T38n1770_本願藥師經古蹟

大正藏第 38 冊 No. 1770 本願藥師經古蹟

No. 1770 [cf. No. 450]

本願藥師經古蹟上

青丘沙門太賢撰

藥師琉璃光如來本願功德經

此經略以三門分別。一者題名。二者教攝。三者本文。一題名者經有三名。一說藥師琉璃光如來本願功德經。二說十二神將饒益有情結愿神咒。三說拔除一切業障。此中宋孝武世大明元年譯出之本取第三名拔除過罪生死得度。隋大業十一年東都洛水南上林園翻經館譯略取初名藥師如來本願經。今大唐貞觀年中玄奘三藏所譯之本具取初名題一部也。文義廣略后二相似。言藥師琉璃光如來所歸人也。本願功德者所感德也。能拔眾苦喻名藥師。無緣不徹稱琉璃光。所修妙行名為本願。所證勝果名為功德。即以如來因果為宗。勸物歸依出苦為趣。是以初名題宗為稱。后二之名以趣為號。經謂契經能詮名也。與義相應貫持法器令不散失故言契經。藥師如來之本願功德。本願功德之契經。故六合釋中依主釋也。二教攝者。南地師云。佛教有三。一頓二漸三偏方不定教。初二如常。今藥師經第三教攝。隨緣局說異頓漸故。此不應理。以頓漸外無別悟故。勿離大小有別教故。既對曼殊直說大乘因果德故所說頓教。又說凈

【現代漢語翻譯】現代漢語譯本：

大正藏第 38 冊 No. 1770 本願藥師經古蹟

No. 1770 [cf. No. 450]

本願藥師經古蹟上

青丘沙門太賢撰

藥師琉璃光如來本願功德經

此經略以三門分別：一者題名，二者教攝，三者本文。一題名者，經有三名：一說'藥師琉璃光如來本願功德經'，二說'十二神將饒益有情結愿神咒'，三說'拔除一切業障'。此中，宋孝武世大明元年譯出之本取第三名'拔除過罪生死得度'。隋大業十一年，東都洛水南上林園翻經館譯略取初名'藥師如來本願經'。今大唐貞觀年中玄奘三藏所譯之本具取初名，題一部也。文義廣略后二相似。言'藥師琉璃光如來'所歸人也。'本願功德'者，所感德也。能拔眾苦喻名'藥師'。無緣不徹稱'琉璃光'。所修妙行名為'本願'。所證勝果名為'功德'。即以如來因果為宗。勸物歸依出苦為趣。是以初名題宗為稱。后二之名以趣為號。經謂契經能詮名也。與義相應貫持法器令不散失故言契經。'藥師如來'之'本願功德'，'本願功德'之契經。故六合釋中依主釋也。二教攝者。南地師云：佛教有三：一頓、二漸、三偏方不定教。初二如常。今藥師經第三教攝。隨緣局說異頓漸故。此不應理。以頓漸外無別悟故。勿離大小有別教故。既對曼殊(Manjusri)直說大乘因果德故所說頓教。又說凈

【English Translation】 English version:

Taiso Tripitaka Volume 38 No. 1770 Annotations on the Fundamental Vows of the Bhaisajyaguru Sutra

No. 1770 [cf. No. 450]

Annotations on the Fundamental Vows of the Bhaisajyaguru Sutra, Part 1

Composed by the Shramana Taixian of Qingqiu

The Sutra of the Merits of the Fundamental Vows of Bhaisajyaguru Vaidurya Prabhasa Tathagata

This sutra is briefly divided into three sections: first, the title; second, the doctrinal classification; and third, the main text. Regarding the title, the sutra has three names: first, 'The Sutra of the Merits of the Fundamental Vows of Bhaisajyaguru Vaidurya Prabhasa Tathagata'; second, 'The Wish-Fulfilling Divine Mantra of the Twelve Yaksha Generals Benefiting Sentient Beings'; and third, 'The Eradication of All Karmic Obstacles'. Among these, the version translated during the Daming era of Emperor Xiaowu of the Song Dynasty takes the third name, 'Eradication of Transgressions, Liberation from Birth and Death'. In the eleventh year of the Daye era of the Sui Dynasty, the translation hall in the Shanglin Garden south of the Luo River in the Eastern Capital translated it, briefly taking the first name, 'The Sutra of the Fundamental Vows of Bhaisajyaguru Tathagata'. Now, the version translated by the Tripitaka Master Xuanzang in the Zhenguan era of the Great Tang Dynasty fully takes the first name, which titles the entire text. The latter two are similar in terms of the breadth and brevity of their meaning. 'Bhaisajyaguru Vaidurya Prabhasa Tathagata' refers to the person to whom one returns. 'Fundamental Vows and Merits' refers to the virtues that are felt. The ability to relieve the suffering of the masses is metaphorically named 'Bhaisajyaguru' (Medicine Master). The unobstructed and thorough nature is called 'Vaidurya Prabhasa' (Lapis Lazuli Light). The wonderful practices cultivated are called 'Fundamental Vows'. The supreme fruit attained is called 'Merits'. Thus, the cause and effect of the Tathagata are taken as the doctrine. Encouraging beings to take refuge and escape suffering is the purpose. Therefore, the initial name titles the doctrine. The latter two names use the purpose as the designation. 'Sutra' refers to a 'sutra', which is a name that can explain. It corresponds with the meaning and holds the Dharma vessel so that it is not lost, hence the term 'sutra'. The 'Fundamental Vows and Merits' of 'Bhaisajyaguru Tathagata', the sutra of 'Fundamental Vows and Merits'. Therefore, in the sixfold explanation, it is a dependent determinative compound. Regarding the doctrinal classification, the Southern Land teacher says that there are three types of Buddhist teachings: sudden, gradual, and partial and indefinite teachings. The first two are as usual. Now, the Bhaisajyaguru Sutra is included in the third teaching, as it speaks differently according to circumstances, differing from the sudden and gradual teachings. This is unreasonable because there is no separate enlightenment outside of the sudden and gradual teachings. Do not separate the different teachings from the Mahayana and Hinayana. Since it directly speaks of the cause, effect, and virtues of the Mahayana to Manjusri (Manjusri), what is spoken is the sudden teaching. It also speaks of pure

土無覆相故。第三了義大乘教攝。三本文者經。

如是我聞一時薄伽梵游化諸國至廣嚴城住樂音樹下與大苾芻眾八千人俱菩薩摩訶薩三萬六千及國王大臣婆羅門居士天龍夜叉人非人等無量大眾恭敬圍繞而為說法。

述曰。本文有三。一說經因起分。二對問廣說分。三聞名喜行分。此初也。如是我聞等如常應知。薄伽梵者含六義名。一自在義。永不繫屬諸煩惱故。二熾盛義。猛焰智火所燒練故。三端嚴義。眾妙相好所莊嚴故。四名稱義。功德圓滿無不知故。五吉祥義。親近供養必獲利故。六尊貴義。具諸功德利樂有情無懈怠故。如佛地論頌曰　自在熾盛與端嚴　名稱吉祥及尊貴　如是六種義差別　應知總名為薄伽　言廣嚴者梵云毗舍離或云毗耶離。表眾德滿至廣嚴城。示生物樂住樂音樹。微風歷動宮商雅音從而出故名樂音樹。眾有三種。一聲聞眾二菩薩眾三世間眾。如文可解。就中居士居家士也。夜叉可畏或威勢義。

爾時曼殊室利法王子承佛威神從座而起偏袒一肩右膝著地向薄伽梵曲躬合掌白言世尊唯愿演說如是相類諸佛名號及本大愿殊勝功德令諸聞者業障消除為欲利樂像法轉時諸有情故。

述曰。自下對問廣說分。此有五義。一菩薩請問成就。二法王讚許成就。三大眾樂聞成就。四如來說

【現代漢語翻譯】現代漢語譯本：『土無覆相故』，指的是第三了義大乘教所攝的內容。『三本文者經』，指的是經文字身。

『如是我聞，一時薄伽梵（Bhagavan，世尊）游化諸國，至廣嚴城（Vaishali），住樂音樹下，與大苾芻（bhiksu，比丘）眾八千人俱，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）三萬六千，及國王大臣、婆羅門居士、天龍夜叉（yaksha，夜叉）、人非人等無量大眾，恭敬圍繞而為說法。』

述曰：本文有三部分。一是說經因起分，二是對應問廣說分，三是聞名喜行分。這是第一部分。『如是我聞』等如常應知。『薄伽梵』含有六種含義：一是自在義，永遠不被諸煩惱束縛；二是熾盛義，被猛烈的智慧之火所燒煉；三是端嚴義，被眾妙相好所莊嚴；四是名稱義，功德圓滿，無所不知；五是吉祥義，親近供養必定獲得利益；六是尊貴義，具備各種功德，利益有情眾生而沒有懈怠。如《佛地論》頌所說：『自在熾盛與端嚴，名稱吉祥及尊貴，如是六種義差別，應知總名為薄伽』。『廣嚴』，梵文為毗舍離（Vaishali）或毗耶離（Viyali），表示眾德圓滿。至廣嚴城，是爲了顯示生物的快樂。住在樂音樹下，是因為微風吹動，宮商雅音從中發出，所以名為樂音樹。眾有三種：一是聲聞眾，二是菩薩眾，三是世間眾。如文中所述可以理解。其中，居士是指居家之士。夜叉，意思是可畏或威勢。

『爾時，曼殊室利（Manjusri，文殊）法王子承佛威神，從座而起，偏袒一肩，右膝著地，向薄伽梵曲躬合掌，白言：世尊，唯愿演說如是相類諸佛名號及本大愿殊勝功德，令諸聞者業障消除，為欲利樂像法轉時諸有情故。』

述曰：自下是對應問廣說分。這部分有五個意義：一是菩薩請問成就，二是法王讚許成就，三是大眾樂聞成就，四是如來說法成就。

【English Translation】 English version: 'Tu wu fu xiang gu' refers to the content included in the third definitive Mahayana teaching. 'San ben wen zhe jing' refers to the sutra text itself.

'Thus have I heard. At one time, the Bhagavan (Bhagavan, The Blessed One) was traveling and teaching in various countries, and arrived at the city of Vaishali (Vaishali), dwelling under the Music Tree, together with a great assembly of eight thousand bhikshus (bhiksu, monks), thirty-six thousand bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas), and countless great assemblies of kings, ministers, Brahmins, laypeople, nagas, yakshas (yaksha, yakshas), humans, non-humans, etc., respectfully surrounding him and expounding the Dharma.'

Commentary: The text has three parts. The first is the section on the causes and conditions for the sutra's arising, the second is the section on detailed explanation through questions and answers, and the third is the section on rejoicing and practicing upon hearing the names. This is the first part. 'Thus have I heard,' etc., should be understood as usual. 'Bhagavan' contains six meanings: first, the meaning of independence, never being bound by afflictions; second, the meaning of blazing, being refined by the fierce fire of wisdom; third, the meaning of perfect adornment, being adorned with various wonderful characteristics; fourth, the meaning of renown, having complete merit and being all-knowing; fifth, the meaning of auspiciousness, certainly obtaining benefits from approaching and making offerings; sixth, the meaning of nobility, possessing various merits, benefiting sentient beings without懈怠(xie dai,懈怠 means laziness or negligence). As the verse in the Buddhabhumi Sutra says: 'Independence, blazing, and perfect adornment, renown, auspiciousness, and nobility, these six kinds of different meanings, should be known as collectively named Bhagavan.' 'Vaishali' in Sanskrit is Vaishali or Viyali, indicating the fullness of all virtues. Arriving at the city of Vaishali is to show the joy of living beings. Dwelling under the Music Tree is because the gentle breeze moves, and elegant musical sounds of palace and commercial tones emanate from it, hence the name Music Tree. There are three kinds of assemblies: first, the assembly of Shravakas (hearers), second, the assembly of Bodhisattvas, and third, the assembly of worldly beings. As described in the text, it can be understood. Among them, laypeople refer to householders. Yaksha means fearful or powerful.

'At that time, Manjusri (Manjusri, Manjushri) Dharma Prince, relying on the Buddha's majestic power, arose from his seat, bared one shoulder, knelt on his right knee, bowed and joined his palms towards the Bhagavan, and said: 'World Honored One, may you please expound the names of such Buddhas and the supreme merits of their original great vows, so that the karmic obstacles of those who hear them may be eliminated, for the sake of benefiting and bringing joy to sentient beings during the time when the semblance Dharma is turning.'

Commentary: From below is the section on detailed explanation through questions and answers. This part has five meanings: first, the accomplishment of the Bodhisattva's request; second, the accomplishment of the Dharma King's approval; third, the accomplishment of the assembly's joy in hearing; fourth, the accomplishment of the Tathagata's Dharma teaching.

法成就。五夜叉報恩成就。此初也。於此有三。一請因緣門。如經曼殊室利法王子承佛威神故。曼殊室利唐云妙吉祥。從法化生得佛法分稱法王子。二請威儀門。如經從座而起乃至合掌故。從座而起者表從真際起。偏袒一肩者表作利樂事。右膝著地住世間故。向薄伽梵者趣出世故。曲躬者離慢故。合掌者專心故。三正開請門。如經白言世尊乃至諸有情故故。略問三事。一問佛名號。二問因大愿。三問果功德。令諸聞者已下舉說之利。言像法轉時者。大集經云有六種堅固。一法身得住堅固。二解脫得住堅固。三禪定得住堅固。四多聞得住堅固。五福德得住堅固。六斗諍得住堅固。此中初一佛在世時。后五滅后。如其次第各五百年。總言三時。一者正法。謂彼五中初二堅固。二者像法。即次二堅固。三者末法。即后一堅固。如次具有教行果三。有二無果。有教無二。今為利樂千年之後像法有情發此問也。

爾時世尊贊曼殊室利童子言善哉善哉曼殊室利汝以大悲勸請我說諸佛名號本願功德為拔業障所纏有情利益安樂像法轉時諸有情故汝今諦聽極善思惟當爲汝說曼殊室利言唯然愿說我等樂聞。

述曰。此中有二。一法王讚許成就。如經爾時世尊乃至當為汝說故。所聞可記初言善哉。應時宜故重言善哉。欲令審文故

【現代漢語翻譯】現代漢語譯本：法成就。五夜叉（守護佛法的神）報恩成就。這是最初的成就。這裡面有三個方面：一是請法的因緣之門，如經文所說，『曼殊室利（文殊菩薩，意為妙吉祥）法王子承佛威神故』。曼殊室利，翻譯成漢語是妙吉祥，從佛法化生，得到佛法的分，所以稱為法王子。二是請法的威儀之門，如經文所說，『從座而起乃至合掌故』。『從座而起』表示從真如實際而起；『偏袒一肩』表示要做利益安樂眾生的事情；『右膝著地』表示安住世間；『向薄伽梵（佛）』表示趣向出世；『曲躬』表示遠離傲慢；『合掌』表示專心致志。三是正式開啟請法之門，如經文所說，『白言世尊乃至諸有情故』。這裡略問了三件事：一是問佛的名號，二是問因地的大愿，三是問果地的功德，爲了讓聽聞者得到利益。『言像法轉時者』，根據《大集經》所說，有六種堅固：一是法身得住堅固，二是解脫得住堅固，三是禪定得住堅固，四是多聞得住堅固，五是福德得住堅固，六是斗諍得住堅固。這其中，第一個堅固是佛在世的時候，后五個堅固是佛滅度之後。按照順序，每個堅固各五百年，總共分為三個時期：一是正法時期，指的是前面五個堅固中的前兩個；二是像法時期，指的是接下來的兩個堅固；三是末法時期，指的是最後一個堅固。正法時期依次具有教、行、果三個方面，像法時期有教和行，沒有果，末法時期只有教，沒有行和果。現在是爲了利益安樂千年之後的像法時期的眾生，才發起這樣的提問。

爾時，世尊讚歎曼殊室利童子說：『善哉！善哉！曼殊室利，你以大悲心勸請我說諸佛名號本願功德，爲了拔除被業障纏繞的有情，利益安樂像法轉時期的眾生，你現在仔細聽，好好思考，我將為你宣說。』曼殊室利回答說：『是的，世尊，我等樂於聽聞。』

述曰：這裡面有兩個方面：一是法王讚許成就，如經文所說，『爾時世尊乃至當為汝說故』。所聽聞的內容可以記錄下來，第一次說『善哉』，是因為應時應機，重複說『善哉』，是爲了讓聽者仔細審閱經文。

【English Translation】 English version: Accomplishment of Dharma. Accomplishment of the five Yakshas (spirits who protect the Dharma) repaying kindness. This is the initial accomplishment. Within this, there are three aspects: First, the gate of conditions for requesting the Dharma, as the sutra says, 'Manjushri (Bodhisattva of Wisdom, meaning Wonderful Auspiciousness) Dharma Prince, due to the Buddha's majestic power.' Manjushri, translated into Chinese as Wonderful Auspiciousness, is born from the Dharma and obtains a share of the Buddha's Dharma, hence called Dharma Prince. Second, the gate of demeanor for requesting the Dharma, as the sutra says, 'Arising from the seat, up to joining palms.' 'Arising from the seat' signifies arising from the realm of true reality; 'Baring one shoulder' signifies engaging in activities of benefiting and bringing joy to beings; 'Right knee touching the ground' signifies abiding in the world; 'Facing the Bhagavan (Buddha)' signifies moving towards transcendence; 'Bending the body' signifies being free from arrogance; 'Joining palms' signifies being single-minded. Third, formally opening the gate of requesting the Dharma, as the sutra says, 'Saying, 'World Honored One,' up to 'for the sake of all sentient beings.'' Here, three things are briefly asked: First, asking the Buddha's name; second, asking about the great vows made in the causal stage; third, asking about the merits of the resultant stage, in order to benefit those who hear. 'Speaking of the time when the semblance Dharma turns,' according to the Mahasamgraha Sutra, there are six kinds of steadfastness: First, the Dharmakaya (body of Dharma) remains steadfast; second, liberation remains steadfast; third, meditation remains steadfast; fourth, learning remains steadfast; fifth, merit remains steadfast; sixth, strife remains steadfast. Among these, the first steadfastness is when the Buddha is in the world, and the latter five are after the Buddha's passing. In order, each steadfastness lasts for five hundred years, totaling three periods: First, the Proper Dharma period, referring to the first two steadfastnesses among the five; second, the Semblance Dharma period, referring to the next two steadfastnesses; third, the Degenerate Dharma period, referring to the last steadfastness. The Proper Dharma period successively possesses the three aspects of teaching, practice, and result; the Semblance Dharma period has teaching and practice but no result; the Degenerate Dharma period only has teaching and lacks both practice and result. Now, it is for the benefit and joy of sentient beings in the Semblance Dharma period a thousand years later that this question is raised.

