Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (38)

Hitt xee sijun, Ananda duiww Vuddyy qongw, “Sewjunx! Qaidongx anwjnuaw laii qiyr jitt xee Hxuad ee miaa? Guanw diyhh anwjnuaw siurcii?”

Vuddyy qra Ananda qongw, “Jitt xee Hxuad ee miaa qiyr jyr Iyhsux Liuliqngx Zulaii Vunxguan Qongdig, iarr qiyr jyr Jap-zi Sinjiongr Lirig U Jxingg :ee Huatguan Sinjiur, iarr qiyr jyr Vuec Driau Itcer Giapjiongr. Ingqaix zucuw siurcii.”

Hitt sii, Bhagavan qongw jiaxee ue liauw, jiongww dua posad qapp dua sniabunn, qok’ongg, dairsinn, Brahmin, qusu, tenzinn, lringg, Yaksa, Gandharva, Asura, Garuda, Kinnara, Mahoraga, langg, qapp byy sriok langg :ee dringw itcer dairjiongr tniax diyc Vut soxx qongw :ee longxx dua hnuahiw, siongsinr, jiapsiu, qycc hongrhingg.

(The Sutra of the Master of Healing -- 38)

Then Ananda saluted the Buddha and said: "World’s Most Venerable! What is this revelation called? By what name shall we cherish it?"

Then Buddha said to Ananda: "This revelation is called: ‘The Blessing of the Original Vow of the Master of Healing, Azure Radiance Tathagata’. It is also called: ‘The scared formula’ which tells how the twelve Yaksha spiritual generals vowed to be useful to all beings. A third name is called ‘The Removal of All Karmic Hindrances’. So you shall bear in mind."

When Bhagavan was preaching these words, all the Great Bodhisattvas and the Great Sramanas, the kings and the great ministers, the Brahmins, the Upasakas the gods, the dragons, the Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, human and non-human beings, all others in the assembly heard the words of the Buddha. All of them greatly rejoiced, accepted the belief and promised to keep it faithfully.

(藥師琉璃光如來本願功德經 --38）

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願神呪。亦名拔除一切業障。應如是持。時薄伽梵說是語已。諸菩薩摩訶薩。及大聲聞。國王。大臣。婆羅門。居士。天龍。藥叉。揵達縛。阿素洛。揭路荼。緊捺洛。莫呼洛伽。人非人等。一切大眾。聞佛所說。皆大歡喜。信受奉行。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (37)

Hitt xee sijun, Sewjunx janwtanr jiongww Yaksha Jiongqunx qongxx, “Jin’ hyw, jinw hyw! Dua Yaksha Jiongqunx, linw sniu beh vyr Sewjunx Iyhsux Liuliqngx Zulaii undig :ee, diyhh siongsiongg zucuw lirig itcer u jxingg :ee qapp hro inx anlok.”

(The Sutra of the Master of Healing -- 37)

At that time, the World's Most Venerable praised the Yaksha Generals and said: "Excellent, excellent, Great Yaksha Generals! If you want to return the favour of the Master of Healing, Azure Radiance Tathagata, you must always be of service to all beings and make them happy."

(藥師琉璃光如來本願功德經 --37）

爾時世尊。讚諸藥叉大將言。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (36)

Hitt sijun, jingwlangg lairdew u jap-zi xee Yaksha ee dua jiongqunx dirr huathue lairdew jairjy, inx si: 

Kumbhira Jiongqunx, Vajra Jiongqunx, Mihira Jiongqunx, Andira Jiongqunx, Majira Jiongqunx, Shandira Jiongqunx, Indra Jiongqunx, Pajra Jiongqunx, Makura Jiongqunx, Sindura Jiongqunx, Catura Jiongqunx, Vikarala Jiongqunx. 

Jitt jap-zi xee Yaksha ee dua jiongqunx qokqog u cid-cingx xee Yaksha quanwsiok. Inx qang sijun cud sniax duiww Vuddyy qongw, “Sewjunx! Guanw qimzit ybingg Vuddyy ee uilik, tangx tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, be qycc u duirlyc og dy ee kiongxhongg. Guanw siy’ cua, longxx qang simqnuax, simrjiww qaur siurjiongx iarr beh quiix Vut, Hxuad, qapp jingdoo, libser beh dnax kiw itcer u jxingg :ee, uirr inx jy hyw ee lirig, hro inx did diyc anlok. Bylun dirr dyhh, hiongcuanx, snia'ib, qokqax, iacc jiyw langg qniakaqaur ee ciurnaa-lai, narr u liutuann jitt py qingx iacc si siurcii Iyhsux Liuliqngx Zulaii ee miahy qycc qiongqingr qiongriongw :ee, guanw qapp jiaxee quanwsiok e horue jitt xee langg, hro ix an’ itcer koxlan did qaixtuad, hro ix soxu ee guan longxx tangx buanxjiog. Iacc si u vnireh beh qriuu dortuad :ee, iarr ingqaix togsiong jitt py qingx. Diyhh iong go sig ee snuar qad jniaa guaw ee miazi, jiokguan liauxau jiacc qra qad tauw .kuix.”

(The Sutra of the Master of Healing -- 36)

At that time, there were twelve Yaksha spiritual generals in the assembly, viz: 

General Kumbhira, General Vajra, General Mihira, General Andira, General Majira, General Shandira, General Indra, General Pajra, General Makura, General Sindura, General Catura, General Vikarala.

These twelve Yaksha Generals, each having seven thousand Yakshas in his retinue, raised their voices, simultaneously and saluted the Buddha by saying: "World's Most Venerable, we have experienced today the wondrous power of the Buddha by permitting us to hear the name of the Master of Healing, Azure Radiance Tathagata, we have no further fear of the evil destinies. All of us are of one mind, that is as long as this form lasts, we shall have recourse to Buddhist Trinity. We swear to bear the responsibility to let all beings be benefited by the path of truth and to let them be abound with happiness. Wherever it may be - in villages, cities, capitals, or even in unfrequented forests, when any one preaches this Sutra and cherishes the names of the Master of Healing, Azure Radiance Tathagata, worships Him and makes Him offerings, we and our retinues shall guard and protect him, deliver him completely from all distress, fulfil all his wishes. When he falls ill and calls for help, he should also read this Sutra, take a five-coloured skein and tie it into knots, forming the letters of our names, and untie the knots when his wishes are fulfilled."

