (Medicine King) and Bhaisajyasamudgata (Medicine Superior), are the crown princes of all Buddhas, World Honored Ones, in the past, present, and future. If there are sentient beings who hear the names of these two Bodhisattvas, they will be eternally delivered from the sea of suffering and will not fall into the cycle of birth and death. They will constantly encounter all Buddhas and Bodhisattvas. How much more so if they fully practice as instructed. If there are good men and good women who hear the divine mantras spoken by these two Bodhisattvas, or who contemplate the forms of these two Bodhisattvas, they will surely see Bhaisajyaraja and Bhaisajyasamudgata in this present life, and will also see me, the Thousand Buddhas of the Bhadrakalpa (Auspicious Aeon). In future lives, they will see countless Buddhas, and each World Honored One will preach the Dharma for them, and they will be born in pure Buddha lands, their minds firm, and they will never regress from the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
At that time, Ananda immediately rose from his seat, bowed to the Buddha, circumambulated the Buddha seven times, and said to the Buddha: 'World Honored One, what should this sutra be called? How should we uphold it?'
The Buddha told Ananda: 'Listen carefully, listen carefully, and contemplate it well. The essence of this Dharma is called 'Extinguishing All Sins and Obstacles,' it is also called 'Divine Mantra for Repenting of Evil Karma,' it is also called 'Nectarous Wonderful Medicine for Curing Afflictions,' and it is also called 'Contemplating the Pure Form Bodies of Bhaisajyaraja and Bhaisajyasamudgata.'
The Buddha told Ananda: 'The essence of this Dharma has such wonderful and excellent names. After my Parinirvana (complete extinction), if there are bhiksus (monks) and bhiksunis (nuns) who hear this sutra, and rejoice in it with sincere hearts even for a short time, their four grave offenses will be completely purified. If there are upasakas (laymen) and upasikas (laywomen) who hear this sutra, and rejoice in it with sincere hearts even for a short time, if they have violated the five precepts or broken the eight precepts, they will quickly be purified. If there are kings, ministers, ksatriyas (warrior class), householders, vaisyas (merchant class), sudras (laborer class), brahmanas (priest class), and all others who hear this sutra, and rejoice in it with sincere hearts even for a short time, their five rebellious acts and ten evil deeds will be completely purified.'
The Buddha told Ananda: 'The original conduct and causes of these Bhaisajyaraja and Bhaisajyasamudgata are good medicine for the diseases of the people of Jambudvipa (the world we live in).'
At that time, after the World Honored One spoke these words, he remained silent, as if entering Samadhi (meditative absorption). At that time, the elder's son Ratnakara (Treasure Accumulation), and the Venerable Ananda, and countless multitudes, hearing what the Buddha had said, were all greatly rejoiced. Because of their joy, five thousand people among the elders attained the Anutpattika-dharma-ksanti (the patient endurance of the unoriginated dharma).
忍。他方來諸菩薩等有十千人。住首楞嚴三昧。舍利弗弟子五百比丘。不受諸漏成阿羅漢。天龍八部其數無量。皆發無上正真道意。爾時諸比丘比丘尼及諸大眾。聞佛所說歡喜奉行作禮而退。
佛說觀藥王藥上二菩薩經
【現代漢語翻譯】 現代漢語譯本： 忍。從其他世界來的菩薩等有十千人，安住于首楞嚴三昧（Śūraṅgama Samādhi，一種強大的禪定狀態）。舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）的五百位比丘弟子，不受各種煩惱的侵擾，成就阿羅漢（Arhat，已證得涅槃的聖者）。天龍八部（Devas, Nāgas and the eight classes of supernatural beings，佛教中的護法神）的數量無量，都發起了無上正真道意（Anuttarā-samyak-saṃbodhi-citta，追求無上正等正覺的菩提心）。當時，所有的比丘、比丘尼以及所有大眾，聽聞佛陀所說，歡喜信受奉行，作禮後退下。
《佛說觀藥王藥上二菩薩經》 English version: Kṣānti (Patience). There were ten thousand Bodhisattvas from other worlds, abiding in the Śūraṅgama Samādhi (a powerful state of Samadhi). Five hundred Bhikṣu disciples of Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), free from all outflows, attained Arhatship (a perfected being who has attained Nirvana). The number of Devas, Nāgas and the eight classes of supernatural beings (protectors of Buddhism) was immeasurable, and all aroused the aspiration for Anuttarā-samyak-saṃbodhi-citta (the mind of supreme perfect enlightenment). At that time, all the Bhikṣus, Bhikṣuṇīs, and all the assembly, hearing what the Buddha had said, joyfully accepted and practiced it, paid homage, and withdrew.
The Sūtra Spoken by the Buddha on Contemplating the Two Bodhisattvas, Bhaiṣajyarāja and Bhaiṣajyasamudgata
【English Translation】 English version: Kṣānti (Patience). There were ten thousand Bodhisattvas from other worlds, abiding in the Śūraṅgama Samādhi (a powerful state of Samadhi). Five hundred Bhikṣu disciples of Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), free from all outflows, attained Arhatship (a perfected being who has attained Nirvana). The number of Devas, Nāgas and the eight classes of supernatural beings (protectors of Buddhism) was immeasurable, and all aroused the aspiration for Anuttarā-samyak-saṃbodhi-citta (the mind of supreme perfect enlightenment). At that time, all the Bhikṣus, Bhikṣuṇīs, and all the assembly, hearing what the Buddha had said, joyfully accepted and practiced it, paid homage, and withdrew.
The Sūtra Spoken by the Buddha on Contemplating the Two Bodhisattvas, Bhaiṣajyarāja and Bhaiṣajyasamudgata