At that time, the World Honored One praised Manjushri Kumara, saying, 'Excellent! Excellent! Manjushri, with great compassion, you urge me to speak of the names, original vows, and merits of all Buddhas, in order to eradicate the karmic obstacles that entangle sentient beings, and to benefit and bring joy to sentient beings during the time when the Semblance Dharma turns. Now, listen carefully and contemplate thoroughly, and I will explain it to you.' Manjushri replied, 'Yes, World Honored One, we are eager to hear.'

Commentary: Within this, there are two aspects: First, the Dharma King's approval and accomplishment, as the sutra says, 'At that time, the World Honored One, up to 'I will explain it to you.'' What is heard can be recorded. The first 'Excellent' is because it is timely and appropriate. Repeating 'Excellent' is to encourage the listener to carefully examine the text.

言諦聽。令解義故言善思惟。二大眾樂聞成就。如經曼殊室利言唯然愿說我等樂聞故。

佛告曼殊室利東方去此過十殑伽沙等佛土有世界名凈琉璃佛號藥師琉璃光如來應正等覺明行圓滿善逝世間解無上丈夫調御士天人師佛薄伽梵。

述曰。第四如來說法成就。此有二門。一正答所請門。二勸物利益門。初亦有三。答三問故。此初也。廣釋十號如瑜伽等。

曼殊室利彼世尊藥師琉璃光如來本行菩薩道時發十二大愿令諸有情所求皆得。

述曰。答第二問中有三。略標廣說總結故。此初也。阿修羅經云。琉璃光菩薩遇智勝佛初發總愿。寶頂佛所始發別愿。十方諸佛現前經云。青龍光佛所發十二誓願。

第一大愿。愿我來世得阿耨多羅三藐三菩提時。自身光明熾然照曜無量無數無邊世界。以三十二大丈夫相八十隨好莊嚴其身。令一切有情如我無異。第二大愿。愿我來世得菩提時。身如琉璃內外明徹凈無瑕穢光明廣大功德巍巍身善安住焰網莊嚴過於日月。幽冥眾生悉蒙開曉隨意所趣作諸事業。第三大愿。愿我來世得菩提時。以無量無邊智慧方便令諸有情皆得無盡所受用物莫令眾生有所乏少。第四大愿。愿我來世得菩提時。若諸有情行邪道者。悉令安住菩提道中。若行聲聞獨覺乘者。皆以大乘而安

【現代漢語翻譯】諦聽，爲了讓你們理解其中的含義，要好好地思考。這是因為大眾都樂於聽聞佛法，就像《曼殊室利經》里說的：『是的，我們願意聽您宣說。』

佛告訴曼殊室利：『從這裡向東方走，經過十個恒河沙數那麼多的佛土，有一個世界叫做凈琉璃，那裡的佛號為藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata，藥師琉璃光如來），是應供、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵（Bhagavan，世尊）。』

述曰：第四部分是如來說法成就，這部分分為兩個方面：一是正式回答所請問的問題；二是勸導眾生獲得利益。第一方面又分為三個部分，因為要回答三個問題。這裡是第一個部分。關於十個名號的詳細解釋，可以參考《瑜伽師地論》等。

曼殊室利，那位世尊藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata，藥師琉璃光如來），在過去行菩薩道的時候，發了十二個大愿，要讓一切有情眾生都能得到他們所求的。

述曰：回答第二個問題分為三個部分：略略標出，詳細解說，最後總結。這裡是第一個部分。《阿修羅經》中說，琉璃光菩薩（Vaiḍūrya-prabha-bodhisattva，琉璃光菩薩）遇到智勝佛（Buddha of Supreme Wisdom，智勝佛）時，最初發了總愿；在寶頂佛（Ratnaśikhin Buddha，寶頂佛）那裡開始發了別愿。《十方諸佛現前經》中說，在青龍光佛（Green Dragon Light Buddha，青龍光佛）那裡發了十二個誓願。

第一大愿：愿我來世證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，自身光明熾盛，照耀無量無數無邊的世界，以三十二大丈夫相和八十隨形好來莊嚴我的身體，讓一切有情眾生都和我一樣。第二大愿：愿我來世證得菩提（bodhi，覺悟）時，身體像琉璃一樣，內外明澈，清凈沒有瑕疵，光明廣大，功德巍峨，身體安穩地住在火焰網中，勝過日月的光芒，讓幽冥中的眾生都能得到開悟，隨意前往他們想去的地方，做各種事業。第三大愿：愿我來世證得菩提（bodhi，覺悟）時，用無量無邊的智慧和方便，讓一切有情眾生都能得到無盡的受用之物，不要讓眾生有所缺乏。第四大愿：愿我來世證得菩提（bodhi，覺悟）時，如果有的有情眾生行走在邪道上，都要讓他們安住在菩提道中；如果有的修行聲聞乘或獨覺乘，都要讓他們安住在大乘之中。

【English Translation】 Listen attentively. In order to understand the meaning, contemplate well. This is because the assembly delights in hearing the Dharma, just as the Manjushri Sutra says: 'Yes, we wish to hear you expound.'

The Buddha told Manjushri: 'Going east from here, passing through Buddha-lands as numerous as ten Ganges sands, there is a world called Pure Vaidurya, where the Buddha is named Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha of Lapis Lazuli Light), the Thus Come One, Worthy One, Rightly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Man, Tamer of Beings, Teacher of Gods and Humans, Buddha, the Bhagavan (World Honored One).'

Commentary: The fourth part is the accomplishment of the Tathagata's Dharma teaching. This part has two aspects: first, directly answering the questions asked; second, encouraging beings to obtain benefits. The first aspect is further divided into three parts, because there are three questions to answer. This is the first part. For detailed explanations of the ten titles, refer to the Yogacarabhumi-sastra and other texts.

Manjushri, that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha of Lapis Lazuli Light), when he practiced the Bodhisattva path in the past, made twelve great vows, wishing to enable all sentient beings to obtain what they seek.

Commentary: Answering the second question is divided into three parts: briefly stating, explaining in detail, and finally summarizing. This is the first part. The Asura Sutra says that when Vaidurya-prabha-bodhisattva (Lapis Lazuli Light Bodhisattva) met the Buddha of Supreme Wisdom, he initially made the general vow; at Ratnaśikhin Buddha's (Jewel Crest Buddha) place, he began to make the specific vows. The Sutra on the Manifestation of Buddhas in the Ten Directions says that he made twelve vows at Green Dragon Light Buddha's place.

The First Great Vow: 'When I attain anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) in the future, may my own light be blazing and illuminate immeasurable, countless, and boundless worlds, adorning my body with the thirty-two major marks and eighty minor characteristics, so that all sentient beings will be like me.' The Second Great Vow: 'When I attain bodhi (enlightenment) in the future, may my body be like lapis lazuli, clear and transparent inside and out, pure and without flaws, with vast light and majestic merit, my body securely dwelling in a net of flames, surpassing the light of the sun and moon, so that all beings in the darkness may be enlightened, freely going to the places they wish to go, and doing all kinds of deeds.' The Third Great Vow: 'When I attain bodhi (enlightenment) in the future, may I use immeasurable and boundless wisdom and skillful means to enable all sentient beings to obtain inexhaustible things for their enjoyment, so that no sentient being will lack anything.' The Fourth Great Vow: 'When I attain bodhi (enlightenment) in the future, if there are sentient beings walking on wrong paths, may I enable them to dwell in the Bodhi path; if there are those who practice the Sravaka Vehicle or the Pratyekabuddha Vehicle, may I enable them to dwell in the Great Vehicle.'

立之。第五大愿。愿我來世得菩提時。若有無量無邊有情於我法中修行梵行。一切皆令得不缺戒。具三聚戒。設有毀犯聞我名已還得清凈不墮惡趣。第六大愿。愿我來世得菩提時。若諸有情其身下劣諸根不具醜陋頑愚盲聾瘖啞踤躄背僂白癩癲狂種種病苦。聞我名已一切皆得端政黠慧諸根完具無諸疾苦。第七大愿。愿我來世得菩提時。若諸有情眾病逼切無救無歸無醫無藥無親無家貧窮多苦。我之名號一經其耳。眾病悉除身心安樂家屬資具悉皆豐足乃至證得無上菩提。第八大愿。愿我來世得菩提時。若有女人為女百惡之所逼惱極生厭離愿舍女身。聞我名已一切皆得轉女成男具丈夫相乃至證得無上菩提。第九大愿。愿我來世得菩提時。令諸有情出魔羅網解脫一切外道纏縛。若墮種種惡見稠林皆當引攝置於正見漸令修習諸菩薩行。速證無上正等菩提。第十大愿。愿我來世得菩提時。若諸有情王法所繩縛錄鞭撻系閉牢獄。或當刑戮及余無量災難陵辱悲愁煎迫身心受苦。若聞我名以我福德威神力故。皆得解脫一切憂苦。第十一大愿。愿我來世得菩提時。若諸有情飢渴所惱為求食故造諸惡業。得聞我名專念受持。我當先以上妙飲食飽足其身。后以法味畢竟安樂而建立之。第十二大愿。愿我來世得菩提時。若諸有情貧無衣服蚊虻寒熱晝

【現代漢語翻譯】現代漢語譯本：立第五大愿：愿我來世證得菩提（覺悟）時，若有無量無邊的眾生在我的佛法中修行梵行（清凈的行為），都能夠得到不缺損的戒律，具足三聚戒（攝律儀戒、攝善法戒、饒益有情戒）。即使有毀犯戒律的，聽到我的名號后，也能恢復清凈，不墮入惡趣（地獄、餓鬼、畜生）。立第六大愿：愿我來世證得菩提時，如果眾生身體卑賤下劣，諸根不全，醜陋愚笨，或者盲、聾、瘖啞、癱瘓、駝背、白癜風、癲狂等各種疾病痛苦，聽到我的名號后，都能變得端正聰慧，諸根完好，沒有各種疾病痛苦。立第七大愿：愿我來世證得菩提時，如果眾生被各種疾病逼迫，沒有救助，沒有依靠，沒有醫生，沒有藥物，沒有親人，沒有家庭，貧窮困苦，我的名號一旦進入他們的耳朵，所有疾病都消除，身心安樂，家庭眷屬和生活資具都豐足，乃至最終證得無上菩提。立第八大愿：愿我來世證得菩提時，如果有女人被女人的種種苦難所逼迫，非常厭惡想要捨棄女身，聽到我的名號后，都能轉女成男，具足大丈夫相，乃至證得無上菩提。立第九大愿：愿我來世證得菩提時，使眾生脫離魔羅（障礙）的羅網，解脫一切外道（非佛教的學說）的纏縛。如果墮入各種錯誤的見解之中，都應當引導他們進入正見，逐漸讓他們修習諸菩薩行，迅速證得無上正等菩提（最高的覺悟）。立第十大愿：愿我來世證得菩提時，如果眾生被王法所束縛，捆綁、鞭打、囚禁在牢獄中，或者將要被處刑，以及其他無量的災難、凌辱、悲愁所煎熬，身心遭受痛苦，如果聽到我的名號，憑藉我的福德和威神力，都能解脫一切憂愁痛苦。立第十一大愿：愿我來世證得菩提時，如果眾生被飢渴所困擾，爲了尋求食物而造作各種惡業，能夠聽到我的名號，專心憶念受持，我應當先用上妙的飲食飽足他們的身體，然後用佛法的滋味使他們得到究竟的安樂，並引導他們修行。立第十二大愿：愿我來世證得菩提時，如果眾生貧窮沒有衣服，遭受蚊蟲叮咬，寒冷暑熱侵擾，白天

【English Translation】 English version: He made the fifth great vow: 'When I attain Bodhi (enlightenment) in the future, if there are countless sentient beings practicing Brahmacharya (pure conduct) in my Dharma, may they all obtain complete precepts, possessing the three aggregates of precepts (the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings). Even if they have violated the precepts, upon hearing my name, may they regain purity and not fall into the evil realms (hell, hungry ghosts, animals).' He made the sixth great vow: 'When I attain Bodhi in the future, if sentient beings are of lowly status, with incomplete faculties, ugly, foolish, or blind, deaf, mute, crippled, hunchbacked, with leucoderma, epileptic, or suffering from various diseases, upon hearing my name, may they all become handsome and intelligent, with complete faculties, free from all illnesses and suffering.' He made the seventh great vow: 'When I attain Bodhi in the future, if sentient beings are afflicted by various diseases, without help, without refuge, without doctors, without medicine, without relatives, without a home, poor and suffering, once my name enters their ears, may all diseases be eliminated, their bodies and minds be at peace, their families and possessions be abundant, and may they ultimately attain unsurpassed Bodhi.' He made the eighth great vow: 'When I attain Bodhi in the future, if there are women oppressed by the various sufferings of being a woman, extremely disgusted and wishing to abandon their female body, upon hearing my name, may they all transform from female to male, possessing the characteristics of a great man, and may they ultimately attain unsurpassed Bodhi.' He made the ninth great vow: 'When I attain Bodhi in the future, may I enable sentient beings to escape the net of Mara (obstacles), and be liberated from the entanglements of all heretical paths (non-Buddhist doctrines). If they have fallen into various wrong views, may I guide them to right views, gradually leading them to cultivate the practices of the Bodhisattvas, and quickly attain unsurpassed, equal, and complete Bodhi (supreme enlightenment).' He made the tenth great vow: 'When I attain Bodhi in the future, if sentient beings are bound by the laws of the king, tied up, whipped, imprisoned in jail, or about to be executed, and suffering from countless other disasters, insults, sorrows, and torments, experiencing suffering in body and mind, if they hear my name, by the power of my merit and majestic spiritual strength, may they all be liberated from all worries and suffering.' He made the eleventh great vow: 'When I attain Bodhi in the future, if sentient beings are tormented by hunger and thirst, creating various evil deeds in order to seek food, if they hear my name and single-mindedly remember and uphold it, I shall first satisfy their bodies with the finest food and drink, and then establish them in ultimate happiness with the flavor of the Dharma (Buddhist teachings).' He made the twelfth great vow: 'When I attain Bodhi in the future, if sentient beings are poor and without clothing, suffering from mosquito bites, cold and heat, during the day'