(藥師琉璃光如來本願功德經 --36）

爾時眾中有十二藥叉大將。俱在會坐。所謂。

宮毘羅大將　　伐折羅大將

迷企羅大將　　安底羅大將

頞儞羅大將　　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　　毘羯羅大將

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。若有流布此經。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。諸有願求悉令滿足。或有疾厄。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (35)

“Qycc u, Ananda! Hitt xee Giamlyy Ongg jiangxquanw sewqanx miapo ee qiwlok. Narr jiongww u jxingg :ee vuthaur qapp huan go jiongw hinggik ee jue, puawhuai qapp buxziok Samvyw, huixhuai qunsinn ee huatlut, huixhai sinwiong ee qaiwlut, Giamlyy Ongg jiauww jue ee kindang, kyxjingr laii cuxhuat. Soxiw guaw dnaxx koxkngr jiongww u jxingg :ee diyhh diamw dingx, jy donghuanx, hongwsingx, qapp sriux hog, zucuw tangx dro quer koxeh, be jysiu jiongxjiongw koxlan.”

(The Sutra of the Master of Healing -- 35)

"In addition, Ananda, the judge Yama keeps a complete list, with the deeds of each inhabitant on earth recorded, if any of the beings are not filial and commit the five mortal sins, revile the Triple Gems, infringe the laws of the country, and violate the natural moral laws, then the judge Yama examines, whether their sins were grave or light, and punishes them accordingly."

"Therefore I now ask all beings to light up the lamps and hang up the banners, to set free the animals, and to do good deeds, so that misery and grief can be overcome and the life’s hardships can be avoided."  

(藥師琉璃光如來本願功德經 --35）

復次。阿難。彼琰魔王主領世間。名籍之記。若諸有情不孝五逆。破辱三寶。壞君臣法。毀於信戒。琰魔法王。隨罪輕重。考而罰之。是故我今勸諸有情。然燈造旛。放生修福。令度苦厄。不遭眾難。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (34)

Hitt sijun, Ananda mng Qiuwtuad Posad qongxx, “Senrlamjuw! Ixx qaur jinrtauu ee mia anwjnuaw tangx jingtiamx?”

Qiuwtuad Posad qongw, “Dairdig! Liw qamxx m bad tniax Zulaii qongxx u qauw jiongw ongxsiw? Soxiw diyhh koxkngr jy suar mia ee donghuanx qapp dingx, sriux jiongxjiongw hokdig. In’ui sriux hog, siurbing qaur jiongjin, be qingquer tongwkow qapp huanrlan.”

Ananda mng qongxx, “Qauw jiongw ongxsiw si dycc quiw jiongw?”

Qiuwtuad Posad qongw, “Narr jiongww u jxingg :ee puawvni suizenn kinx, mrqycc byy iyc rix, iarr byy tangx qra knuawvni :ee, iacc si duw diyc isingx hro ix ee iyc m driyc, sidjai byy ingqaix siw suacc ongxsiw. Uree sinr sewqanx ee siaa xmoo qapp guardy. Jiaxee iaugik, lamrsamw qongw hyrhog, hro langg' sanxsingx kiongxhongg, simsinn be dnia, jiamvog mng ercnix, taii jiongxjiongw jiongwsingx, jraur sinbinn, hocniaw jeje mngwsngr, cniaw inx sur hog vyxvir, beh hibang enlenn-iksiu, quibuew did be diyc. Inx gucix, siurr behik, sinr siaa, qenwsig dendyr, suacc ongxsiw, zip kir dergak byy duiwqii. Jex qiyr jyr tauu jit jiongw ongxsiw. Derr zi jiongw ongxsiw si virr onghuad soxx dusad. Derr snax jongw si paclac hiiuu, hnor imm, air limx, hongwdong byy jamrjad, virr m si langg :ee duat ix ee jingkir laii ongxsiw. Derr sir jiongw ongxsiw si virr huew siyx. Derr go jiongw ongxsiw si virr juiw rimx. Derr lak jiongw ongxsiw si virr jiongxjiongw hiong'og ee iaxsiur tunjiac. Derr cid jiongw ongxsiw si vuac lyc snuakamr. Derr veh jiongw ongxsiw si virr dog’iyc, hu'axlo, jiuwjow, kiongsix dringw soxx hai. Derr qauw jiongw si in'ui iaux qapp cuir dax, did be diyc imxsit laii ongxsiw. Jex si Zulaii coliok qongw ee ongxsiw u jitt qauw jiongw. Qycc u qitax buliong jiongxjiongw ee ongxsiw, yh qongw e taur.”

(The Sutra of the Master of Healing -- 34)

Then Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how can a life that has come to an end be prolonged?"

The Bodhisattva Seeker of Salvation said: "Virtuous One, did you hear that the Tathagatas say that there are nine kinds of violent deaths? Therefore, I exhort you to hang up the life prolonging banner, to light up the lamps, and to perform the pious deeds. By performing the pious deeds, one's life come to a natural end without suffering from any painful experience."

Ananda asked: "what are the nine kinds of violent deaths?"

The Bodhisattva Seeker of Salvation said: "The nine violent deaths are;

(1) There are beings who become sick. Though the sickness is not serious but there is neither medicine nor a doctor for the treatment. In case they take the wrong medicine, they may meet violent death which can very well be avoided. Some trust in Maras and Heretics, or masters of magical and bewitching powers. From a frivolous prediction of good or bad luck, fear and uneasiness arises. Those people whose own heart cannot clearly discern, question fortune-tellers whether misfortunes awaits them. Some kill living beings for a sacrifice in order to propitiate the spirits. Some call out to the evil spirits and ask for protection, they wish to prolong their lives, but all to no avail. They are ignorant of the right way. They believe in heterodox views, not recognising the doctrine of moral karma. This leads in the end to a  violent death. They enter into hell and can never get out of it. This is the first violent death.

(2)  Some are violently executed by order of the law.

(3) Some hunt for pleasure, lead and unrestrained life with women and wine, and dissipated without halt and limit. Then the fiends come and violently snatch their spiritual vigour.

(4) Some come to a violent end by being burnt by fire.

(5) Some come to a violent end by being drowned.

(6) Some come to a violent end by being devoured by wild beasts.

(7) Some come to a violent end by falling from a steep cliff.

(8) Some come to a violent end by being destroyed by poison, by image spell Vetala, by spoken-spell Dharani, or by demonical influence to resurrect a corpse and cause it kill another person.

(9) Some suffer hunger and thirst, do not get anything to eat or drink and thus die an untimely death.

"These are what Tathagata briefly named as the nine kinds of violent deaths. Besides, there are innumerable other kinds which cannot all be told here."

(藥師琉璃光如來本願功德經 --34）

爾時。阿難問救脫菩薩言。善男子。云何已盡之命。而可增益。救脫菩薩言。大德。汝豈不聞如來說有九橫死耶。是故勸造續命旛燈。修諸福德。以修福故。盡其壽命。不經苦患。阿難問言。九橫云何。救脫菩薩言。若諸有情。得病雖輕。然無醫藥。及看病者。設復遇醫。授以非藥。實不應死。而便橫死。又信世間邪魔外道。妖孽之師。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。入於地獄。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噉。七者橫墮山崖。八者橫為毒藥厭禱呪咀。起屍鬼等之所中害。九者飢渴所困不得飲食而便橫死。是為如來略說橫死。有此九種。其餘復有無量諸橫。難可具說。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (33)

“Qycjaiww qongw, Ananda! Dirr u jailan ee sii, dyrr si soxui zinqanx jiongxjiongw igjingr ee jailan, vadd qog cimhuan ee jailan, qog-lai u huanxluan ee jailan, cnisiur vutsiongg ee jailan, zidsid qapp guehsid ee jailan, hongho ee jailan, qapp kyxngua ee jailan, hiaxee Kshatriya qapp Quanwdingw Ongg dringw, hitt sii ingqaix duiww itcer u jxingg :ee kiw juvisimx, siawiu soxu qnasiuu, jiauww jinwjingg soxx qongw qiong’iongw ee honghuad, qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii. In’ui jitt xee senrqinx ixqip hitt xui Zulaii vunxguan ee ligliong, tangx hro qokqair did diyc an’unw, hongdiauu-uxsun, gnoxqog hongsiux, itcer u jxingg :ee byy vni qycc huanlok, dirr inx qok-lai byy vyrog ee Yaksha dringw jitt hy sinn laii ziauxluan u jxingg :ee. Itcer og siongr longxx byy .kir. Kshatriya qapp Quanwdingw Ongg dringw byy vni jurjai, siurbing qapp jingsinn longxx qetnix qycc dikli. Ananda! Narr hongho, onghuix, tuqunx, ongjuw, dairsinn, huwjy ee jnaixsiongr, qiongluw, vacqnuax iacc vecsnir in'ui puawvni sriu koxtangr, iacc si u qitax koxeh qapp jailan, iarr ingqaix jy gnoxsig ee donghuan, diamw dingx suar mia, hongwsingx jiongxjiongw sniwmia, ia jiongxjiongw huex, siyx jiongxjiongw vyxquir ee hniux, vni tangx juanzuw, jiongxjiongw jailan tangx qaixduu.”

(The Sutra of the Master of Healing -- 33)

"Furthermore, Ananda, in case of a Kshatriya or an Abhisecana or King at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, revolution in his own country, ominous displacement in a constellation, eclipse or the sun or the moon, wind and rain out season or drought through no rain, this Kshatriya or Abhisecana King must then have pity on all beings, set all captives free, perform the above mentioned ceremonies of offering, and make offerings to the Virtuous Buddha of Medicine. As a consequence of these good deeds and the power of original vow of Tathagata, he will bring about the result that his country will be delivered, that wind and rain will come in good time, and will let the crops ripe, that the people will be happy without sickness, that no cruel Yaksha in his country will torment the people, and that all evil omens will at once disappear. And the Kshatriya's or Abhisecana King's life, material appearance, vitality, and sickless independence will all be benefited.  Ananda, if the Queen, the wives of the princes, the crown-prince, the princes, the ministers, the court councillors, the ladies of the palace, the provincial officials or the common people suffering from diseases, or if another calamity occurs, he shall also hang up five-coloured banners for warding off all the evil spirits, light lamps and keep them burning, set animals free, strew many coloured flowers, burn precious incense, then the diseases will be cured and all afflictions will vanish."

(藥師琉璃光如來本願功德經 --33）

復次阿難。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。赦諸繫閉。依前所說供養之法。供養彼世尊藥師琉璃光如來。由此善根。及彼如來本願力故。令其國界即得安隱。風雨順時穀稼成熟。一切有情無病歡樂。於其國中。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。中宮釆女。百官黎庶。為病所苦。及餘厄難。亦應造立五色神旛。然燈續明。放諸生命。散雜色華。燒眾名香。病得除愈。眾難解脫。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (32)

Hitt sijun, Ananda mng Qiuwtuad Posad qongxx, “Senrlamjuw! Ingqaix anwjnuaw qiongqingr qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii? Suar mia ee donghuanx qapp dingx rair anwjnuaw jy?”

Qiuwtuad Posad rinr qongxx, “Dairdig! Narr u vnirlangg beh tuatlii vnirkow, ingdongx uirr hitt xee langg cid zit cid xia siurcii Vatquanx Jaiqair. Ingqaix ixx imxsit qapp qitax ingrpinw, jiauww qaqi jyr e qaur :ee kir vran, laii qiong’iongw bikiu jingdoo; dirr diuwia lak xee sisinn, lexvair qapp qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii; togsiong jitt py qingx sir-jap-qauw vxenr; diamw sir-jap-qauw pax dingx; jy hitt xui Zulaii ee sxiong cid jrunx; muixx jit jrunx sxiong ee taujingg qokqog kngr cid pax dingx, muixx jit pax dingx dua cincniu cialunn. Simrjiww sir-jap-qauw zit, dinghuew ee qngx byy dng. Jy gnoxsig ee donghuanx, u sir-jap qauw qix ciuxqow hiacc dngg; ingqaix hongwsingx jiongwsingx qaur sir-jap-qauw jiongw, anxnex dyrr tangx dro quer guihiamw qapp jaieh ee koxlann, be virr jiongxjiongw hnuaiog ee qxuiw soxx vaxcii.”

(The Sutra of the Master of Healing -- 32)

At that time, Ananda asked the Bodhisattva Seeker of Salvation: "Pious man, how shall we worship the Buddha of Medicine and make offerings to Him? What are the significances of the banners and the lanterns?"

The Bodhisattva Seeker of Salvation said: "Virtuous One, for the sick people whom one wishes to free from their sufferings, it is necessary to keep the eight prohibitory commands during seven days and nights, and to make offerings of food and drink and other things, according to one¡¯s capability, to the congregation of monks; to perform worship according to the ritual, for six times day and night and have offerings made to the Buddha of Medicine; to recite this Sutra forty-nine times, to light up forty-nine lamps, to have seven image of the Tathagata made, to have seven lamps put infront of each image, the flame of each lamp may illuminate a cartwheel. For forty-nine days these lamps must be kept burning unceasingly. Hang up five-coloured banners, forty-nine spans long, and set free various kinds of animals to the number of forty-nine. In this way, the sick people are made to overcome the danger of being violently killed by evil spirits."