夜逼惱。若聞我名專念受持。如其所好即得種種上妙衣服。亦得一切寶莊嚴具華鬘涂香鼓樂眾伎隨心所玩皆令滿足。

述曰。廣說門中有六對門。一饒益凈穢門。即初二愿。凈土一切如我身故。乃至世界中間幽冥眾生皆逐意故。二世出世間門。即次二愿。以人天乘無所乏故。乃至行邪道者。隨其種姓安住三乘菩提道中。不定二乘皆以大乘而安立故。三存戒存身門。即次二愿。不缺重戒具三聚故。六根之身皆得凈故。此中下劣不具標句也。雖具諸根不勝妙故。及有缺故。言醜陋者釋身下劣。言頑愚者釋意下劣。盲聾等下釋眼耳舌身根不具。癲狂釋意根不具。種種病苦攝鼻等病。端正等四如次翻上。四除內外苦門。即次二愿。一能除外緣逼切苦。無救者標無醫藥也。無歸者標無親等也。今得佛醫法藥聖財故除病等乃至豐足。二能轉內緣女身苦。如涅槃經。一切女人皆是眾惡之所住處。五內外解縛門。即次二愿。攝置正見解惡見縛。證無上道出魔罥故。以威神力出刑縛故。六志食與衣門。即次二愿。以食法味而建立故。以妙衣等而令滿足故。

曼殊室利是為彼世尊藥師琉璃光如來應正等覺行菩薩道時所發十二微妙上愿。

述曰。總結也。

複次曼殊室利。彼世尊藥師琉璃光如來行菩薩道時所發大愿

【現代漢語翻譯】現代漢語譯本夜叉（Yaksa，一種鬼神）逼迫惱亂。如果聽到我的名字，專心憶念受持，就能如其所愿得到各種上妙的衣服，也能得到一切珍寶莊嚴之具、華鬘、涂香、鼓樂等各種技藝，隨心所欲地玩樂，都能得到滿足。

述曰：廣說門中有六對門：一是饒益凈穢門，即最初的兩個愿。因為凈土一切都如我身一樣，乃至世界中間幽冥的眾生都能隨心所愿。二是世間出世間門，即接下來的兩個愿。因為人天乘中沒有缺乏，乃至行邪道的人，都能隨其種姓安住在三乘菩提道中，不定的二乘都能以大乘而安立。三是存戒存身門，即接下來的兩個愿。不缺重戒，具足三聚戒，六根之身都能清凈。這裡下劣不具足標句。雖然具足諸根，但不勝妙，以及有殘缺。說醜陋是解釋身體的下劣，說頑愚是解釋意念的下劣。盲聾等是解釋眼耳舌身根不具足，癲狂是解釋意根不具足。種種病苦包括鼻等疾病。端正等四種是依次翻譯上面的內容。四是除內外苦門，即接下來的兩個愿。一是能除外緣逼迫的痛苦，無救助者表明沒有醫藥，無歸依者表明沒有親人等。現在得到佛醫法藥聖財，所以能消除疾病等乃至豐足。二是能轉變內緣的女身之苦。如《涅槃經》所說，一切女人都是眾惡的住所。五是內外解縛門，即接下來的兩個愿。攝取安置正見，解脫惡見之縛，證得無上道，脫離魔網。以威神力脫離刑罰束縛。六是志食與衣門，即接下來的兩個愿。以食法味而建立，以妙衣等而令滿足。

曼殊室利（Manjusri，文殊菩薩），這就是彼世尊藥師琉璃光如來（Bhaisajyaguru，藥師佛）應正等覺在行菩薩道時所發的十二微妙上愿。

述曰：總結。

複次，曼殊室利，彼世尊藥師琉璃光如來行菩薩道時所發的大愿

【English Translation】 English version Yakshas (Yaksa, a type of spirit) oppress and trouble. If they hear my name and single-mindedly remember and uphold it, they will obtain various supreme and wonderful garments according to their liking. They will also obtain all kinds of jeweled ornaments, flower garlands, scented unguents, drums, musical instruments, and various skills, and all their desires for play and enjoyment will be fulfilled.

Commentary: In the gate of extensive explanation, there are six pairs of gates: First, the gate of benefiting purity and impurity, which are the first two vows. Because everything in the Pure Land is like my own body, even the beings in the dark realms in the intermediate worlds can have their wishes fulfilled. Second, the gate of mundane and supramundane, which are the next two vows. Because there is no lack in the human and deva vehicles, even those who practice wrong paths can abide in the Bodhi path of the Three Vehicles according to their lineage, and the uncertain Two Vehicles can be established in the Mahayana. Third, the gate of preserving precepts and preserving the body, which are the next two vows. Without lacking the heavy precepts, fully possessing the three aggregates of precepts, the bodies of the six senses can be purified. Here, the inferior and incomplete are not marked with phrases. Although possessing all the senses, they are not excellent, and there are defects. Saying 'ugly' explains the inferiority of the body, saying 'stubborn and foolish' explains the inferiority of the mind. 'Blind, deaf,' etc., explain the incompleteness of the eyes, ears, tongue, and body senses. 'Madness' explains the incompleteness of the mind sense. Various illnesses include diseases of the nose, etc. 'Handsome,' etc., are the reverse translations of the above in order. Fourth, the gate of removing internal and external suffering, which are the next two vows. First, it can remove the suffering of external conditions pressing in. 'Without help' indicates the lack of medicine. 'Without refuge' indicates the lack of relatives, etc. Now, obtaining the Buddha's medicine, Dharma medicine, and holy wealth, diseases, etc., are removed, and there is abundance. Second, it can transform the suffering of the female body, which is an internal condition. As the Nirvana Sutra says, all women are the dwelling place of all evils. Fifth, the gate of internal and external liberation, which are the next two vows. Gathering and placing right views, liberating from the bonds of wrong views, attaining the unsurpassed path, and escaping from the nets of Mara. With the power of majesty and spirit, escaping from the bonds of punishment. Sixth, the gate of aspiration for food and clothing, which are the next two vows. Established by eating the flavor of Dharma, and satisfied by wonderful clothing, etc.

Manjusri (Manjusri, a Bodhisattva), these are the twelve subtle and supreme vows made by that World Honored One, Bhaisajyaguru (Bhaisajyaguru, Medicine Buddha), the Thus Come One, the One Worthy of Offerings, the Perfectly Enlightened One, when practicing the Bodhisattva path.

Commentary: A summary.

Moreover, Manjusri, the great vows made by that World Honored One, Bhaisajyaguru, when practicing the Bodhisattva path.

及彼佛土功德莊嚴。我若一劫若一劫餘說不能盡。然彼佛土一向清凈無有女人亦無惡趣及苦音聲。琉璃為地金繩界道城闕宮閣軒窗羅網皆七寶成。亦如西方極樂世界功德莊嚴等無差別。于其國中有二菩薩摩訶薩。一名日光遍照。二名月光遍照。是彼無量無數菩薩眾之上首。悉能持彼世尊藥師琉璃光如來正法寶藏。是故曼殊室利。諸有信心善男子善女人等應當愿生彼佛世界。

述曰。答后問也。于中有二。初本處莊嚴功德成就。后外方聞名功德成就。此初也。言所發大愿佛土莊嚴說不能盡者。顯如大愿果亦無邊。身應準愿。略說其土則有八種功德成就。一無所著穢成就。如經無有女人故。二離所怖惡成就。如經亦無惡趣及苦音聲故。三所依清凈成就。如經琉璃為地故。四道路成文成就。如經金繩界道故。五宮殿莊嚴成就。如經亦如西方故。六大聖無絕成就。如經有二菩薩即補處故。七利樂不斷成就。如經悉持彼佛正法藏故。八愿生無礙成就。如經應當愿生彼佛世界故。

爾時世尊復告曼殊室利童子言。曼殊室利。有諸眾生不識善惡唯懷貪吝。不知佈施及施果報。愚癡無智闕于信根。多聚財寶勤加守護。見乞者來其心不喜。設不獲已而行施時。如割身肉深生痛惜。復有無量慳貪有情積集資財。于其自身尚不受

【現代漢語翻譯】現代漢語譯本：以及那個佛土的功德莊嚴，我即使用一個劫或者一個劫還要多的時間來說，也說不完。然而那個佛土一向清凈，沒有女人，也沒有惡道和痛苦的聲音。地面是琉璃做的，用金繩來劃分道路，城池、宮殿、樓閣、窗戶、羅網都是用七寶造成的，也像西方極樂世界的功德莊嚴一樣，沒有差別。在那個國家裡有兩位菩薩摩訶薩（ महान्त सत्त्व 偉大的覺悟者）。一位名叫日光遍照（सूर्यप्रभा 普遍照耀的太陽光），二位名叫月光遍照（चंद्रप्रभा 普遍照耀的月光）。他們是那無數菩薩眾的首領，都能夠持有世尊藥師琉璃光如來（भैषज्यगुरुवैडूर्यप्रभाराज 藥師琉璃光之王）的正法寶藏。所以，曼殊室利（मञ्जुश्री 文殊，妙吉祥），凡是有信心的善男子、善女人等，都應當發願往生那個佛的世界。

敘述：回答後面的問題。其中有兩點。第一是本處莊嚴功德成就，第二是外方聞名功德成就。這是第一點。所發大愿的佛土莊嚴，說不能窮盡，顯示出如大愿的果報也是無邊的。身應準愿。簡略地說，那個佛土有八種功德成就。一是沒有可執著的污穢成就，如經文所說沒有女人。二是遠離所怖畏的惡道成就，如經文所說也沒有惡道和痛苦的聲音。三是所依靠的清凈成就，如經文所說地面是琉璃做的。四是道路成文成就，如經文所說用金繩來劃分道路。五是宮殿莊嚴成就，如經文所說也像西方極樂世界一樣。六是大聖沒有斷絕成就，如經文所說有兩位菩薩，也就是補處菩薩。七是利益和快樂不斷成就，如經文所說都持有那個佛的正法寶藏。八是發願往生沒有障礙成就，如經文所說應當發願往生那個佛的世界。

這時，世尊又告訴曼殊室利童子（मञ्जुश्री 文殊，妙吉祥）說：『曼殊室利（मञ्जुश्री 文殊，妙吉祥），有些眾生不認識善惡，只懷有貪婪和吝嗇，不知道佈施以及佈施的果報。愚癡沒有智慧，缺少信根，積聚很多財寶，勤奮地加以守護。見到乞討的人來，心裡不高興。即使不得已而行佈施的時候，也像割自己的肉一樣，深深地感到痛惜。』還有無數慳貪的有情，積聚資財，對於他們自身尚且不肯受用。

【English Translation】 English version: And the meritorious adornments of that Buddha-land, I could not finish describing them even in one kalpa (कल्प an aeon, an age) or more. Moreover, that Buddha-land is always pure, without women, evil destinies, or sounds of suffering. The ground is made of lapis lazuli, with golden ropes marking the paths. The cities, palaces, pavilions, windows, and nets are all made of the seven treasures. It is like the Land of Ultimate Bliss in the West, with no difference in its meritorious adornments. In that country, there are two Bodhisattva Mahasattvas (महान्त सत्त्व great beings). One is named Sunlight Universally Shining (सूर्यप्रभा Universal Sunlight), and the other is named Moonlight Universally Shining (चंद्रप्रभा Universal Moonlight). They are the leaders of the countless Bodhisattvas, and they are all able to uphold the Proper Dharma Treasury of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata (भैषज्यगुरुवैडूर्यप्रभाराज Medicine Master Lapis Lazuli Light King). Therefore, Manjushri (मञ्जुश्री Gentle Glory), all good men and good women of faith should vow to be born in that Buddha-world.

Narration: Answering the later question. There are two points within this. The first is the accomplishment of the meritorious adornments of the original place, and the second is the accomplishment of the merit of hearing the name from afar. This is the first point. The adornments of the Buddha-land of the great vow that was made cannot be fully described, showing that the result of such a great vow is also boundless. One's body should conform to the vow. Briefly speaking, that land has eight kinds of meritorious accomplishments. First, the accomplishment of being free from defilement, as the sutra says, 'without women.' Second, the accomplishment of being free from the fear of evil destinies, as the sutra says, 'without evil destinies or sounds of suffering.' Third, the accomplishment of pure reliance, as the sutra says, 'the ground is made of lapis lazuli.' Fourth, the accomplishment of the paths being well-defined, as the sutra says, 'with golden ropes marking the paths.' Fifth, the accomplishment of adorned palaces, as the sutra says, 'like the Land of Ultimate Bliss in the West.' Sixth, the accomplishment of the Great Saints not being cut off, as the sutra says, 'there are two Bodhisattvas,' who are the successor Bodhisattvas. Seventh, the accomplishment of continuous benefit and joy, as the sutra says, 'they all uphold the Proper Dharma Treasury of that Buddha.' Eighth, the accomplishment of vowing to be born without obstruction, as the sutra says, 'should vow to be born in that Buddha-world.'

At that time, the World Honored One again told Manjushri (मञ्जुश्री Gentle Glory) Kumara (कुमार boy): 'Manjushri (मञ्जुश्री Gentle Glory), there are beings who do not recognize good and evil, only harboring greed and stinginess. They do not know about giving or the results of giving. Foolish and without wisdom, lacking the roots of faith, they accumulate much wealth and diligently guard it. When beggars come, their hearts are not pleased. Even when they are compelled to give, it is like cutting off their own flesh, causing them deep pain.' Furthermore, there are countless stingy sentient beings who accumulate wealth, yet are unwilling to use it even for themselves.

用。何況能與父母妻子奴婢作使及來乞者。彼諸有情從此命終生餓鬼界或傍生趣。由昔人間曾得暫聞藥師琉璃光如來名故。今在惡趣暫得憶念彼如來名。即于念時從彼處沒還生人中。得宿命念畏惡趣苦不樂欲樂好行惠施讚歎施者。一切所有悉無貪惜。漸次尚能以頭目手足血肉身分施來求者況余財物。

述曰。此即第二外方聞名功德成就。于中有五。令諸聞者除施戒修十善業道往生樂處五種障故。今此初段顯除施性福業障。此有三門。一顯障自性門。如經不識善惡乃至來乞者故。不識惡者唯貪吝故。不識善者不知施故。不識善惡也。愚癡無智唯懷貪吝故。闕于信根不知施等故。多聚不捨。二示障過患門。如經彼諸有情生鬼畜故。以慳貪故生餓鬼界。以愚癡故生傍生趣。三聞佛勝利門。如經由昔人間乃至況余財物故。

複次曼殊室利。若諸有情雖于如來受諸學處而破尸羅。有雖不破尸羅而破軌則。有于尸羅軌則雖得不壞然毀正見。有雖不毀正見而棄多聞。于佛所說契經深義不能解了。有雖多聞而增上慢。由增上慢覆蔽心故自是非他嫌謗正法為魔伴黨。如是愚人自行邪見覆令無量俱胝有情墮大險坑。此諸有情應于地獄傍生鬼趣流轉無窮。若得聞此藥師琉璃光如來名號。便舍惡行修諸善法不墮惡趣。設有不能捨諸

【現代漢語翻譯】現代漢語譯本：更何況是能給父母、妻子、奴婢使用，以及佈施給前來乞討的人呢？那些眾生，因此命終後會墮入餓鬼道或畜生道。由於過去在人間曾經短暫地聽聞過藥師琉璃光如來的名號，現在即使在惡道中，也能暫時憶念起那位如來的名號。就在憶念之時，便從惡道中脫離，轉生到人間。能夠憶起前世的經歷，畏懼惡道的痛苦，不再貪戀世俗的享樂，喜好行善佈施，讚歎佈施的人，對於一切所有的東西都沒有貪婪和吝惜。逐漸地，甚至能夠將頭、眼睛、手、腳、血肉等身體的一部分佈施給前來乞求的人，更何況是其他的財物呢？

述曰：這便是第二種，在外方聽聞名號所成就的功德。其中有五種功德，能使聽聞者消除佈施、持戒、修行以及修習十善業道往生善處的五種障礙。現在這段經文首先顯示消除佈施方面的福業障礙。這方面有三個要點：一是顯示障礙的自性，如經文所說，『不識善惡乃至來乞者』，不認識惡是因為貪婪吝嗇，不認識善是因為不知道佈施，這就是不認識善惡。愚癡沒有智慧，心中只有貪婪吝嗇，缺少信根，不知道佈施等等，所以積聚很多財富卻不肯施捨。二是揭示障礙的過患，如經文所說，『彼諸有情生鬼畜故』，因為慳貪而墮入餓鬼道，因為愚癡而墮入畜生道。三是聽聞佛名號的殊勝利益，如經文所說，『由昔人間乃至況余財物故』。

複次，曼殊室利（Manjushri，文殊菩薩）：如果有些眾生，雖然在如來處領受了各種學處（śikṣāpada，戒條），卻違犯了戒律（śīla，戒）；有些眾生，雖然沒有違犯戒律，卻違犯了威儀（ācāra，行爲準則）；有些眾生，雖然在戒律和威儀上沒有毀壞，卻毀壞了正見（samyag-dṛṣṭi，正確的見解）；有些眾生，雖然沒有毀壞正見，卻捨棄了廣博的聞法（bahusruta，多聞）；對於佛所說的契經（sūtra，佛經）的深刻含義不能理解；有些眾生，雖然廣博聞法，卻增長了驕慢（abhimāna，傲慢）。由於驕慢遮蔽了內心，所以自以為是，誹謗他人，嫌棄誹謗正法，成為魔的同伴。像這樣的愚人，自己奉行邪見，又使無數的俱胝（koṭi，一種大的數量單位）眾生墮入大險坑。這些眾生應當在地獄（naraka，地獄道）、傍生（tiryagyoni，畜生道）、鬼趣（preta-gati，餓鬼道）中流轉無窮。如果能夠聽聞到這位藥師琉璃光如來（Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja，藥師琉璃光如來）的名號，便會捨棄惡行，修習各種善法，不墮入惡道。即使有不能捨棄各種

【English Translation】 English version: How much more so should they be able to provide for their parents, wives, servants, and those who come to beg? Those sentient beings, upon dying, will be reborn in the realm of hungry ghosts or the animal realm. Because they had once briefly heard the name of the Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Medicine Buddha) in the human realm, even now in the evil realms, they can temporarily recall the name of that Tathagata. At the moment of recollection, they will be liberated from those realms and reborn in the human realm. They will be able to remember their past lives, fear the suffering of the evil realms, and no longer delight in worldly pleasures. They will be fond of performing acts of charity, praising those who give, and will have no greed or stinginess towards anything they possess. Gradually, they will even be able to give their heads, eyes, hands, feet, flesh, and other parts of their bodies to those who come seeking, how much more so other possessions?

Commentary: This is the second accomplishment of merit from hearing the name in other regions. Within this, there are five aspects, enabling those who hear to eliminate the five kinds of obstacles to giving, upholding precepts, cultivating, and practicing the ten wholesome paths of action to be reborn in happy realms. This initial section reveals the elimination of the obstacle of meritorious deeds related to giving. There are three points here: first, revealing the nature of the obstacle, as the sutra says, 'not recognizing good and evil, even to those who come to beg.' Not recognizing evil is due to greed and stinginess; not recognizing good is due to not knowing about giving; this is not recognizing good and evil. Being foolish and without wisdom, they only harbor greed and stinginess, lacking the root of faith and not knowing about giving, etc., so they accumulate much wealth but are unwilling to give it away. Second, revealing the faults of the obstacle, as the sutra says, 'those sentient beings are born in the realms of ghosts and animals,' due to stinginess, they are born in the realm of hungry ghosts; due to foolishness, they are born in the animal realm. Third, the supreme benefit of hearing the Buddha's name, as the sutra says, 'from the past human realm to how much more so other possessions.'

Furthermore, Manjushri (Manjushri, Bodhisattva Manjushri): If there are sentient beings who, although having received various precepts (śikṣāpada, rules of training) from the Tathagata, violate the precepts (śīla, moral conduct); some, although not violating the precepts, violate the rules of conduct (ācāra, proper behavior); some, although not violating the precepts and rules of conduct, destroy right view (samyag-dṛṣṭi, correct understanding); some, although not destroying right view, abandon extensive learning (bahusruta, vast knowledge); they are unable to understand the profound meaning of the sutras (sūtra, Buddhist scriptures) spoken by the Buddha; some, although having extensive learning, increase their arrogance (abhimāna, pride). Because arrogance obscures their minds, they are self-righteous, criticize others, and despise and slander the Dharma, becoming companions of demons. Such foolish people, practicing wrong views themselves, also cause countless kotis (koṭi, a large unit of measurement) of sentient beings to fall into great dangerous pits. These sentient beings should transmigrate endlessly in the hells (naraka, hell realm), animal realm (tiryagyoni, animal realm), and ghost realm (preta-gati, hungry ghost realm). If they are able to hear the name of this Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja, Medicine Buddha), they will abandon evil deeds, cultivate various good deeds, and not fall into the evil realms. Even if there are those who cannot abandon various

惡行修行善法墮惡趣者。以彼如來本願威力令其現前暫聞名號從彼命終還生人趣。得正見精進善調意樂便能捨家趣于非家。如來法中受持學處無有毀犯。正見多聞解甚深義。離增上慢不謗正法。不為魔伴漸次修行諸菩薩行速得圓滿。

述曰。此顯能除戒性福業障。此亦三門。如前應知。初門有三。一攝律儀戒障。如經破尸羅軌則故。言尸羅者別解脫戒。言軌則者于往來等正知而住。二攝善法戒障。如經毀正見棄多聞增上慢故。三攝有情戒障。如經復令無量俱胝有情墮大險坑故。次示障過患門者。如經于地獄等流轉無窮故。后聞佛勝利門者。如經乃至三聚速圓滿故。

複次曼殊室利。若諸有情慳貪嫉妒自讚毀他。當墮三惡趣中無量千歲受諸劇苦。受劇苦已從彼命終來生人間作牛馬駝驢恒被鞭撻飢渴逼惱。又常負重隨路而行或得為人生居下賤作人奴婢受他驅役恒不自在。若昔人中曾聞世尊藥師琉璃光如來名號。由此善因今復憶念至心歸依。以佛神力眾苦解脫。諸根聰利智慧多聞。恒求勝法常遇善友。永斷魔罥破無明谷。竭煩惱河。解脫一切生老病死憂悲苦惱。

述曰。此顯能除修性福業障。亦有三門。一顯障自性門。如經慳貪嫉妒自讚毀他故。此中慳貪能障修慈。不與樂故。嫉妒障喜。不隨喜故。贊毀

【現代漢語翻譯】現代漢語譯本：惡行之人修行善法，本應墮入惡趣。但由於如來（Tathagata）的本願威力的加持，使他們能夠暫時聽聞藥師琉璃光如來（Bhaisajyaguru）的名號，從而在命終之後還能轉生到人間。他們能夠獲得正見（samyag-drsti），精進修行，善於調伏自己的心意，從而能夠捨棄世俗家庭，出家修行。在如來的教法中，他們能夠受持戒律，沒有絲毫違犯。他們具有正見，廣聞博學，理解甚深的教義。他們遠離增上慢（adhimana），不誹謗正法。不與邪魔為伍，逐漸修行諸菩薩行（Bodhisattva-carya），迅速獲得圓滿。

述曰：這段經文顯示了能夠消除戒性福業的障礙。這裡也分為三個方面，如前文所說。第一方面有三點：一是攝律儀戒的障礙，如經文所說，破壞尸羅（sila，戒）的軌則。尸羅指的是別解脫戒（pratimoksa）。軌則指的是在行住坐臥等日常行為中保持正念。二是攝善法戒的障礙，如經文所說，毀壞正見，捨棄多聞，增長增上慢。三是攝有情戒的障礙，如經文所說，又使無量俱胝的有情眾生墮入巨大的危險深坑。其次是顯示障礙的過患方面，如經文所說，在地獄等惡道中流轉無窮。最後是聽聞佛陀勝利的方面，如經文所說，乃至三聚（三種聚集的善行）迅速圓滿。

複次，曼殊室利（Manjusri），如果諸有情慳吝貪婪，嫉妒他人，自我讚揚而詆譭他人，應當墮入三惡趣中，經歷無量千年的劇烈痛苦。在受盡劇烈痛苦之後，從惡趣命終，轉生到人間，會變成牛、馬、駱駝、驢等牲畜，經常遭受鞭打，忍受飢渴的折磨。又常常揹負重物，沿著道路行走，或者可能轉生為人，卻只能居住在卑賤的地方，做別人的奴僕，受人驅使，永遠不得自由。如果這些人過去在人道中曾經聽聞過世尊藥師琉璃光如來的名號，憑藉這個善因，現在又能憶念起藥師琉璃光如來，至誠歸依。依靠佛的神力，他們能夠從各種痛苦中解脫出來，諸根變得聰利，智慧增長，廣聞博學。他們恒常尋求殊勝的佛法，經常遇到善良的朋友，永遠斬斷魔的羅網，破除無明的山谷，竭盡煩惱的河流，解脫一切生老病死憂悲苦惱。

述曰：這段經文顯示了能夠消除修性福業的障礙。也分為三個方面。一是顯示障礙的自性方面，如經文所說，慳吝貪婪，嫉妒他人，自我讚揚而詆譭他人。其中，慳吝能夠障礙修習慈心（maitri），因為慳吝之人不願給予他人快樂。嫉妒障礙修習喜心（mudita），因為嫉妒之人不會隨喜他人的成就。讚揚自己而詆譭他人

【English Translation】 English version: Those who practice good deeds with evil intentions should fall into evil realms. However, due to the power of the original vows of the Tathagata (如來), they are enabled to temporarily hear the name of Bhaisajyaguru (藥師琉璃光如來), and thus, after their lives end, they are reborn in the human realm. They can attain right view (正見), practice diligently, and skillfully tame their minds, enabling them to renounce their worldly homes and enter the monastic life. Within the Dharma of the Tathagata, they can uphold the precepts without any violations. They possess right view, are widely learned, and understand profound meanings. They are free from arrogance (增上慢), and do not slander the true Dharma. They do not associate with demons, gradually cultivate the practices of Bodhisattvas (菩薩行), and quickly attain perfection.

Commentary: This passage shows that it can remove the obstacles of karmic virtue related to precepts. This also has three aspects, as mentioned before. The first aspect has three points: first, the obstacle of the precepts of restraining discipline, as the sutra says, breaking the rules of Sila (尸羅). Sila refers to Pratimoksa (別解脫戒). Rules refer to dwelling with mindfulness in activities such as coming and going. Second, the obstacle of the precepts of gathering good dharmas, as the sutra says, destroying right view, abandoning learning, and increasing arrogance. Third, the obstacle of the precepts of benefiting sentient beings, as the sutra says, causing countless kotis of sentient beings to fall into great dangerous pits. Next is showing the aspect of the faults of obstacles, as the sutra says, endlessly transmigrating in hells and other evil realms. Finally, the aspect of hearing the victory of the Buddha, as the sutra says, even the three accumulations (三聚) are quickly perfected.

Furthermore, Manjusri (曼殊室利), if sentient beings are stingy and greedy, jealous of others, praise themselves and denigrate others, they should fall into the three evil realms and endure immense suffering for countless thousands of years. After enduring immense suffering, when their lives end in the evil realms, they will be reborn in the human realm as animals such as cows, horses, camels, and donkeys, constantly subjected to whipping and suffering from hunger and thirst. They often carry heavy loads and walk along roads, or they may be reborn as humans but can only live in lowly places, working as servants and slaves for others, constantly driven and never free. If these people had heard the name of the World Honored One, Bhaisajyaguru, in their past lives in the human realm, due to this good cause, they can now remember Bhaisajyaguru and sincerely take refuge. Relying on the Buddha's divine power, they can be liberated from all suffering, their faculties become sharp, their wisdom increases, and they become widely learned. They constantly seek the supreme Dharma, often encounter good friends, forever sever the nets of demons, destroy the valley of ignorance, exhaust the river of afflictions, and liberate themselves from all suffering of birth, old age, sickness, and death, sorrow, and distress.

Commentary: This passage shows that it can remove the obstacles of karmic virtue related to cultivation. It also has three aspects. First, showing the aspect of the nature of the obstacles, as the sutra says, being stingy and greedy, jealous of others, praising oneself and denigrating others. Among them, stinginess can obstruct the cultivation of loving-kindness (慈心), because stingy people are unwilling to give happiness to others. Jealousy obstructs the cultivation of joy (喜心), because jealous people do not rejoice in the achievements of others. Praising oneself and denigrating others

障悲。能惱害故。三通障舍性。染污故。語便次第故不相違。二示障過患門者。如經墮三惡趣及受苦故。三聞佛勝利門者。如經乃至永破四種魔故。如文可解。

複次曼殊室利。若諸有情好喜乖離。更相鬥訟惱亂自他。以身語意造作增長種種惡業。展轉常為不饒益事互相謀害。告召山林樹冢等神殺諸眾生取其血肉祭祀藥叉邏剎娑等。書怨人名作其形像以惡咒術而咒咀之。厭媚蠱道咒起尸鬼令斷彼命及壞其身。是諸有情若得聞此藥師琉璃光如來名號。彼諸惡事悉不能害。一切展轉皆起慈心利益安樂無損惱意及嫌恨心。各各歡悅于自所受生於喜足。不相侵凌互為饒益。

述曰。此顯能除十善業道障。亦有三門。初障自性者。如經好喜乖離乃至增長種種惡業故。好喜乖離意三業道悉能令他離所欲故。更相鬥訟語四業道理不相應多招諍故。惱亂自他身三業道三業果遂即惱亂他。若不果遂惱亂自故。二障過患者。謂由自惡招他謀害。如經展轉常為不饒益事乃至咒起尸鬼斷壞身命故。三勝利門者。現尚離害。況于當苦。文顯可知。

複次曼殊室利。若有四眾苾芻苾芻尼鄔波素迦鄔波斯迦及余凈信善男子善女人等。有能受持八分齊戒經一年或復三月受持學處以此善根愿生西方極樂世界無量壽佛所聽聞正法而未定者

【現代漢語翻譯】現代漢語譯本

障礙悲心，是因為它能夠惱害慈悲。三種方式都能障礙舍性（平等心）：因為染污的緣故；因為語言表達的順序，所以不互相違背。第二是展示障礙的過患方面：如經文所說，會墮入三惡趣以及遭受痛苦。第三是聽聞佛的勝利功德方面：如經文所說，乃至永遠破除四種魔。這些經文的含義可以按照字面理解。

再者，曼殊室利（Manjushri，文殊菩薩）。如果有些眾生喜歡乖戾分離，互相爭鬥訴訟，惱亂自己和他人，以身語意造作增長種種惡業，輾轉常常做不饒益的事情，互相謀害。告召山林樹冢等神，殺害各種眾生，取其血肉祭祀藥叉（Yaksa，夜叉）羅剎娑（Rakshasa，羅剎）等。書寫怨人的名字，製作他們的形象，用惡毒的咒術來詛咒他們。使用厭魅蠱道，唸咒驅使尸鬼，令其斷絕對方的性命以及破壞他們的身體。這些眾生如果能夠聽聞藥師琉璃光如來（Bhaisajyaguru，藥師佛）的名號，那麼這些惡事都不能夠加害他們。一切輾轉都會生起慈心，利益安樂，沒有損害惱亂的心以及嫌恨心。各自歡悅于自己所受的，生起喜悅滿足。不互相侵凌，互相饒益。

闡述：這顯示了能夠去除十善業道的障礙。也有三個方面。第一是障礙的自性方面：如經文所說，喜歡乖戾分離，乃至增長種種惡業。喜歡乖戾分離，意三業道都能夠令他人離開所希望的。互相爭鬥訴訟，語四業道，道理不相應，多招惹爭端。惱亂自己和他人，身三業道，三業的果報最終會惱亂他人。如果不能達到目的，就會惱亂自己。第二是障礙的過患方面：因為自己的惡行招致他人的謀害。如經文所說，輾轉常常做不饒益的事情，乃至唸咒驅使尸鬼斷絕破壞對方的性命。第三是勝利功德方面：現在尚且能夠遠離禍害，更何況是未來的痛苦。經文的含義顯而易見。

再者，曼殊室利（Manjushri，文殊菩薩）。如果有四眾弟子——苾芻（Bhikkhu，比丘）、苾芻尼（Bhikkhuni，比丘尼）、鄔波素迦（Upasaka，優婆塞）、鄔波斯迦（Upasika，優婆夷）以及其他清凈信心的善男子善女人等，能夠受持八分齋戒，經過一年或者三個月受持學習戒律，以此善根，願望往生西方極樂世界阿彌陀佛（Amitabha，阿彌陀佛）處，聽聞正法，但是還沒有決定的。

【English Translation】 English version

It obstructs compassion because it can harm it. It obstructs the nature of equanimity in three ways: because of defilement; because of the order of language, so they do not contradict each other. The second is to show the faults of the obstruction: as the sutra says, it leads to falling into the three evil realms and suffering. The third is to hear about the Buddha's victorious merits: as the sutra says, even to the point of permanently destroying the four kinds of demons. The meaning of these texts can be understood literally.