(藥師琉璃光如來本願功德經 --32）

爾時阿難問救脫菩薩言。善男子。應云何恭敬供養彼世尊藥師琉璃光如來。續命幡燈。復云何造。救脫菩薩言。大德。若有病人。欲脫病苦。當為其人。七日七夜。受持八分齋戒。應以飲食。及餘資具。隨力所辦。供養苾芻僧。晝夜六時。禮拜行道供養彼世尊藥師琉璃光如來。讀誦此經。四十九遍。然四十九燈。造彼如來形像七軀。一一像前。各置七燈。一一燈量大如車輪。乃至四十九日。光明不絕。造五色綵旛。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (31)

Hitt sijun, jingwlangg lairdew u jit xee dua posad, miaa qiyr jyr Qiuwtuad. Ix an’ jyrui vreh kiw, jniawvingg ee qingqah teh teh, jniawvingg ee katauux kap de, habjiongw qnialew duiww Vuddyy qongw, “Dairdig Sewjunx! Cincniu Hxuad ee sidai, u jiongwsingx virr jiongxjiongw huanrlann soxx buatuax, quxdngg puawvni, sueziok, siausanw, byy huatdo jiac mic, naauu qapp cuiwdunn dasyr, siwbin soxx qnir longxx oamr, sixbongg ee siongr lorhen. Ix ee verbuw, cinsiok, ving’iuw qapp sigsai :ee qra uii lehh decc kaur. Mrqycc ix jursinx dyw dirr guanvunw ee soxjai, qnir diyc Giamlyy Ongg ee suwjiaw inw ix ee sinsig qaur Giamlyy Ongg ee binrjingg. Soxu u jxingg jiongwsingx sentenx u sinsig, jiauww qokved soxx jyr, bylun jue iacc hog longxx e qiwlok .lyc .laii, longxx e qaux hro Giamlyy Ongg. Hitt sii, hitt xee ongg e mng hitt xee langg, qewsngr ix soxx jyr, jiauww ix ee jue qapp hog laii cuxduanr. Hitt sii, hitt xee vnirlangg ee cinsiok qapp sigsai :ee narr erdangr uirr ix quiix Sewjunx Iyhsux Liuliqngx Zulaii, cniaw jerje jingdoo laii tak jitt py qingx, diamw cid janr ee dingx, qruar gnoxsig suar miaa ee donghuanx, byy dikkag, ix ee sinsig tangx dngw .laii. Cincniu dirr bang-diongx, c.-cingcyw-c. knuar diyc jurqiw, uree qingquer cid zit, zi-jap-id zit, snax-jap-go zit, iacc sir-jap-qauw zit, ix ee sinsig dngw .laii ee sii, cincniu an’ bang-diongx jingsinn, jursinx ee sxen qapp vutsen ee giap soxx did .diyc ee qyxvyr, ix longxx jai'ngiaw longxx e qir .did. In'ui qaqi u jingwqenr diyc giap ee qyxvyr, simrjiww duw diyc mia limguii iarr be jy jiongxjiongw og ee giap. Soxiw qongxx u cingjing sinwsimx ee senrlamjuw qapp senrluxzinn longxx ingqaix siurcii Iyhsux Liuliqngx Zulaii ee miahy, jiauww qaqi linglik jyr e qaur :ee, qiongqingr qiong’iongw.”

(The Sutra of the Master of Healing -- 31)

There was, at that time, a great Bodhisattva in the community. His name was Seeker of Salvation. He stood up from his seat, bared his right shoulder, touched the earth with his right knee, bowed with the palms of his hands joined together, and said to the Buddha: "Virtuous World honoured, in the decline of the formal period there shall be beings who are exhausted by many misfortunes, they are thin in consequence of long illness. Such a being can neither eat nor drink, his lips and throat are dry. Everything he sees is dark. The signs of death are presently manifest. His parents, family, relatives and friends stand around him weeping. His body lies on the bed, he sees the messengers of Yama leading his spirit to the judge. Verily, all beings have a spirit which originates with them. Everything they have done, be it good or bad, was in the record. Everything was kept with judge Yama. Just at that time, this judge questions the man. He sums up his deeds. He assigns him his place according to the proportion of his good and bad deeds. If at that time the relatives and friends of this sick man could make him believe in the Buddha of Medicine and ask the monks to recite this Sutra, light a seven-layer lantern, hang up either consciousness may returns after seven, twenty-one, thirty-five, or forty-nine days. At that time when he returns consciousness, he feels like awakened from a dream, he remembers the award he has received for his good or bad deeds. For he has himself been a witness of the reward of his deeds."

"He remembers this throughout his life's hardships, he no longer commits any evil deed. Therefore men and women who are firm in their faith cherish the name of the Master of Healing, Azure Radiance Tathagata, worship Him and make offerings to Him with what they can."

(藥師琉璃光如來本願功德經 --31）

爾時眾中有一菩薩摩訶薩。名曰救脫。即從座起。偏袒右肩。右膝著地。曲躬合掌而白佛言。大德世尊。像法轉時。有諸眾生。為種種患之所困厄。長病羸瘦不能飲食。喉脣乾燥。見諸方暗。死相現前。父母親屬。朋友知識。啼泣圍遶。然彼自身。臥在本處。見琰魔使。引其神識。至于琰魔法王之前。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。推問是人。計算所作。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。然七層之燈。懸五色續命神旛。或有是處。彼識得還。如在夢中。明了自見。或經七日。或二十一日。或三十五日。或四十九日。彼識還時。如從夢覺。皆自憶知善不善業所得果報。由自證見業果報故。乃至命難。亦不造作諸惡之業。是故淨信善男子善女人等。皆應受持藥師琉璃光如來名號。隨力所能。恭敬供養。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (30)

Hitt sijun, Sewjunx qra Ananda qongw, “Guaw anxnex cingjanr hitt xui Sewjunx Iyhsux Liuliqngx Zulaii soxu qongdig, jex si jiongww vut qik cimbiau ee soxx jyr, jin’ yh lixqaiw. Liw u siongsinr bor?”

Ananda rinr qongxx, “Dairdig Sewjunx! Guaw duiww Zulaii soxx qangxsuad kewhap ee qingx be snix gihik. Si anwjnuaw lehh? Itcer Zulaii ee srinx-giw-ir, byy jit hxang byy cingjing. Sewjunx! Zidtauu qapp guehlunn e lag .lyc .laii, bibiau ee Sumeru Snuax e kix e iydang, jiongww vut soxx qongw :ee be u qyc’ngiu. Sewjunx! U jerje jiongwsinx sinr ee qinx byy uanvi, tniax diyc jiongww vut qik cimbiau ee soxx jyr, dyrr anxnex sniu, ‘Si anwjnuaw qanda’ liam Iyhsux Liuliqngx Zulaii jit xui vut ee miahy dyrr tangx did diyc qongdig qapp busiong ee lirig?’ In’ui byy sinr, huanxdngw snix cud huixvongr. Inx dirr snex-siw ee dngg xia srid kir dua lirig qapp anlok, duirlyc jiongxjiongw og dy, juanxlunn vutjin.”