Furthermore, Manjushri. If there are sentient beings who enjoy discord and separation, constantly fighting and litigating, disturbing themselves and others, creating and increasing various evil karmas with body, speech, and mind, constantly engaging in unprofitable activities, and plotting against each other. They summon gods of mountains, forests, trees, and tombs, kill various beings, and take their blood and flesh to sacrifice to Yakshas and Rakshasas. They write the names of enemies, make their images, and curse them with evil spells. They use witchcraft and incantations, chanting to command corpses to kill and destroy their bodies. If these sentient beings can hear the name of Bhaisajyaguru, the Medicine Buddha, these evil deeds will not be able to harm them. All will give rise to loving-kindness, benefit and bring happiness, without intentions of harm or resentment. Each will rejoice in what they receive, giving rise to joy and contentment. They will not infringe upon each other, but will mutually benefit each other.

Commentary: This shows that it can remove the obstacles to the ten virtuous paths of action. There are also three aspects. The first is the nature of the obstruction: as the sutra says, enjoying discord and separation, even to the point of increasing various evil karmas. Enjoying discord and separation, the three mental actions can cause others to be separated from what they desire. Constantly fighting and litigating, the four verbal actions, the principles are not in accordance, often inviting disputes. Disturbing themselves and others, the three bodily actions, the result of the three actions will ultimately disturb others. If it cannot achieve its purpose, it will disturb oneself. The second is the faults of the obstruction: because of one's own evil deeds, one invites the plotting of others. As the sutra says, constantly engaging in unprofitable activities, even to the point of chanting to command corpses to kill and destroy the other's life. The third is the victorious merits: now one can still be free from harm, let alone future suffering. The meaning of the sutra is obvious.

Furthermore, Manjushri. If there are the four assemblies—Bhikkhus, Bhikkhunis, Upasakas, Upasikas—and other pure and faithful good men and good women, who can uphold the eight precepts for one year or three months, upholding and studying the precepts, and with this good root, wish to be reborn in the Western Pure Land of Amitabha Buddha, to hear the Dharma, but are not yet certain.

。若聞世尊藥師琉璃光如來名號。臨命終時有八菩薩乘神通來示其道路。即于彼界種種雜色眾寶華中自然化生。或有因此生於天上。雖生天中而本善根亦未窮盡不復更生諸餘惡趣。天上壽盡還生人間。或為輪王統攝四洲威德自在安立無量百千有情於十善道。或生剎帝利婆羅門居士大家多饒財寶倉庫盈溢形相端嚴眷屬具足聰明智慧勇健威猛如大力士。若是女人得聞世尊藥師如來名號至心受持。於後不復更受女身。

述曰。此顯能除往生樂處障。此復有二。第一顯除凈處樂生障。如經生極樂世界故。此中受持八分齊戒經年月者。邁師云。經一年者謂一年中月別六日。謂黑白月各八十四十五日故。或三月者不能一年月別六齋。但能一年持三長月。謂即正月五月九月三除之中各初月齋即表一年常修善也。如宋本云常修月六齋年三長齋故。智論十三云。齋日持八戒者。是日惡鬼逐人慾奪人命。劫初聖人教人持齋。然不受八戒直以一日不食為齋。后佛出世制立八戒。問五戒八戒何者為勝。答有因緣故二戒俱等。以時及支互多少故。問十念稱名尚得往生。況令一年何故不定。答勇猛容豫有差別故。如智論云。臨終心猛勝百年功。自然化生者。如涅槃經。庵羅樹女因樹華生名為濕生。凈土因華何名化生。邁師云。未託生前樹有濕

【現代漢語翻譯】現代漢語譯本若有人聽聞世尊藥師琉璃光如來的名號，在臨命終時，會有八位菩薩乘著神通前來，為他指示道路。他就會在那藥師佛的清凈世界中，在各種顏色的珍寶蓮花中自然化生。或者，有人因此而往生到天上。即使生在天上，他原本的善良根基也不會窮盡，不會再墮落到其他的惡道中。當在天上的壽命終結后，還會再降生到人間。或者成為轉輪聖王，統治四大部洲，擁有威德和自在的力量，安置無量百千的有情眾生於十善道中。或者出生于剎帝利（武士）、婆羅門（祭司）、居士等富貴人家，擁有眾多的財寶，倉庫充盈，相貌端正莊嚴，眷屬齊全，聰明智慧，勇健威猛，如同大力士一般。如果是女人，聽聞世尊藥師如來的名號，至誠懇切地接受和奉持，以後就不會再受女身。

述曰：這段經文闡明了能夠消除往生樂土的障礙。這又分為兩種情況。第一種是闡明消除往生清凈樂土的障礙，就像經文中所說的往生極樂世界一樣。這裡所說的受持八分齋戒經過若干年月的人，邁師說，經過一年的人是指一年中每個月的六個齋日，也就是黑月和白月的初八、十四、十五日。或者三個月的人，不能在一年中每個月都守六齋日，但能一年守三個長齋月，也就是正月、五月、九月這三個齋戒月中的第一個月，就表示一年中常常修善。如同宋朝版本的經文所說，常常在每月守六齋日，每年守三個長齋月。智度論第十三卷說，齋日持守八戒的人，是因為在這一天惡鬼會追逐人，想要奪取人的性命，劫初的聖人教導人們持齋。然而，當時人們並不受持八戒，只是以一天不吃飯作為齋戒。後來佛陀出世，才制定了八戒。有人問，五戒和八戒哪個更殊勝？回答說，因為因緣的緣故，兩種戒都相等。因為時間和戒條的多少互有不同。有人問，僅僅十念稱念佛名尚且能夠往生，何況是一年，為什麼不能確定呢？回答說，因為勇猛精進和懈怠放縱有差別。如同智度論所說，臨終時的一念猛利勝過百年的修行。自然化生，如同涅槃經所說，庵羅樹女因為樹華而生，名為濕生。凈土是因為蓮花而生，為什麼稱為化生？邁師說，在沒有投胎之前，樹有濕

【English Translation】 English version If someone hears the name of the World Honored One, the Medicine Master瑠璃光(Bhaisajyaguru) Tathagata (Thus Come One), at the time of approaching death, eight Bodhisattvas (enlightened beings) will come on spiritual powers to show them the way. They will then be naturally born in that realm, amidst various colored jeweled flowers. Or, some may be born in the heavens because of this. Even though born in the heavens, their original roots of goodness will not be exhausted, and they will not be reborn in any of the evil realms. When their lifespan in the heavens ends, they will be reborn in the human realm. Or they will become a Wheel-Turning King (Chakravartin), ruling over the four continents, possessing majestic virtue and freedom, establishing countless hundreds of thousands of sentient beings in the Ten Good Deeds. Or they will be born into wealthy families of Kshatriyas (warriors), Brahmins (priests), or householders, possessing abundant wealth, overflowing storehouses, dignified appearance, complete family, intelligence, wisdom, courage, and might, like a powerful strongman. If a woman hears the name of the World Honored One, the Medicine Master Tathagata, and sincerely accepts and upholds it, she will not receive a female body again in the future.

述曰 (Commentary): This reveals the ability to eliminate obstacles to being born in a happy place. This can be further divided into two aspects. The first aspect reveals the elimination of obstacles to being born in a pure and happy land, as mentioned in the sutra about being born in the Land of Ultimate Bliss. Here, those who uphold the Eight-Fold Abstinence for months or years, Master Mai says that 'for a year' refers to the six fasting days of each month throughout the year, which are the eighth, fourteenth, and fifteenth days of both the dark and bright lunar months. Or 'for three months' refers to those who cannot observe the six fasting days of each month throughout the year, but can observe the three long fasting months of the year, which are the first month of January, May, and September, representing the constant cultivation of goodness throughout the year. As the Song Dynasty version of the sutra says, 'constantly cultivate the six fasting days of each month, and the three long fasting months of the year.' The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra), in its thirteenth chapter, says that those who observe the Eight Precepts on fasting days do so because on that day, evil ghosts chase after people, wanting to take their lives. The sages of the beginning of the kalpa (aeon) taught people to observe fasting. However, at that time, people did not uphold the Eight Precepts, but simply abstained from eating for one day as fasting. Later, the Buddha appeared in the world and established the Eight Precepts. Someone asks, 'Which is superior, the Five Precepts or the Eight Precepts?' The answer is that due to the causes and conditions, both precepts are equal. Because the time and the number of precepts differ from each other. Someone asks, 'Even just ten recitations of the Buddha's name can lead to rebirth, so why is it not certain after a year?' The answer is that there is a difference between being courageous and diligent, and being lax and indulgent. As the Treatise on the Great Perfection of Wisdom says, 'A single moment of intense mindfulness at the time of death surpasses a hundred years of practice.' 'Naturally born' is like what the Nirvana Sutra says about the daughter of the Amra tree, who was born from the flowers of the tree, and is called 'moisture-born.' The Pure Land is born from lotuses, so why is it called 'transformation-born?' Master Mai says that before conception, the tree has moisture.

氣。凈土蓮華與人化生。第二能除穢土樂生障。如經或有因此生於天上等故。此復有四。生天輪王貴勝男身。如文可解。

本願藥師經古蹟上(終) 大正藏第 38 冊 No. 1770 本願藥師經古蹟

本願藥師經古蹟下

藥師琉璃光如來本願功德經。

爾時曼殊室利童子白佛言。世尊。我當誓于像法轉時以種種方便令諸凈信善男子善女人等得聞世尊藥師琉璃光如來名號。乃至睡中亦以佛名覺悟其耳。世尊。若於此經受持讀誦或復為他演說開示。若自書。若教人書。恭敬尊重以種種華香塗抹香燒香華鬘瓔珞幡蓋伎樂而為供養。以五色彩作囊盛之掃灑凈處敷設高座而用安處。爾時四大天王與其眷屬及余無量百千天眾皆詣其所供養守護。世尊。若此經寶流行之處有能受持以彼世尊藥師琉璃光如來本願功德及聞名號。當知是處無復橫死。亦復不為諸惡鬼神奪其精氣。設已奪者還得如故身心安樂。

述曰。大段第二勸物利益門。此有五門。一誓願警覺門。如經我當誓于像法轉時方便令聞如來名號由於此經受持供養天眾守護無災橫故。

佛告曼殊室利。如是如是。如汝所說。曼殊室利。若有凈信善男子善女人等欲供養彼世尊藥師琉璃光如來者。應先造立彼佛形像。敷清凈座而安

【現代漢語翻譯】氣（prana）。在凈土（Pure Land）以蓮花化生，而不是由人道轉生。第二，能夠去除穢土（defiled land）的樂生之障礙。如經文所說，『或者有人因此而生於天上』等等。這又包含四種情況：生於天上、成為轉輪王（Chakravartin，統治世界的理想君主）、擁有尊貴殊勝的男身，這些都如經文所能解釋的那樣。

《本願藥師經古蹟》上（終）大正藏第 38 冊 No. 1770 《本願藥師經古蹟》

《本願藥師經古蹟》下

《藥師琉璃光如來本願功德經》

爾時，曼殊室利童子（Manjushri，文殊菩薩）對佛說：『世尊，我當發誓在像法（semblance dharma）時期，以種種方便，令那些具有清凈信仰的善男子、善女人等，能夠聽聞世尊藥師琉璃光如來（Bhaisajyaguru，藥師佛）的名號，乃至在睡夢中，也以佛的名號來覺悟他們的耳朵。世尊，如果有人對此經受持讀誦，或者又為他人演說開示，或者自己書寫，或者教人書寫，恭敬尊重，以種種華香、塗抹香、燒香、華鬘、瓔珞、幡蓋、伎樂而為供養，用五種顏色的綵線製作囊袋盛放此經，掃灑乾淨的地方，敷設高座來安放此經。那時，四大天王（Four Heavenly Kings）與其眷屬，以及其餘無量百千天眾，都來到這個地方供養守護。世尊，如果這部經寶流行的地方，有人能夠受持，憑藉世尊藥師琉璃光如來的本願功德以及聽聞名號，應當知道這個地方沒有橫死，也不會被諸惡鬼神奪取精氣。即使已經被奪取，也能恢復如初，身心安樂。』

述曰：大段第二，勸物利益門。這裡有五門：一是誓願警覺門。如經文所說，『我當發誓在像法轉時，方便令聽聞如來名號，由於對此經受持供養，天眾守護，沒有災禍橫死。』

佛告訴曼殊室利：『是這樣，是這樣，正如你所說。曼殊室利，如果有具有清凈信仰的善男子、善女人等，想要供養那位世尊藥師琉璃光如來，應當先造立那位佛的形像，敷設清凈的座位來安放。

【English Translation】 Qi (prana). Being born from a lotus in the Pure Land, rather than being transformed from the human realm. Second, it can remove the obstacles to joyful birth in the defiled land. As the sutra says, 'Or some may be born in the heavens because of this,' and so on. This further includes four situations: being born in the heavens, becoming a Chakravartin (ideal universal ruler), possessing a noble and superior male body, as can be understood from the text.

Ancient Traces of the Sutra of the Fundamental Vows of the Medicine Master, Part 1 (End) Taisho Tripitaka Volume 38, No. 1770, Ancient Traces of the Sutra of the Fundamental Vows of the Medicine Master

Ancient Traces of the Sutra of the Fundamental Vows of the Medicine Master, Part 2

The Sutra of the Merits of the Fundamental Vows of the Medicine Master, the Lapis Lazuli Light Tathagata

At that time, Manjushri (Manjushri Bodhisattva) said to the Buddha: 'World Honored One, I vow that during the era of the Semblance Dharma, I will use various skillful means to enable pure believing good men and good women to hear the name of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata (Bhaisajyaguru), and even in their sleep, awaken their ears with the Buddha's name. World Honored One, if someone upholds, recites, or explains and reveals this sutra to others, or writes it themselves, or instructs others to write it, respectfully honoring it with various flowers, incense, perfumed ointment, burning incense, floral garlands, necklaces, banners, canopies, and music as offerings, making a pouch of five-colored threads to contain it, sweeping and cleaning a place, and setting up a high seat to place it. At that time, the Four Heavenly Kings and their retinues, as well as countless hundreds of thousands of heavenly beings, will all come to that place to make offerings and protect it. World Honored One, if this precious sutra circulates in a place where someone can uphold it, relying on the fundamental vows and merits of the World Honored One, Medicine Master Lapis Lazuli Light Tathagata, and hearing the name, know that there will be no untimely death in that place, nor will their essence be taken away by evil ghosts and spirits. Even if it has been taken away, it will be restored as before, and their body and mind will be peaceful and happy.'

Commentary: The second major section is the gate of encouraging offerings and benefits. There are five gates here: first, the gate of vows and awakening. As the sutra says, 'I vow that during the era of the Semblance Dharma, I will use skillful means to enable hearing the name of the Tathagata, and because of upholding and making offerings to this sutra, the heavenly beings will protect it, and there will be no disasters or untimely deaths.'

The Buddha told Manjushri: 'It is so, it is so, just as you say. Manjushri, if there are pure believing good men and good women who wish to make offerings to that World Honored One, Medicine Master Lapis Lazuli Light Tathagata, they should first create an image of that Buddha and prepare a clean seat to place it on.'