Vuddyy qra Ananda qongw, “Jiaxee u jxingg jiongwsingx narr tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, itsimx siurcii, be snix gihik, be u duirlyc og dy jitt hy dairjir. Ananda! Jiaxee vut qik cimbiau ee soxx jyr, lann sinr lann lixqaiw. Liw dnaxx erdangr jiapsiu, diyhh jaix longxx si in'ui Zulaii uidig ee lat. Ananda! Itcer sniabunn qapp dogqag, ixqip iauxx bue zip co' de ee jerje posad jiaxee dingxdingw, inx longxx berdangr jinsit siongsinr qapp lixqaiw, dogdok jit sxer vow xui ee posad druu jairgua. Ananda! Langg-srinx yh did .diyc. Duiww Samvyw u siongsinr qapp jundiong iarr jin' lann. Tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy qyckacc lann. Ananda! Hitt xui Iyhsux Liuliqngx Zulaii dirr quewkir buliong ee posathing, u buliong kaxbiau ee hongven hxuad qapp buliong qongxdai ee guan. Guaw narr iong jit qiab iacc jit qiab kacc qex dua dua laii qongw, qiab u jinrtuu, soksog tangx qaur. Hitt xui vut ee soxx jyr, guan, qapp kaxbiau ee hongven hxuad byy qiongjin.”

(The Sutra of the Master of Healing -- 30)

Then the Buddha spoke to Ananda: "If I praise the virtues of the Buddha of Medicine and let you know that the actions of the Buddha have an occult meaning that it is difficult to understand. Can you believe me?"

Ananda said: "Virtuous World honoured One, I have no doubt in my belief about the Sutras of Tathagata. My reason for this belief is that the karma of Tathagatas, formed through deeds, words and thoughts, is perfectly pure. World-honoured, the disc of this sun and moon may be torn down, the inconceivable high Sumeru mountain may be shaken, but the words of the Buddhas will never change. World-honoured, the beings whose faith is as yet insufficient may question the occult meaning of the Buddha's acts. They think: How is it possible that, by only remembering the name of the Master of Healing, Azure Radiance Tathagata, we can reap so many blessings? Then they do not believe, nay, they challenge. Such people forfeit their blessing and joy over one long night, they fall into evil existences and drift eternally in the stream of miserable life."

Then Buddha told Ananda: "When all these beings hear the name of the World-honoured Master of Healing, Azure Radiance Tathagata and cherish it whole-heartedly, and have no more doubts, then it is impossible for them to fall into evil destinies again. Those who have fallen into evil destinies, they have done no good deeds. Ananda, this is the occult meaning of the acts of the Tathagatas; it is hard to believe! You can conceive of it now, and so you know that all that I have told you has its root in the power of the Tathagatas. Ananda, all Shramanas and Pratyekabuddhas, and the Bodhisattvas who have not yet reached the ten stages, are unable to believe the full truth and to expound it, only the Bodhisattva who has only one life that binds him can do it. Ananda, it is difficult to get a human body. It is also difficult to have faith in the Triple Gems, to believe and to revere them. But it is still more difficult to hear the name of the Master of Healing, Azure Radiance Tathagata. Ananda, the Bodhisattva deeds of the Buddha of Medicine, his skilful means to convert the beings, and his far reaching vows are innumerable. If I should expound them in great detail, I could speak kalpa after kalpa and even longer, the kalpas would soon be exhausted, but the deeds, the vows, and the skilful means of the Buddha would not be exhausted."

(藥師琉璃光如來本願功德經 --30）

爾時世尊。告阿難言。如我稱揚。彼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。我於如來。所說契經。不生疑惑。所以者何。一切如來。身語意業。無不清淨。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。反生誹謗。彼於長夜。失大利樂。墮諸惡趣。流轉無窮。佛告阿難。是諸有情。若聞世尊藥師琉璃光如來名號。至心受持。不生疑惑。墮惡趣者。無有是處。阿難。此是諸佛。甚深所行。難可信解。汝今能受。當知皆是如來威力。阿難。一切聲聞獨覺。及未登地諸菩薩等。皆悉不能如實信解。惟除一生所繫菩薩。阿難。人身難得。於三寶中信敬尊重亦難可得。聞世尊藥師琉璃光如來名號。復難於是。阿難。彼藥師琉璃光如來。無量菩薩行。無量善巧方便。無量廣大願。我若一劫。若一劫餘。而廣說者。劫可速盡。彼佛行願。善巧方便。無有盡也。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (29)

Qycc u, Manjushri! Narr u cingjing sinwsimx ee senrlamjuw iacc senrluxzinn dringw, itsingx byy hogsai qitax ee tensinn, dogdok itsimx quiix Vut, Hxuad, qapp jingdoo, siurcii qimwqair, gnow qaiwlut, sip qaiwlut, posad u sir-vah diauu qaiwlut, bikiu u nng-vah-go-jap diauu qaiwlut, bikuni u go-vah diauu qaiwlut. Dirr siurcii ee sii narr u huanrqimr, qniax e duirlyc kiongxvor ee og dy, narr erdangr juansimx liam hitt xui Vut ee miahy qycc qiongqingr qiong’iongw :ee, vitdnia be dirr sxamx og dy cutsir. Narr u luxzinn beh singsanw ee sii, sriu qik dua ee kow, narr erdangr itsimx cinghox hitt xui Zulaii ee miaa, qra qingwlew qapp janwtanr, qycc u qiongqingr qiong’iongw, soxu kow longxx e siauduu. Soxx snix ee ginxaw, siwjix-vikhaii longxx uanjingw kiamwkueh, hingtew duanjniar, knuar diyc ix :ee longxx qac'ir. Cangmiaa, an’unw, hranw did puawvni, be u byy sriok langg :ee tangx daut ix ee jingkir.”

(The Sutra of the Master of Healing -- 29)

Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals."

"A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."

(藥師琉璃光如來本願功德經 --29）

復次曼殊室利。若有淨信善男子善女人等。乃至盡形不事餘天。惟當一心歸佛法僧。受持禁戒。若五戒十戒。菩薩四百戒。苾芻二百五十戒。苾芻尼五百戒。於所受中。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。受於極苦。若能至心。稱名禮讚。恭敬供養彼如來者。眾苦皆除。所生之子。身分具足。形色端正。見者歡喜。利根聰明。安隱少病。無有非人。奪其精氣。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (28)

Vuddyy qra Manjushri qongw, “Byy cyr, byy cyr. Dyrr cincniu liw soxx qongw :ee, Manjushri, narr u cingjing sinwsimx ee senrlamjuw iacc senrluxzinn dringw beh qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii, inx ingqaix singx jy hitt xui Vut ee hingsiong, cux cingjing jyrui laii qra andir; ia jiongxjiongw huex, siyx jiongxjiongw hniux, ixx jiongxjiongw dongrhuanx laii jonggiamm hitt xui; cid zit cid xia siurcii vad jaiqair, jiac cingjing ee sidbut, iong pangx juiw sexik sew cingkir, cing cingkir snxax, ingqaix snix byy uwuer ee simx, byy lorkir beh hai langg ee simx, duiww itcer iuxjingg kiw lirig, anlok, juvix-hixsiar qapp vingdingw ee simx; iong qow-sniax qapp quax janwtanr, an' jniawvingg sec vudsiong. Inx qycc ingqaix ikliam hitt xui Zulaii vunxguan ee qongding, siongrtok jitt py qingx, cimsux ix ee iwsur, hiongr langg' enxsuad qapp kaisi, jiauww soxx beh qriuu :ee, itcer longxx hro inx did .diyc. Qriuu dngg huewsiu :ee did dngg huewsiu, qriuu hyxgiac :ee did hyxgiac, qriuu qnua’ui :ee did qnua’ui, qriuu qniaxzii :ee did qniaxzii. Narr qycc u langg hutzenn bang did og bang, qenr jiongxjiongw og siongr iacc quair jiauw jurjip, iacc dirr druar ee soxjai u vah jiongw qiquair henrsiong cuthen, jitt xee langg narr ixx jiongxjiongw bibiau u qewdat ee kiwqu qiongqingr qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii, og bang qapp og siongr jiaxee jiongxjiongw byy qetsiongg :ee longxx byy .kir, be vnir jyr horhuan. Iacc si u juiw, huew, qapp dyx ee hairdok, higjiaw og cnxiu, og sraix, how, lxongg, himm jiaxee iaxsiur, dog juaa, get'axtangg, giaqangx, iudingg, qapp bangxtangg dringw kiongxvor ee mic, narr erdanr itsimx ikliam hitt xui Vut, qiongqingr qiong’iongw, itcer tangx qniax :ee longxx did diyc siauduu. Narr vadd qog cimhuan, qiongdy qapp cat huanxluan, ikliam qiongqingr hitt xui Zulaii :ee longxx tangx did diyc qaixtuad.”

(The Sutra of the Master of Healing -- 28)

Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish."

(藥師琉璃光如來本願功德經 --28）

佛告曼殊室利。如是如是。如汝所說。曼殊室利。若有淨信善男子善女人等。欲供養彼世尊藥師琉璃光如來者。應先造立彼佛形像。敷清淨座而安處之。散種種花。燒種種香。以種種幢旛。莊嚴其處。七日七夜。受持八分齋戒。食清淨食。澡浴香潔。著清淨衣。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。鼓樂歌讚。右遶佛像。復應念彼如來本願功德。讀誦此經。思惟其義。演說開示。隨所樂求。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。毒蛇惡蠍。蜈蚣蚰蜒。蚊蝱等怖。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (27)

Hitt sii, derjuw Manjushri duiww Vuddyy qongw, “Sewjunx! Guaw beh huatser dirr Cincniu Hxuad ee sidai, ixx jiongxjiongw hongven, hro jerje u cingjing sinwsimx ee senrlamjuw qapp senrluxzinn dringw tangx tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, simrjiww dirr inx decc kunr ee sii iarr in'ui tniax diyc Vut ee miaa laii qakgo. Sewjunx! Narr siurcii qapp siongrtok jitt py qingx, iacc si qycc uirr tazinn enxsuad qapp kaisi, qaqi causiaw iacc qiyr langg’ causiaw, qiongqingr, jundiong, ixx jiongxjiongw pangx huex, buah ee hniux, jingrhniux, siyx ee hniux, huekox, judui, donghuanx qapp imgak laii qra qiong’iongw, ixx gnoxsig huecaiw jyr drew-aw qra vaujngx, qra soxjai vniawsaur hro cingkir, sed quann dyh laii qra kngr dirr hitt dingxbin. Hitt sii, sir dua ten’ongg qapp inx ee quanwsiok ixqip qitax buliong vaccingx tenzinn longxx e vaiwhongw hitt xee soxjai laii qra qiong’iongw qapp siuxho. Sewjunx! Narr jitt py qingx liuhingg ee soxjai, e tangx siurcii :ee, in'ui hitt xui Sewjunx Iyhsux Liuliqngx Zulaii Vunxguan ee qongdig qapp tniax ix ee miahy, tangx jaix jitt xui byy qycc u ongxsiw, iarr qycc be virr jiongxjiongw og quixsinn duat ix ee jingkir; qaxsuw ixx virr duat :ee, tangx kuehok cincniu ixjingg, srinx-simx longxx anlok.”

(The Sutra of the Master of Healing -- 27)

Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody's spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind."

(藥師琉璃光如來本願功德經 --27）

爾時。曼殊室利童子白佛言。世尊。我當誓於像法轉時。以種種方便。令諸淨信。善男子善女人等。得聞世尊藥師琉璃光如來名號。乃至睡中。亦以佛名。覺悟其耳。世尊。若於此經受持讀誦。或復為他演說開示。若自書。若教人書。恭敬尊重。以種種花香塗香。末香燒香。花鬘瓔珞。旛蓋伎樂。而為供養。以五色綵。作囊盛之。掃灑淨處。敷設高座。而用安處。爾時。四大天王。與其眷屬。及餘無量百千天眾。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (26)

“Qycc u, Manjushri! Narr u cingjing sinwsimx ee lamjuw iacc luxzinn tangx tniax diyc Iysux Liuliqngx Zulaii, Jniawsiong Qakdix dringw soxu miahy, tniax liauw siongrtog qapp cisiuw; jaxkiw vro kixbok, sew sinkux qapp suawkauw laii sew cingqed; ixx jiongxjiongw pangx huex, siyx hniux, buah hniux, jraur jiongxjiongw imgak laii qingwhong hingsiong; qaqi causiaw jitt py qingx iacc qiyr langg’ causiaw, itsimx siurcii; tniax diyc qingx ee ywgi, u qiong'iongw hitt xui huatsux, itcer sing'uac ee kiwqu longxx beh hro ix, be hro ix u kuathuat, zucuw dyrr sriu jiongww vut horliam, soxx qriuu e tangx muaxguan, simrjiww did diyc potee.”

(The Sutra of the Master of Healing -- 26)

"Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment."

(藥師琉璃光如來本願功德經 --26）

復次。曼殊室利。若有淨信男子女人。得聞藥師琉璃光如來應正等覺。所有名號。聞已誦持。晨嚼齒木。澡漱清淨。以諸香花。燒香塗香。作眾伎樂。供養形象。於此經典。若自書。若教人書。一心受持。聽聞其義。於彼法師。應修供養。一切所有。資身之具。悉皆施與。勿令乏少。如是便蒙諸佛護念。所求願滿。乃至菩提。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (25)

Hitt sii, dirr qngx lairdew enxsuad jitt xee jiuwgiw liauxau, de dinxdang, vangwsia cud dua qongbingg, itcer jiongwsingx ee vnirtniar longxx siauduu, sriu an’unw ee kuaiwlok. 