處之。散種種華燒種種香以種種幢幡莊嚴其處。七日七夜受八分齋戒。食清凈食。澡浴香潔著新凈衣。應生無垢濁心無怒害心。於一切有情起利益安樂慈悲喜捨平等之心。鼓樂歌贊右繞佛像。復應念彼如來本願功德讀誦此經思惟其義演說開示。隨所樂愿一切皆遂。求長壽得長壽。求富饒得富饒。求官位得官位。求男女得男女。若復有人忽得惡夢見諸惡相。或怪鳥來集。或於住處百怪出現。此人若以眾妙資具恭敬供養彼世尊藥師琉璃光如來者。惡夢惡相諸不吉祥皆悉隱沒不能為患。或有水火刀毒懸險惡象師子虎狼熊羆毒蛇惡蝎蜈蚣蚰蜒蚊虻等怖。若能至心憶念彼佛恭敬供養。一切怖畏皆得解脫。若他國侵擾盜賊反亂。憶念恭敬彼如來者亦皆解脫。複次曼殊室利。若有凈信善男子善女人等乃至盡形不事余天。唯當一心歸佛法僧受持禁戒。若五戒十戒菩薩四百戒苾芻二百五十戒苾芻尼五百戒。于所受中或有毀犯怖墮惡趣。若能專念彼佛名號恭敬供養者。必定不受三惡趣生。或有女人臨當產時受于極苦。若能至心稱名禮讚恭敬供養彼如來者眾苦皆除。所生之子身份具足形色端正見者歡喜利根聰明安穩少病。無有非人奪其精氣。

述曰。此即第二如來述成門。于中有二。初明供養后說獲益。供養有三。一財物供養。如經造

【現代漢語翻譯】現代漢語譯本：應在該處佈置。散佈各種鮮花，焚燒各種香，用各種幢幡裝飾那個地方。七天七夜受持八分齋戒，食用清凈的食物，沐浴身體使之香潔，穿上新的乾淨衣服。應當生起沒有污垢和雜念的心，沒有憤怒和損害他人的心。對於一切有情眾生，生起利益、安樂、慈悲、喜舍、平等的心。敲鼓奏樂，歌唱讚頌，右繞佛像。還應當憶念那位如來（Tathagata）的本願功德，讀誦這部經典，思考其中的意義，演說開示。隨其所樂，一切願望都能實現。求長壽的得到長壽，求富饒的得到富饒，求官位的得到官位，求男求女的得到男女。如果又有人忽然做了惡夢，見到各種不好的景象，或者有怪鳥飛來聚集，或者在居住的地方出現各種怪異的事情。這個人如果用各種美好的資具，恭敬供養那位世尊藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-rāja），那麼惡夢惡相，各種不吉祥的事情都會消失，不能造成禍患。或者有水、火、刀、毒、懸崖、危險、惡象、獅子、老虎、狼、熊、羆、毒蛇、惡蝎、蜈蚣、蚰蜒、蚊子、虻蟲等等的恐怖。如果能至誠懇切地憶念那位佛，恭敬供養，一切恐怖都能得到解脫。如果有其他國家侵擾，盜賊叛亂，憶念恭敬那位如來（Tathagata）也能得到解脫。再者，曼殊室利（Manjusri），如果有清凈信仰的善男子、善女人等，乃至終身不侍奉其他天神，只應當一心皈依佛、法、僧三寶，受持禁戒。無論是五戒、十戒、菩薩四百戒、比丘二百五十戒、比丘尼五百戒，在所受持的戒律中，如果有所毀犯，害怕墮入惡趣。如果能專心憶念那位佛的名號，恭敬供養，必定不會在三惡趣中受生。或者有女人臨近生產的時候，承受極大的痛苦。如果能至誠懇切地稱念、禮讚、恭敬供養那位如來（Tathagata），各種痛苦都會消除。所生下的孩子，身體各部分都健全，容貌端正，見到的人都歡喜，具有敏銳的根器，聰明，安穩，很少生病，沒有非人奪取他的精氣。述曰：這就是第二如來述成門。其中有二部分。首先說明供養，然後說明獲得的利益。供養有三種。第一種是財物供養，如經中所說造...

【English Translation】 English version: One should arrange it there. Scatter various flowers, burn various incenses, and adorn the place with various banners and streamers. For seven days and seven nights, observe the eight precepts, eat pure food, bathe and make the body fragrant and clean, and wear new and clean clothes. One should generate a mind free from defilement and turbidity, a mind without anger or harm. Towards all sentient beings, generate a mind of benefit, happiness, loving-kindness, joy, and equanimity. Play drums and music, sing praises, and circumambulate the Buddha image to the right. Furthermore, one should remember the original vows and merits of that Tathagata (如來), recite this sutra, contemplate its meaning, and expound and reveal it. According to one's wishes, all desires will be fulfilled. Seeking longevity, one obtains longevity; seeking wealth, one obtains wealth; seeking official position, one obtains official position; seeking sons or daughters, one obtains sons or daughters. If someone suddenly has nightmares, sees various inauspicious signs, or strange birds gather, or various strange occurrences appear in their dwelling place, if this person respectfully makes offerings with various wonderful resources to that World-Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-rāja (藥師琉璃光如來), then the nightmares, inauspicious signs, and all unfavorable things will disappear and be unable to cause harm. Or if there are fears of water, fire, knives, poison, cliffs, dangers, fierce elephants, lions, tigers, wolves, bears, brown bears, poisonous snakes, venomous scorpions, centipedes, millipedes, mosquitoes, gadflies, etc., if one can sincerely remember that Buddha and respectfully make offerings, all fears will be liberated. If there are invasions from other countries or rebellions of thieves, remembering and respecting that Tathagata (如來) will also bring liberation. Furthermore, Manjusri (曼殊室利), if there are virtuous men or virtuous women with pure faith who, even until the end of their lives, do not serve other deities, but only single-mindedly take refuge in the Buddha, Dharma, and Sangha, and uphold the precepts, whether it be the five precepts, ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni, if they violate any of the precepts they have received and fear falling into evil realms, if they can single-mindedly remember the name of that Buddha and respectfully make offerings, they will certainly not be born in the three evil realms. Or if a woman is about to give birth and is suffering extreme pain, if she can sincerely recite the name, praise, and respectfully make offerings to that Tathagata (如來), all suffering will be eliminated. The child born will have complete physical features, a beautiful appearance, and will be pleasing to those who see him/her, will have sharp faculties, be intelligent, secure, and have few illnesses, and no non-human beings will steal their essence. Statement: This is the second Tathagata's (如來) statement of accomplishment. There are two parts to it. First, it explains the offerings, and then it explains the benefits obtained. There are three types of offerings. The first is the offering of wealth, as mentioned in the sutra, making...

立形像乃至莊嚴其處故。二正行供養。如經七日受戒乃至平等之心故。三三業供養。如經鼓樂歌贊乃至演說開示故。獲益有三。一所求稱遂門。如經隨所樂愿乃至得男女故。二所厭消滅門。如經若復有人乃至亦皆解脫故。三毀戒離苦門。于中有二。一現身毀戒。畏當苦故。如經複次曼殊乃至不受三惡趣生故。此中菩薩四百戒者。良由如來隨物宜聞廣略說故開合不同。方等經說四重二十八輕。瑜伽論說四重四十五輕。梵網經說十重四十八輕。有不同故。然此一本宋譯云二十四戒。隋譯云一百四戒。諸梵本者有不同故。二前身毀戒。受女產苦故。如經或有女人乃至奪其精氣故。

爾時世尊告阿難言。如我稱揚彼佛世尊藥師琉璃光如來所有功德。此是諸佛甚深行處難可解了。汝為信不。阿難白言。大德世尊。我于如來所說契經不生疑惑。所以者何。一切如來身語意業無不清凈。世尊。此日月輪可令墮落。妙高山王可使傾動。諸佛所言無有異也。世尊。有諸眾生信根不具聞說諸佛甚深行處作是思惟。云何但念藥師琉璃光如來一佛名號便獲爾所功德勝利。由此不信返生誹謗。彼于長夜失大利樂墮諸惡趣流轉無窮。佛告阿難。是諸有情若聞世尊藥師琉璃光如來名號。至心受持不生疑惑。墮惡趣者無有是處。阿難。此是諸佛甚

【現代漢語翻譯】現代漢語譯本：『立形像乃至莊嚴其處故』，指的是建立佛像，乃至莊嚴佛像所在之處。『二正行供養』，指的是如經典所說，七日受戒，乃至以平等之心供養。『三三業供養』，指的是如經典所說，以鼓樂歌贊，乃至演說開示來供養。獲益有三方面：一是『所求稱遂門』，如經典所說，隨其所樂愿，乃至得男女。二是『所厭消滅門』，如經典所說，若復有人，乃至亦皆解脫。三是『毀戒離苦門』，其中有二種情況：一是現身毀戒，畏懼將來的苦果，如經典所說，複次曼殊，乃至不受三惡趣生。此中菩薩四百戒，是因為如來根據不同情況，或廣或略地宣說，所以開合不同。《方等經》說四重二十八輕，《瑜伽論》說四重四十五輕，《梵網經》說十重四十八輕，各有不同。然而此一本宋譯為二十四戒，隋譯為一百四戒，各種梵文版本也有不同。二是前身毀戒，所以承受女人生子的痛苦，如經典所說，或有女人，乃至奪其精氣。

『爾時世尊告阿難言』，這時，世尊告訴阿難說：『如我稱揚彼佛世尊藥師琉璃光如來（Bhaisajyaguru-vaiḍūrya-prabhā-rāja，藥師琉璃光如來）所有功德，此是諸佛甚深行處，難可解了，汝為信不？』阿難白言：『大德世尊，我于如來所說契經不生疑惑。所以者何？一切如來身語意業無不清凈。世尊，此日月輪可令墮落，妙高山王（Sumeru，須彌山）可使傾動，諸佛所言無有異也。世尊，有諸眾生信根不具，聞說諸佛甚深行處，作是思惟：云何但念藥師琉璃光如來一佛名號，便獲爾所功德勝利？由此不信，返生誹謗，彼于長夜失大利樂，墮諸惡趣，流轉無窮。』佛告阿難：『是諸有情若聞世尊藥師琉璃光如來名號，至心受持，不生疑惑，墮惡趣者無有是處。阿難，此是諸佛甚

【English Translation】 English version: 'Establishing images and adorning their places' refers to creating Buddha images and embellishing the places where they are located. 'Two, proper practice offerings' refers to, as stated in the scriptures, receiving precepts for seven days and making offerings with an equal mind. 'Three, three karmas offerings' refers to, as stated in the scriptures, making offerings through drums, music, songs, praises, and expounding and revealing the Dharma. There are three benefits: first, 'the gate of fulfilling desires,' as stated in the scriptures, according to one's wishes, even obtaining sons and daughters; second, 'the gate of eliminating what is disliked,' as stated in the scriptures, if there are people, they will all be liberated; third, 'the gate of abandoning precepts and leaving suffering,' which includes two situations: first, breaking precepts in this life, fearing future suffering, as stated in the scriptures, furthermore, Manjushri, and not being born in the three evil realms. The four hundred precepts for Bodhisattvas here are because the Tathagata (如來) expounds them broadly or briefly according to different situations, so the opening and closing are different. The Fangdeng Sutra (方等經) speaks of four heavy and twenty-eight light precepts, the Yogacara-bhumi-sastra (瑜伽論) speaks of four heavy and forty-five light precepts, and the Brahmajala Sutra (梵網經) speaks of ten heavy and forty-eight light precepts, each being different. However, this one Song Dynasty translation says twenty-four precepts, the Sui Dynasty translation says one hundred and four precepts, and the various Sanskrit versions are also different. Second, breaking precepts in a previous life, so enduring the suffering of childbirth, as stated in the scriptures, some women, even having their essence taken away.

'At that time, the World Honored One told Ananda,' at this time, the World Honored One told Ananda: 'As I praise the merits of that Buddha, the World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-rāja (藥師琉璃光如來, Medicine Buddha), this is the profound practice of all Buddhas, difficult to understand, do you believe it?' Ananda replied: 'Great Virtuous World Honored One, I have no doubts about the sutras spoken by the Tathagata. Why? Because the body, speech, and mind karma of all Tathagatas are perfectly pure. World Honored One, the sun and moon can be made to fall, Mount Sumeru (妙高山王, Sumeru) can be made to collapse, but the words of the Buddhas are never different. World Honored One, there are sentient beings whose roots of faith are incomplete, and upon hearing about the profound practices of the Buddhas, they think: How can one obtain so many merits and benefits by merely reciting the name of one Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja? Because of this disbelief, they instead give rise to slander, and they lose great benefits and joys in the long night, fall into the evil realms, and transmigrate endlessly.' The Buddha told Ananda: 'If these sentient beings hear the name of the World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-rāja, and sincerely receive and uphold it without doubt, there is no possibility of falling into the evil realms. Ananda, this is the profound

深所行難可信解。汝今能受當知皆是如來威力。阿難。一切聲聞獨覺及未登地諸菩薩等皆悉不能如實信解。唯除一生所繫菩薩。阿難。人身難得。於三寶中信敬尊重亦難可得。得聞世尊藥師琉璃光如來名號復難於是。阿難。彼藥師琉璃光如來無量菩薩行。無量巧方便。無量廣大愿。我若一劫若一劫餘而廣說者。劫可速盡。彼佛行愿善巧方便無有盡也。

述曰。此第三毀信損益門。此有四門。一佛語決定門。如經如我稱揚乃至諸佛所言無有異也故。二譭謗衰損門。如經有諸眾生乃至流轉無窮故。三敬信獲益門。如經佛告阿難乃至墮惡趣者無有是處故。四勸物信受門。如經阿難乃至無有盡也故。

爾時眾中有一菩薩摩訶薩名曰救脫。即從座起偏袒一肩右膝著地曲躬合掌而白佛言。大德世尊。像法轉時有諸眾生為種種患之所困厄長病羸瘦不能飲食喉唇乾燥見諸方暗死相現前。父母親屬朋友知識啼泣圍繞然彼自身臥在本處見琰魔使引其神識至於琰魔法王之前。然諸有情有俱生神隨其所作若罪若福皆具書之盡持授與琰魔法王。爾時彼王推問其人算計所作隨其罪福而處斷之。時彼病人親屬知識若能為彼歸依世尊藥師琉璃光如來。請諸眾僧轉讀此經。燃七層之燈懸著五色續命神幡。或有是處彼識得還如在夢中明瞭自見。

【現代漢語翻譯】現代漢語譯本：這些甚深的道理難以讓人相信和理解。你現在能夠接受，應當知道這都是如來的威力。阿難（佛陀的弟子）。一切聲聞（聽聞佛法而悟道的修行者）、獨覺（不依師教，自己悟道的修行者）以及未登地的菩薩等，都不能如實地相信和理解。只有一生補處菩薩（下一世將成佛的菩薩）才能做到。阿難。人身難得，在三寶（佛、法、僧）中生起信心、恭敬和尊重也很難得。能夠聽聞世尊藥師琉璃光如來的名號，更是難上加難。阿難。那位藥師琉璃光如來有無量的菩薩行、無量的巧妙方便、無量廣大的願力。如果我用一個劫（極長的時間單位）或者一個劫還要多的時間來廣泛宣說，劫可以很快結束，但藥師琉璃光如來的行愿和善巧方便是無窮無盡的。

述曰：這是第三個關於譭謗和信仰的損益之門。這裡有四個方面：一是佛語的決定性，如經文所說，『如我稱揚乃至諸佛所言無有異也』。二是譭謗帶來的衰損，如經文所說，『有諸眾生乃至流轉無窮故』。三是恭敬和信仰帶來的利益，如經文所說，『佛告阿難乃至墮惡趣者無有是處故』。四是勸導人們信仰和接受，如經文所說，『阿難乃至無有盡也故』。

這時，大眾中有一位菩薩摩訶薩（大菩薩），名叫救脫（菩薩名），即從座位上站起，袒露右肩，右膝著地，彎腰合掌，對佛說：『大德世尊。在像法時期（佛法衰微的時期），有許多眾生被各種疾病所困擾，長期生病，身體虛弱消瘦，不能飲食，喉嚨和嘴唇乾燥，看到四面八方都是黑暗，死亡的徵兆顯現於前。他們的父母親屬、朋友和熟人啼哭圍繞在他們身邊，然而病人自己卻躺在自己的住所，看到閻魔使者（地獄的使者）牽引著他們的神識，前往閻魔法王（地獄的統治者）面前。然而，所有的有情眾生都有俱生神（與生俱來的神靈）跟隨，記錄他們所做的一切，無論是罪還是福，都詳細地記錄下來，並全部交給閻魔法王。那時，閻魔法王會審問這個人，計算他所做的事情，根據他的罪過和福報來做出判決。這時，如果病人（的）親屬和熟人能夠為他歸依世尊藥師琉璃光如來，請眾僧誦讀這部經，點燃七層之燈，懸掛五色續命神幡（祈求延續生命的旗旛），或許有這樣的情況，病人的神識能夠返回，就像在夢中一樣，清楚地看到自己所經歷的一切。』

【English Translation】 English version: These profound principles are difficult for people to believe and understand. That you are now able to accept them, you should know that this is all due to the power of the Tathagata (another name for the Buddha). Ananda (Buddha's disciple), all Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and Bodhisattvas who have not yet attained the ground (a stage of Bodhisattva development) are all unable to truly believe and understand this. Only Bodhisattvas who are bound by one life (Bodhisattvas who will become Buddhas in their next life) can do so. Ananda, it is difficult to obtain a human body, and it is also difficult to generate faith, reverence, and respect in the Three Jewels (Buddha, Dharma, Sangha). It is even more difficult to hear the name of the World Honored One, the Medicine Buddha Vaidurya Prabhasa Tathagata. Ananda, that Medicine Buddha Vaidurya Prabhasa Tathagata has immeasurable Bodhisattva practices, immeasurable skillful means, and immeasurable vast vows. If I were to extensively speak about them for one kalpa (an extremely long unit of time) or even more than one kalpa, the kalpa could quickly come to an end, but the Medicine Buddha's practices, vows, and skillful means would be endless.