Manjushri! Narr qnir diyc lamjuw iacc luxzinn u vnirtniar :ee, ingwdongx itsimx uirr hitt xee vnirlangg sew sinkux qapp suaxkauw, bylun jiahsit, iyc-aw, iacc byy tanggg ee juiw liamrjiur jit-vxah kxongr veh vxenr jiacc hro hok. Soxu vnirtniar longxx e siauduu. Narr u soxx qriuu, itsimx-it'ir cniuwliam, longxx tangx zucuw, byy vni enlenn, siurjiongx liauxau, cutsir kir hitt xee sewqair, did diyc be dywter, simrjiww potee. Soxiw qongxx, Manjushri! Narr u lamjuw iacc luxzinn duiww hitt xui Iyhsux Liuliqngx Zulaii singsimx-sing'ir decc qiongqingr qiong’iongw :ee, diyhh siongsiongg cisiuw jitt xee jiuwgiw, m tangx hro be qir .did.”

(The Sutra of the Master of Healing -- 25)

When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest.

"Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it."

(藥師琉璃光如來本願功德經 --25）

爾時光中說此咒已。大地震動。放大光明。一切眾生病苦皆除。受安隱樂。曼殊室利。若見男子女人。有病苦者。應當一心為彼病人。常清淨澡漱。或食或藥。或無蟲水。咒一百八遍。與彼服食。所有病苦。悉皆消滅。若有所求。至心念誦。皆得如是。無病延年。命終之後。生彼世界。得不退轉。乃至菩提。是故曼殊室利。若有男子女人。於彼藥師琉璃光如來。至心殷重。恭敬供養者。常持此咒。勿令廢忘。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (24)

“Qycc u, Manjushri! Hitt xui Iyhsux Liuliqngx Zulaii did potee ee sii, in’ui vunxguan ee lat, ix quanx soxu u jxingg jiongwsingx u jiongxjiongw vnirtniar, hiwlyy, dasanw qapp zedjingr dringw vni, higjiaw diyc siasut ee dok, dew miaw iacc cneciycsiw, dyrr beh hro jiaxee vni siauduu, hro inx soxx qriuu muaw guan. Hitt sii, hitt xui Sewjunx zip miaa qiyr jyr Dubet Itcer Jiongwsingx Koxnauw ee samadhi. Qacc zip sendnia, ix an' bacqer lairdew huad cud dua qongbingg, dirr qngx lairdew enxsuad dua dharani:

NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA

TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM

BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA

(The Sutra of the Master of Healing -- 24)

"Then, Manjushri, when the Master of Healing, Azure Radiance Tathagata, had attained perfect Enlightenment, to become the Buddha of Medicine, he saw by virtue of his vows, that the beings were suffering from all sorts of diseases, such as tuberculosis, bilious fever, or that they were affected by a spell or by poison, or that some were by their nature short-lived, or that some have died a violent death. He wish to fulfil all their desires by putting an end to all these diseases and miseries. Therefore the World's Most Venerable entered into a Samadhi called the Removal of Suffering for All Beings. While He was in this contemplation a great radiance of light of light was sent forth from his Ushnisa, and he pronounced the great Dharani as follows:

"NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA

TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA OM

BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA"

(藥師琉璃光如來本願功德經 --24）

復次。曼殊室利。彼藥師琉璃光如來。得菩提時。由本願力。觀諸有情。遇眾病苦。瘦癵乾消。黃熱等病。或被厭魅蠱毒所中。或復短命。或時橫死。欲令是等病苦消除。所求願滿。時彼世尊。入三摩地。名曰除滅一切眾生苦惱。既入定已。於肉髻中出大光明。光中演說大陀羅尼曰。

南無薄伽伐帝。鞞殺社。窶嚕薜琉璃。鉢喇婆。喝囉闍也。怛陀揭多耶。阿囉訶帝。三藐三勃陀耶。怛姪他。唵。鞞殺逝。鞞殺逝。鞞殺社。三沒揭帝。娑訶。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (23)

"Qycc u, Manjushri! Narr u sir jiongw derjuw, dyrr si bikiu, bikiuni, upasaka qapp upasika, ixqip qitax kensingg u sinr ee senrlamjuw qapp senrluxzinn dringw, u tangx siurcii veh diauu jaiqair, bylun qingquer jit nii iacc snax qywguec, siurcii soxx yc :ee, ixx jitt xee senrqinx, guan ongxsingx sehongx Qiglok Sewqair Buliong Siursor Vut ee soxjai, tniax Jniar Hxuad, mrqycc iauxx bue quatding, narr tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, limjiongx ee sii, u veh xui posad, miaa qiyr jyr Manjushri Posad, Quansewimx Posad, Dairsewjir Posad, Bujinrir Posad, Vyxdnuahuex Posad, Iyh’ongg Posad, Iyhsiong Posad qapp Bilik Posad jiaxee veh xui posad, an’ tnidingw laii jixsi dyrlo. Inx tangx dirr hitt xee sewqair jiongxjiongw jabsig ee jerje vyxhuex lairdew jurzenn huawsnix. Inx uree e cutsir dirr tnidingw. Suizenn cutsir dirr tnidingw, mrqycc vunxdew ee senrqinx be qiongjin, be qycc cutsir qaur qitax ee og dy. Tnidingw ee siursor qaur jinrtauu, qycc cutsir dirr zinqanx. Inx uree jyr Juanlunxongg, tongxhad sir jiuc, u uidig qycc jurjai, suxx buliong vaccingx u jxingg jiongwsingx anlip dirr sip senrdy. Inx uree cutsir jyr Kshatriya, Brahmin iacc dua qajok ee qu, u jerje jaivyw, cngkor diongwmuaw, hingsiong duanjniar, quanwsiok jabjiog. Inx congbingg, u diwhui, qiongqen, bingxiongw, cincniu u dua lat :ee. Narr si luxzinn tangx tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, itsimx siurcii, siogziho be qycjaiww snix jyr jabow.”

(The Sutra of the Master of Healing -- 23)

"Furthermore, Manjushri, there are four groups in our community: the monk, the nuns, the male devotees, and the female devotees. There are other pious men and women, who believe and observe the first eight of the Ten Commandments. They observe all points from three months to a year. Because of this good seed they have planted, they expect to be reborn in the Western Paradise where the Buddha Amitayus dwells. But, though they hear the correct doctrine of the Buddha, they can not discern and put enough trust in it. When they hear the name of the Buddha of Medicine at the time of their death, then there will be eight Bodhisattvas who, with magic powers, will traverse the intervening space to come to show them their ways, and amidst the colourful flowers of that world, they will be born there by transformation."

"Sometimes they are also born in the Heaven. Though they are born in Heaven, the original good roots are still there, they will not fall into evil destinies again. When their life in Heaven is ended, they will again become men. Or they may become supreme rulers, governing the four inhabited continents of the Universe, and rule in independent majesty."