Statement: This is the third gate concerning the benefits and detriments of slander and faith. There are four aspects to this: First, the certainty of the Buddha's words, as the sutra says, 'As I praise, even the words of all Buddhas are without difference.' Second, the decline and loss brought about by slander, as the sutra says, 'There are sentient beings, even wandering endlessly.' Third, the benefits brought about by reverence and faith, as the sutra says, 'The Buddha told Ananda, even falling into evil destinies is impossible.' Fourth, encouraging people to believe and accept, as the sutra says, 'Ananda, even without end.'

At that time, in the assembly, there was a Bodhisattva-Mahasattva (great Bodhisattva) named Rescue (name of the Bodhisattva), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed, and joined his palms, and said to the Buddha: 'Great Virtue World Honored One, in the Dharma-image period (the period of decline of the Dharma), there are many sentient beings who are troubled by various illnesses, suffering from long-term illnesses, weak and emaciated, unable to eat or drink, their throats and lips are dry, and they see darkness in all directions, and the signs of death appear before them. Their parents, relatives, friends, and acquaintances weep and surround them, but the sick person himself lies in his dwelling, seeing the messengers of Yama (messengers of hell) leading his consciousness to the presence of Yama, the Dharma King (ruler of hell). However, all sentient beings have co-born spirits (spirits born with them) who follow them, recording everything they do, whether it is sin or merit, recording it in detail, and handing it all over to Yama, the Dharma King. At that time, Yama, the Dharma King, will interrogate this person, calculate what he has done, and make a judgment according to his sins and merits. At this time, if the relatives and acquaintances of the sick person can take refuge in the World Honored One, the Medicine Buddha Vaidurya Prabhasa Tathagata, invite the Sangha (Buddhist monastic community) to recite this sutra, light seven-tiered lamps, and hang five-colored life-prolonging banners (banners to pray for the prolongation of life), perhaps there will be such a situation that the sick person's consciousness can return, just like in a dream, clearly seeing everything he has experienced.'

或經七日。或二十一日。或三十五日。或四十九日。彼識還時如從夢覺。皆自憶知善不善業所得果報。由自證見業果報故乃至命難亦不造作諸惡之業。是故凈信善男子善女人等皆應受持藥師琉璃光如來名號。隨力所能恭敬供養。

述曰。此是第四開像資助門。此有二門。一資助所為門。二資助勝利門。初所為者。如經像法轉時乃至而處斷之故。言琰魔者唐云靜息。曉悟罪人止眾惡故。即由此義雖鬼界攝亦名法王。謂由業力病人意識現四相分。一琰魔使。二已神識。三琰魔王。四俱生神。傳說本識與身故名俱生神。能熏習言具書持。表於法王故言授與。由業威力似神相現。如凈土三昧經云。同生同名一神俱生。二資助勝利門者。如經時彼病人乃至諸惡之業故。此中資緣有五。歸佛請僧轉法燃燈及懸幡故。燈者明也。幡者將也。救闇沈故須幡燈也。七層五色者無說所以。若以義推。伏七支罪。調五方故。或有是處彼識得還者。為簡定業故言或有。言或經七日乃至四十九日者。擬中有命。七日住故。然其後三隔二七說。為顯據實不離身故。傳者皆言其實神識未曾離身。

爾時阿難問救脫菩薩曰。善男子。應云何恭敬供養彼世尊藥師琉璃光如來。續命幡燈復云何造。救脫菩薩言。大德。若有病人慾脫病苦。當爲其

【現代漢語翻譯】現代漢語譯本：或者經過七天，或者二十一天，或者三十五天，或者四十九天，那意識返回的時候就像從夢中醒來一樣，都能自己回憶起所做的善與不善之業所得到的果報。由於自己親眼見到業的果報，乃至面臨生命的危險，也不會造作各種惡業。因此，具有清凈信仰的善男子、善女人等，都應該受持藥師琉璃光如來（Bhaisajyaguru）的名號，隨自己的能力恭敬供養。

述曰：這是第四個開像資助門。這裡有兩個方面：一是資助所為門，二是資助勝利門。首先是所為門，如經中所說，像法運轉時乃至被處斷的緣故。所說的琰魔（Yama），唐朝話叫做靜息，曉悟罪人，停止各種惡行。因此，由此意義，雖然屬於鬼界，也稱為法王。意思是由於業力，病人的意識會顯現四種相分：一是琰魔使者，二是已逝的神識，三是琰魔王，四是俱生神。傳說本識與身體一同存在，所以叫做俱生神，能夠熏習言語，具備書寫能力，呈報給法王，所以說是授與。由於業的威力，類似神相顯現。如同《凈土三昧經》所說：同生同名一神俱生。二是資助勝利門，如經中所說，那時病人乃至各種惡業的緣故。這裡資助的因緣有五種：歸佛、請僧、轉法、燃燈以及懸幡。燈代表光明，幡代表引導，爲了救助沉溺於黑暗中的眾生，需要幡和燈。七層五色沒有說明原因。如果從意義上推斷，是爲了降伏七支罪，調和五方。或者有些情況下，那意識能夠返回，爲了區分定業，所以說是或者。所說的或者經過七天乃至四十九天，是比擬中有（Antarabhava）的生命，七天一住。然而後面的三次間隔兩個七天來說，是爲了顯示據實不離身。傳說都說其實神識未曾離開身體。

這時，阿難（Ananda）問救脫菩薩（Vimoksa）說：『善男子，應該如何恭敬供養那位世尊藥師琉璃光如來？續命幡燈又應該如何製造？』救脫菩薩說：『大德，如果有病人想要脫離病苦，應當為他……』

【English Translation】 English version: Or after seven days, or twenty-one days, or thirty-five days, or forty-nine days, when that consciousness returns, it is as if awakening from a dream. They can all recall the karmic consequences of their good and bad deeds. Because they personally witness the results of their karma, they will not commit any evil deeds, even in the face of death. Therefore, faithful good men and good women should all uphold the name of Bhaisajyaguru (Medicine Buddha), and respectfully make offerings according to their ability.

Commentary: This is the fourth gate of assisting through image creation. There are two aspects to this: first, the gate of assisting in actions; second, the gate of assisting in victory. The first, the gate of assisting in actions, is as the sutra says, when the Dharma of images turns, even to the point of being judged. Yama (Lord of Death), in the Tang Dynasty, is called 'quiet rest,' enlightening sinners and stopping all evil deeds. Therefore, by this meaning, although belonging to the realm of ghosts, he is also called the Dharma King. It means that due to the power of karma, the patient's consciousness manifests four aspects: first, Yama's messengers; second, the departed consciousness; third, Yama himself; and fourth, the co-born spirit. It is said that the fundamental consciousness exists with the body, so it is called the co-born spirit, capable of learning language and possessing writing skills, reporting to the Dharma King, hence the term 'giving.' Due to the power of karma, a god-like appearance manifests. As the Samadhi Sutra on Pure Land says: 'Born together, named together, one spirit born together.' Second, the gate of assisting in victory, as the sutra says, at that time, the patient, even because of all evil deeds. Here, there are five conditions for assistance: taking refuge in the Buddha, inviting monks, turning the Dharma wheel, lighting lamps, and hanging banners. Lamps represent light, and banners represent guidance. To save beings drowning in darkness, banners and lamps are needed. The seven layers and five colors are not explained. If inferred from the meaning, it is to subdue the sins of the seven limbs and harmonize the five directions. Or in some cases, that consciousness can return; to distinguish fixed karma, it is said 'or.' The saying 'or after seven days, even to forty-nine days' is analogous to the life of the intermediate state (Antarabhava), residing for seven days. However, the subsequent three times are said with an interval of two sevens, to show that in reality, it does not leave the body. Tradition says that in fact, the consciousness has never left the body.

At that time, Ananda (Buddha's disciple) asked Vimoksa Bodhisattva (Liberation Bodhisattva): 'Good man, how should we respectfully make offerings to that World Honored One, Bhaisajyaguru? And how should we make the life-prolonging banners and lamps?' Vimoksa Bodhisattva said: 'Great Virtue, if there is a sick person who wishes to be freed from suffering, one should for him...'

人七日七夜受持八分齋戒。應以飲食及余資具隨力所辯供養苾芻僧。晝夜六時禮拜供養彼世尊藥師琉璃光如來。讀誦此經四十九遍。燃四十九燈。造彼如來形像七軀。一一像前各置七燈。一一燈量大如車輪。乃至四十九日光明不絕。造五色彩幡長四十九搩手。應放雜類眾生至四十九可得過度危厄之難不為諸橫惡鬼所持。複次阿難。若剎帝利灌頂王等。災難起時。所謂人眾疾疫難。他國侵逼難。自界叛逆難。星宿變怪難。日月薄蝕難。非時風雨難。過時不雨難。彼剎帝利灌頂王等。爾時應於一切有情起慈悲心。赦諸系閉。依前所說供養之法供養彼世尊藥師琉璃光如來。由此善根及彼如來本願力故。令其國界即得安穩。風雨順時谷稼成熟。一切有情無病歡樂。于其國中無有暴惡藥叉等神惱有情者。一切惡相皆即隱沒。而剎帝利灌頂王等壽命色力無病自在皆得增益。阿難。若帝后妃主儲君王子大臣輔相中宮婇女百官梨庶為病所苦及余厄難。亦應造立五色神幡燃燈續明放諸生命散雜色華燒眾名香。病得除愈眾難解脫。

述曰。自下第五問答釋難門。于中有二。一問答故。二釋難故。此初也。答中有二。初約病難答。如經救脫菩薩言乃至廣說故。此中所說就其邊際設不具足非無勝利。如前經言隨力所能而供養故。法社經云

【現代漢語翻譯】現代漢語譯本人若能連續七日七夜受持八關齋戒，應當盡力準備飲食和其他資具，供養比丘僧眾。日夜六時禮拜供養藥師琉璃光如來（Bhagavan Bhaisajyaguru Vaidurya Prabharaja，藥師佛的尊號）。讀誦此經四十九遍，燃點四十九盞燈，製作七尊藥師如來的形像，每一尊像前各放置七盞燈，每一盞燈的油量要像車輪那麼大，乃至四十九天光明不絕。製作五色彩幡，長度為四十九搩手（約合73.5英尺）。應當放生各種動物，達到四十九之數，這樣就可以度過危難，不被各種橫死的惡鬼所控制。此外，阿難（Ananda，佛陀的十大弟子之一），如果剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是統治者和戰士）灌頂王等遭遇災難，比如民眾疾病流行，他國入侵，國內叛亂，星象變異，日蝕月蝕，不合時節的風雨，或者過了時節不下雨，這些剎帝利灌頂王等，這時應當對一切眾生生起慈悲之心，赦免所有被囚禁的人。依照前面所說的供養方法，供養藥師琉璃光如來。由於這種善根以及藥師如來的本願力的緣故，可以使他們的國家立即得到安穩，風調雨順，五穀豐登，一切眾生沒有疾病，充滿歡樂。在他們的國家中，沒有兇暴惡劣的藥叉（Yaksa，一種守護神）等神靈惱害眾生。一切不祥的徵兆都會立即消失。而剎帝利灌頂王等的壽命、容貌、力量、健康和自在都會得到增長。阿難，如果帝王、后妃、太子、王子、大臣、輔相、後宮嬪妃、百官百姓被疾病所困擾，或者遭遇其他厄難，也應當製作五色神幡，燃燈續明，放生，散佈各種顏色的鮮花，焚燒各種名貴的香。這樣，疾病就能消除痊癒，各種災難都能解脫。

述曰：下面第五個問答是解釋災難的章節。其中有兩部分，一是問答，二是解釋災難。這是第一部分。回答中有兩部分，首先是關於疾病災難的回答，如經文救脫菩薩所說，乃至廣說。這裡所說的，就其邊緣而言，即使不完全具備，也並非沒有勝利。如前面的經文所說，隨自己的能力而供養。法社經說

【English Translation】 English version If people uphold the Eightfold Precepts (asta-sila) for seven days and seven nights, they should, according to their ability, prepare food, drink, and other necessities to offer to the Bhiksu Sangha (community of monks). They should worship and make offerings to that Bhagavan Bhaisajyaguru Vaidurya Prabharaja Tathagata (the Tathagata Medicine Buddha of Lapis Lazuli Radiance) six times during the day and night. They should recite this sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. Before each image, they should place seven lamps, each lamp as large as a cartwheel, and keep the light burning continuously for forty-nine days. They should make five-colored banners, each forty-nine cubits (hastas) in length. They should release various kinds of living beings, up to forty-nine, so that they may be able to pass through the difficulty of danger and not be held by various violent evil ghosts. Furthermore, Ananda (one of the ten great disciples of the Buddha), if Ksatriya (the warrior and ruling class in the Indian caste system) anointed kings, etc., encounter calamities, such as epidemics among the people, invasion by other countries, rebellion within their own territory, strange changes in the stars, solar or lunar eclipses, unseasonal winds and rain, or lack of rain when it is due, those Ksatriya anointed kings, etc., at that time should arouse a compassionate heart towards all sentient beings and pardon all those who are imprisoned. According to the method of offering described above, they should make offerings to that Bhagavan Bhaisajyaguru Vaidurya Prabharaja Tathagata. Because of this good root and the power of the original vows of that Tathagata, their country will immediately attain peace and stability, the wind and rain will be timely, the crops will ripen, and all sentient beings will be without illness and full of joy. In their country, there will be no violent and evil Yaksa (a type of guardian spirit) and other spirits who harass sentient beings. All evil omens will immediately disappear. And the Ksatriya anointed kings, etc., will have their lifespan, complexion, strength, health, and freedom all increased. Ananda, if emperors, empresses, crown princes, princes, ministers, prime ministers, palace ladies, officials, and common people are afflicted by illness or encounter other difficulties, they should also make five-colored divine banners, light lamps to continue the light, release living beings, scatter various colored flowers, and burn various famous incenses. In this way, the illness will be eliminated and cured, and all difficulties will be resolved.

Statement: The fifth question and answer below is the chapter explaining disasters. There are two parts to it, one is the question and answer, and the other is the explanation of the disaster. This is the first part. There are two parts to the answer, the first is the answer about the disaster of illness, as stated in the sutra by Bodhisattva Saving Release, and so on. What is said here, in terms of its periphery, even if it is not fully equipped, is not without victory. As the previous sutra said, offer according to your ability. The Dharma Society Sutra says

。貧者一燈亦得成故。各置七燈者。邁師云。像前一座造七輪燈形如車輪。一一像座前各置一輪燈。一一輪上各安七盞燈。后約國難答。此復有二。國界難故。眷屬難故。如經複次阿難乃至眾難解脫故。非但病人亦濟王難。此中意也。國有七難。如文可解。灌頂王者。最大國主上位之時諸小國王及諸群臣各取四大海水灌其頂故。言國界安穩者。第二三難除故。風雨谷順者。第六七難除故。無病無神者。初難除故。惡相隱沒者。第四五難除故。王眷屬難如文可解。

爾時阿難問救脫菩薩言。善男子。云何已盡之命而可增益。救脫菩薩言。大德。汝豈不聞如來說有九橫死邪。是故勸造續命幡燈修諸福德。以修福故盡其壽命不經苦患。阿難問言。九橫云何。救脫菩薩言。有諸有情得病雖輕。然無醫藥及看病者。設復遇醫授以非藥。實不應死而便橫死。又信世間邪魔外道妖㜸之師妄說禍福便生恐動。心不自正卜問覓禍。殺種種眾生解奏神明呼諸魍魎請乞福祐。欲冀延年終不能得。愚癡迷惑信邪倒見。遂令橫死入于地獄無有出期。是名初橫。二者橫被王法之所誅戮。三者畋獵嬉戲耽淫嗜酒放逸無度橫為非人奪其精氣。四者橫為火焚。五者橫為水溺。六者橫為種種惡獸所啖。七者橫墮山崖。八者橫為毒藥厭禱咒咀起尸鬼等之

【現代漢語翻譯】現代漢語譯本：貧窮的人點一盞燈也能成就功德。至於各處設定七盞燈，邁師說，在佛像前設定一個七輪燈，形狀像車輪。每一個佛像前都設定這樣一個輪燈，每一個輪燈上都安放七盞燈。後面是關於應對國家危難的解答。這裡又有兩種情況：國家疆界的危難，和親屬的危難。如經文所說，『再次，阿難，乃至各種災難得以解脫』，不僅僅是病人，也能救濟國王的危難，這就是此處的含義。國家有七種危難，如經文所解釋的那樣。『灌頂王者』，是指最大的國王在即位的時候，各個小國王以及各位大臣取四海的海水來灌注在他的頭頂。說『國家疆界安穩』，是因為第二、第三種危難被消除了。『風調雨順，五穀豐登』，是因為第六、第七種危難被消除了。『沒有疾病，沒有邪神作祟』，是因為第一種危難被消除了。『不好的預兆消失』，是因為第四、第五種危難被消除了。國王親屬的危難，可以按照經文的解釋來理解。

當時，阿難問救脫菩薩說：『善男子，怎麼樣才能使已經快要終結的壽命得以延長呢？』救脫菩薩說：『大德，你難道沒有聽如來說過有九種橫死嗎？因此我勸大家建造續命幡燈，修各種福德。因為修福的緣故，即使壽命將盡，也能不經歷痛苦和災患。』阿難問道：『哪九種橫死呢？』救脫菩薩說：『有些眾生得了病，即使病情很輕，但是沒有醫藥以及照顧病人的人。即使遇到了醫生，醫生卻給他們開了不合適的藥，本來不應該死的卻橫死了。還有人相信世間的邪魔外道、妖妄的巫師，胡說八道，製造禍福，於是就產生了恐懼和動搖，心不能夠端正，占卜問卦，自尋災禍，殺害各種眾生，祭祀神明，呼喚各種鬼怪，祈求福佑，想要藉此來延長壽命，最終也不能夠得到。愚癡迷惑，相信邪惡的、顛倒的見解，於是就導致了橫死，墮入地獄，沒有出來的期限。這叫做第一種橫死。第二種是橫遭王法的誅殺。第三種是打獵嬉戲，沉迷於淫慾和嗜酒，放縱無度，橫遭非人奪取精氣。第四種是橫遭火災焚燒。第五種是橫遭水溺。第六種是橫遭各種惡獸吞食。第七種是橫墮山崖。第八種是橫遭毒藥、厭勝、詛咒、殭屍鬼等等的傷害。

【English Translation】 English version: Even a single lamp offered by a poor person can accomplish merit. As for placing seven lamps in each location, Master Mai says, 'In front of each Buddha image, create a seven-wheeled lamp shaped like a wheel. Place one such wheel lamp in front of each image, and on each wheel, place seven lamps.' The answer regarding national calamities will be given later. Here, there are two situations: calamities of the national borders and calamities of relatives. As the sutra says, 'Furthermore, Ananda, even various calamities can be liberated.' It's not just about the sick; it can also relieve the king's difficulties. That is the meaning here. A country has seven calamities, as explained in the text. 'Crowned kings' refers to the greatest rulers who, upon ascending the throne, have the lesser kings and ministers take water from the four great seas to pour on their heads. Saying 'national borders are secure' means that the second and third calamities are eliminated. 'Favorable weather and abundant harvests' means that the sixth and seventh calamities are eliminated. 'No illness, no evil spirits' means that the first calamity is eliminated. 'Bad omens disappear' means that the fourth and fifth calamities are eliminated. The calamities of the king's relatives can be understood according to the explanation in the text.

At that time, Ananda asked the Bodhisattva Saving-from-Extrication, 'Good man, how can a life that is already nearing its end be prolonged?' The Bodhisattva Saving-from-Extrication said, 'Great Virtue, have you not heard the Thus Come One speak of nine untimely deaths? Therefore, I advise you to build banners and lamps for prolonging life and cultivate various merits. Because of cultivating merit, even if life is about to end, one will not experience suffering and calamity.' Ananda asked, 'What are the nine untimely deaths?' The Bodhisattva Saving-from-Extrication said, 'Some sentient beings get sick, and even if the illness is mild, they have no medicine or caregivers. Even if they encounter a doctor, the doctor prescribes the wrong medicine. They should not have died, but they die an untimely death. Others believe in worldly demons, heretics, and deceitful sorcerers who speak nonsense, fabricating fortune and misfortune, and thus generate fear and agitation. Their minds cannot be upright, and they seek disaster through divination and questioning. They kill various sentient beings, make offerings to spirits, call upon various ghosts, and pray for blessings, hoping to prolong their lives, but ultimately they cannot obtain it. Foolish and deluded, believing in evil and inverted views, they thus lead to untimely death, fall into hell, and have no hope of escape. This is called the first untimely death. The second is being executed by the king's law. The third is hunting, playing, indulging in lust and alcohol, and being unrestrained, resulting in non-humans seizing their essence. The fourth is being burned by fire. The fifth is drowning in water. The sixth is being devoured by various ferocious beasts. The seventh is falling off a cliff. The eighth is being harmed by poison, curses, incantations, and corpses.'

所中害。九者飢渴所困不得飲食而便橫死。是為如來略說橫死有此九種。其餘復有無量諸橫難可具說。複次阿難。彼琰魔王主領世間名藉之記。若諸有情不孝五逆破辱三寶壞君臣法毀於信戒。琰魔法王隨罪輕重考而罰之。是故我今勸諸有情燃燈造幡放生修福。令度苦厄不遭眾難。

述曰。此即釋難門。于中有五。一難二決三徴四解五結。決意者九種橫死皆不定業宿業相似等流果故。若有助福得延長故。言終不能得者。夫殺生短命食肉病多。而斷他命延已壽乎。得病雖輕損滅壽業橫死入獄。此中意也。結意者。若不延命屬琰魔故。文相可知。

爾時眾中有十二藥叉大將俱在會坐。所謂宮毗羅大將。伐折羅大將。迷企羅大將。安底羅大將。頞爾羅大將。珊底羅大將。因達羅大將。波夷羅大將。摩虎羅大將。真達羅大將。招杜羅大將。毗羯羅大將。此十二藥叉大將一一各有七千藥叉以為眷屬。同時舉聲白佛言。世尊。我等今者蒙佛威力得聞世尊藥師琉璃光如來名號。不復更有惡趣之怖。我等相率皆同一心乃至盡形歸佛法僧。誓當荷負一切有情為作義利饒益安樂。隨於何等村城國邑空閑林中。若有流佈此經或復受持藥師琉璃光如來名號恭敬供養者。我等眷屬衛護是人。皆使解脫一切苦難。諸有愿求悉令滿足。或有

【現代漢語翻譯】現代漢語譯本：所遭受的災害。第九種是遭受飢餓和乾渴的困擾，無法得到飲食而突然橫死。以上是如來我簡略地說明的九種橫死。其餘還有無數種橫死，難以全部說盡。此外，阿難，那琰魔王（Yama，掌管地獄的冥王）主管世間的生死簿。如果眾生不孝順父母，犯下五逆之罪，詆譭侮辱佛法僧三寶，破壞君臣之道，違背信用和戒律，琰魔法王會根據罪行的輕重來考察並懲罰他們。因此，我現在勸導各位眾生點燈、建造幡幢、放生、修習福德，以度過苦難，不遭遇各種災禍。

述曰：這部分是解釋疑問。其中有五個部分：提出疑問、確定疑問、徵詢解答、解釋疑問、總結。確定疑問是指九種橫死都是不確定的業，是過去世的業力相似相續的果報。如果行善積福，就能延長壽命。說最終不能得到好結果，是因為殺生會導致短命，吃肉會導致疾病增多。斷絕其他生命的，怎麼能延長自己的壽命呢？即使生病很輕微，也會損耗壽命，造下橫死入獄的因。這就是其中的含義。總結是指如果不修福延壽，就會歸屬於琰魔王管轄。文意顯而易見。

這時，大眾中有十二藥叉大將（Twelve Yaksha Generals），都在法會中就坐。他們分別是：宮毗羅大將（Kumbhira），伐折羅大將（Vajra），迷企羅大將（Mihira），安底羅大將（Andira），頞爾羅大將（Anila），珊底羅大將（Sandila），因達羅大將（Indra），波夷羅大將（Pajra），摩虎羅大將（Mahura），真達羅大將（Cindala），招杜羅大將（Caudala），毗羯羅大將（Vikala）。這十二藥叉大將，每一位都各有七千藥叉作為眷屬。他們同時發出聲音對佛說：『世尊，我們今天蒙受佛的威力，得聞世尊藥師琉璃光如來（Bhaisajyaguru，the Medicine Buddha）的名號，不再有墮入惡道的恐懼。我們相互帶領，都同一心，乃至盡未來際都皈依佛法僧三寶。誓願承擔一切眾生的責任，為他們帶來利益、饒益和安樂。無論在哪個村莊、城市、國家、空閑的樹林中，如果有流傳這部經，或者受持藥師琉璃光如來的名號，恭敬供養的人，我們這些眷屬都會衛護這個人，使他們解脫一切苦難，所有願望都能夠滿足。或者有』

【English Translation】 English version: The harms they suffer. The ninth is being tormented by hunger and thirst, unable to obtain food and drink, and dying suddenly. These are the nine types of untimely death that I, the Tathagata, have briefly explained. There are countless other untimely deaths that are difficult to fully describe. Furthermore, Ananda, that Yama (Lord Yama, the King of the Underworld), who presides over the world, holds the records of names. If sentient beings are unfilial, commit the five rebellious acts, defame and insult the Triple Gem (Buddha, Dharma, Sangha), destroy the laws of ruler and subject, and break faith and precepts, Yama will examine and punish them according to the severity of their crimes. Therefore, I now exhort all sentient beings to light lamps, make banners, release living beings, and cultivate blessings, so that they may overcome suffering and not encounter various calamities.

Commentary: This section explains the doubts. It has five parts: raising the doubt, confirming the doubt, requesting an answer, explaining the doubt, and concluding. Confirming the doubt means that the nine types of untimely death are all uncertain karma, the result of similar and continuous karma from past lives. If one accumulates merit and blessings, one can extend one's lifespan. Saying that one ultimately cannot obtain good results is because killing leads to a short life, and eating meat leads to increased illness. How can one who cuts off the lives of others extend one's own lifespan? Even if the illness is minor, it will deplete one's lifespan and create the cause for untimely death and imprisonment. This is the meaning within it. The conclusion means that if one does not cultivate blessings to extend one's life, one will belong to the jurisdiction of Yama. The meaning of the text is clear.

At that time, among the assembly were the Twelve Yaksha Generals (Twelve Yaksha Generals), all seated in the assembly. They were: Kumbhira (Kumbhira), Vajra (Vajra), Mihira (Mihira), Andira (Andira), Anila (Anila), Sandila (Sandila), Indra (Indra), Pajra (Pajra), Mahura (Mahura), Cindala (Cindala), Caudala (Caudala), and Vikala (Vikala). Each of these Twelve Yaksha Generals had seven thousand Yakshas as their retinue. Simultaneously, they raised their voices and said to the Buddha: 'World Honored One, today we have received the power of the Buddha and have heard the name of the World Honored One, Bhaisajyaguru (Bhaisajyaguru, the Medicine Buddha) Vaidurya Prabhasa Tathagata, and we no longer have the fear of falling into the evil realms. We lead each other, all with one mind, and even to the end of our lives, we take refuge in the Triple Gem (Buddha, Dharma, Sangha). We vow to bear the responsibility for all sentient beings, bringing them benefit, enrichment, and peace. In whatever village, city, country, or secluded forest, if there is the circulation of this sutra, or if there are those who uphold the name of Bhaisajyaguru Vaidurya Prabhasa Tathagata and respectfully make offerings, we, these retinues, will protect these people, enabling them to be liberated from all suffering, and all their wishes will be fulfilled. Or if there are'

疾厄求度脫者。亦應讀誦此經。以五色縷結我名字。得如願已然後解結。爾時世尊贊諸藥叉大將言。善哉善哉。大藥叉將。汝等念報世尊藥師琉璃光如來恩德者。常應如是利益安樂一切有情。

述曰。此下第五藥叉大將獲益報恩成就。此中有三。初經家列名。次藥叉誓願。后如來讚許。文相可知。

爾時阿難白佛言。世尊。當何名此法門。我等云何奉持。佛告阿難。此法門名說藥師琉璃光如來本願功德。亦名說十二神將饒益有情結愿神咒。亦名拔除一切業障。應如是持。時薄伽梵說是語已。諸菩薩摩訶薩及大聲聞國王大臣婆羅門居士天龍藥叉健達縛阿素洛揭路羅緊㮏洛莫呼洛伽人非人等一切大眾。聞佛所說皆大歡喜信受奉行。

述曰。此下第三聞名喜行分。言應如是持者答第二問。應如三名所詮之法而受持故。

藥師琉璃光如來本願功德經

本願藥師經古蹟下(終)

【現代漢語翻譯】現代漢語譯本：若有人身患疾病，希望得到解脫，也應當讀誦這部經。用五色絲線結上我的名字（指藥師琉璃光如來），願望實現后然後解開結。這時，世尊讚歎各位藥叉大將說：『好啊，好啊！各位大藥叉將，你們想要報答世尊藥師琉璃光如來的恩德，就應當常常這樣利益安樂一切有情眾生。』述曰：下面是第五部分，藥叉大將獲得利益，報答恩情，功德成就。這部分有三點：一是經文列出藥叉的名字，二是藥叉發誓立愿，三是如來讚許。文句的含義可以明白。這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊，這部法門應當叫什麼名字？我們應當如何奉行？』佛告訴阿難：『這部法門名為《說藥師琉璃光如來本願功德》，也名《說十二神將饒益有情結愿神咒》，也名《拔除一切業障》。應當這樣受持。』當時，薄伽梵（Bhagavan，世尊的另一種稱謂，意為有福德者）說完這些話后，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、大聲聞（Mahasravaka，大阿羅漢）、國王、大臣、婆羅門（Brahmin，古印度僧侶階層）、居士、天龍（Naga，印度神話中的蛇神）、藥叉（Yaksa，一種守護神）、健達縛（Gandharva，天上的樂神）、阿素洛（Asura，一種好戰的神）、揭路羅（Garuda，一種巨鳥）、緊㮏洛（Kinnara，一種半人半鳥的神）、莫呼洛伽（Mahoraga，一種蟒神）、人、非人等一切大眾，聽了佛所說的話，都非常歡喜，信受奉行。述曰：下面是第三部分，聽聞經名，歡喜奉行。『應當這樣受持』回答了第二個問題。應當按照這三個名稱所詮釋的法來接受和奉行。《藥師琉璃光如來本願功德經》本願藥師經古蹟下（終）

【English Translation】 English version: Those who seek deliverance from illness and suffering should also recite this sutra. Tie a five-colored thread with my name (referring to Bhaisajyaguru, the Medicine Buddha) on it, and untie the knot after the wish is fulfilled. At that time, the World-Honored One praised the Yaksha generals, saying: 'Excellent, excellent! Great Yaksha generals, if you wish to repay the kindness of the World-Honored One, Bhaisajyaguru, the Medicine Buddha, you should always benefit and bring happiness to all sentient beings in this way.' Commentary: The following is the fifth part, where the Yaksha generals receive benefits, repay kindness, and achieve merit. This part has three points: first, the sutra lists the names of the Yakshas; second, the Yakshas make vows; and third, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) praises them. The meaning of the sentences is clear. At that time, Ananda (Ananda, one of the Buddha's ten great disciples, known for his excellent memory) said to the Buddha: 'World-Honored One, what should this Dharma (Dharma, the teachings of the Buddha) be called? How should we uphold it?' The Buddha told Ananda: 'This Dharma is called 'The Sutra of the Meritorious Virtues of the Fundamental Vows of Bhaisajyaguru, the Medicine Buddha'. It is also called 'The Divine Mantra of the Twelve Yaksha Generals Who Benefit Sentient Beings and Fulfill Their Vows'. It is also called 'The Eradication of All Karmic Obstacles'. You should uphold it in this way.' At that time, after the Bhagavan (Bhagavan, another epithet of the World-Honored One, meaning the Blessed One) spoke these words, all the great Bodhisattvas (Bodhisattva-Mahasattva, great Bodhisattvas), great Sravakas (Mahasravaka, great Arhats), kings, ministers, Brahmins (Brahmin, the priestly class in ancient India), laypeople, Nagas (Naga, serpent deities in Indian mythology), Yakshas (Yaksa, a type of guardian deity), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, a type of warring deity), Garudas (Garuda, a giant bird), Kinnaras (Kinnara, a half-human, half-bird deity), Mahoragas (Mahoraga, a type of serpent deity), humans, non-humans, and all the great assembly, hearing what the Buddha said, were all very happy, believed, accepted, and practiced it. Commentary: The following is the third part, hearing the name of the sutra and joyfully practicing it. 'You should uphold it in this way' answers the second question. You should accept and practice the Dharma explained by these three names. 'The Sutra of the Meritorious Virtues of the Fundamental Vows of Bhaisajyaguru, the Medicine Buddha' Lower Traces of the Fundamental Vow Medicine Sutra (End)