"Innumerable beings are established in the excellent Karma resulting from the practice of the Ten Commandments. Some are born as Kshatriyas or as Brahmins, some as lay-disciples, some born in a large family. They abound in riches, with their treasuries and granaries overflowing. Their appearance are awe-inspiring. They have enough relatives and kinsmen, they are clever and they gain in wisdom. They are as strong and brave as the most powerful. If it is a woman who heard the name of the Buddha of Medicine, and if she whole-heartedly cherishes it, she shall never again become a woman in the next re-birth."

(藥師琉璃光如來本願功德經 --23）

復次。曼殊室利。若有四眾。苾芻。苾芻尼。鄔波索迦。鄔波斯迦。及餘淨信。善男子善女人等。有能受持八分齋戒。或經一年。或復三月。受持學處。以此善根。願生西方極樂世界無量壽佛所。聽聞正法。而未定者。若聞世尊藥師琉璃光如來名號。臨命終時。有八菩薩。其名曰。文殊師利菩薩。觀世音菩薩。得大勢菩薩。無盡意菩薩。寶檀華菩薩。藥王菩薩。藥上菩薩。彌勒菩薩。是八大菩薩。乘空而來。示其道路。即於彼界。種種雜色。眾寶華中。自然化生。或有因此。生於天上。雖生天上。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。形相端正。眷屬具足。聰明智慧。勇健威猛。如大力士。若是女人。得聞世尊藥師琉璃光如來名號。至心受持。於後不復更受女身。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (22)

“Qycc u, Manjushri!” Narr u jit quaw u jxingg jin' buliw, ham' langg' siy' ruanx siy’ qryr, ziauxluan qaqi qapp tazinn, ixx hing'uii, gengiw qapp sniurhuad laii jy jiongxjiongx og giap, itdit jingqax, dniardnia decc jyr byy lirig ee dairjir, siy' hai vutdng. Inx kir vair snuax, ciurnaa qapp bong dringw jiaxee sinn, taii jiongwsingx, cruw huih qapp bah laii jewsu Yaksa qapp Rakshasa dingxdingw jiaxee. Inx qra soxx uanwhun ee langg ee miaa siaw .lyc .laii, jyr ix ee hingsiong, iong og jxiur laii qra jiuwjow, higjiaw sraiw vangr-tangg jitt hy siasut, iacc si liam jxiur laii kixdang sinsix tangx dng ix ee mia qapp huixhuai ix ee srinx. Jiaxee (siurhai) u jxingg jiongwsingx narr tangx tniax diyc jitt xui Iyhsux Liuliqngx Zulaii ee miaa, hiaxee og su longxx berdangr qra sionghai, itcer huanjuanw, longxx kiw jusimx, horsiongx lirig did anlok, byy sunxhai, kyxnauw iacc hiabhiamm ee simx, qokqog hixlok, duiww soxx sriu :ee dendyww snix cud hnuahiw qapp buanxjiog, byy horsiongx cimhuan iacc lingziok. Inx horsiongx lirig duiwhongx.”

(The Sutra of the Master of Healing -- 22)

"Still, Manjushri, there are beings who like to do that which is repugnant to others, who like to quarrel and cause displeasure both to themselves and to others. By deeds, words and thoughts, they create all sorts of bad karma. They constantly do harm to each other, they hatch plans to injure one another. They pray to the spirits of the mountains, trees and tombs. They kill living things, take their bleeding flesh, and offer it to the Yaksas and Rakshasas. They write down the name of their enemy, make a picture of him, and, by the use of sorcery, they curse over it. They use black magic and poison. They conjure up a ghost from corpse. This puts an end to the life of the enemy and destroys his body."

"When, by chance, these beings hear of the name of the Buddhas of Medicine, then all these evil things will lose power to harm them. They learn to have compassion on each other. They wish to be of service, they wish to make each other happy. They renounce malice and the impulse to create suffering. Everyone rejoices. Being contented with the property he owns, he does not covet that of others. They are helpful to each other."

(藥師琉璃光如來本願功德經 --22）

復次。曼殊室利。若諸有情。好憙乖離。更相鬬訟。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。告召山林樹塚等神。殺諸眾生。取其血肉。祭祀藥叉羅剎婆等。書怨人名。作其形像。以惡呪術而呪咀之。厭媚蠱道。呪起屍鬼。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。於自所受生於喜足。不相侵陵。互為饒益。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (21)

"Qycjaiww qongw, Manjushri! Narr u jxingg jiongwsingx qenlin, tamsimx, jikdor, jurkaikyx, huixvongr tazinn, qaidongx duirlyc snax jiongw og dy, buliong censuer sriu jiongxjingw qioglet ee kow. Sriu qioglet ee kow liauxauw, mia liauxqed laii cutsir dirr zinqanx, jyr guu, jyr bew, jyr logdyy, iacc jyr luu-aw, dniardnia ho’ngg sud, virr iaux qapp cuir dax soxx vig, qycc diyhh dniardnia jair dang, jidlo diddit decc qniaa. Iacc si tangx jyr langg, cutsir dyrr vijen, jyr langg’ ee lovi, sriu langg’ cesaiw, itdit byy jurjai. Narr sikzit jyr langg ee sii bad tnia diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, in’ui jitt xee senrinx, qimzit sniu kiw, jiwjingg quiix, ixx Vut ee sinlat, tangx an' jiongxjiongw kow qaixtuad, soxu qinkir congbinw, u diwhui, je qenwbunn, duiqiuu busiong ee Hxuad vutdng, siongsiongg duw diyc senringw, ingxuanw dng xmoo ee lybang, puar bubingg ee kag, suxx huanlyw ee hyy dax qanqet, qaixtuad itcer snix-lau-vni-siw ixqip iux, ciuu, kow, qapp huanlyw.”

(The Sutra of the Master of Healing -- 21)

"Furthermore, Manjushri, there are beings who are avaricious and envious. They praise themselves and depreciate others. For this reason, they fall into the three evil destinies. During innumerable millenniums they suffer misery, after their death they will be reborn among men but as oxen, horses, camels or donkeys. They will be tormented constantly by whip, by hunger, and by thirst; they must carry heavy loads on their backs and walk long ways. Even if they were reborn as human beings, they will be reborn in a poor hut, and when they grow up they will become man-servants and maid-servants. They will be ordered around by other people and will never be their own bosses. When such beings, in a former incarnation, heard the name of the Buddha of Medicine, they will now be save by Him. If they remember him and whole-heartedly have recourse to the Buddha, all their sufferings will be removed through His majestic power. Their senses will be sharpened. They will become wise and they would like to listen and become learned. They will strive solely for the sublime teaching; they will hold social intercourse with friends who will lead them to the good deeds. They will cut all nets of Mara. They will pierce the veil of ignorance. They will let the stream of suffering flow off and be released from pains of birth, old age, sickness, death, and all the worries and miseries."

(藥師琉璃光如來本願功德經 --21）

復次。曼殊室利。若諸有情。慳貪嫉妬。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。永斷魔羂。破無明殼。竭煩惱河。解脫一切生老病死。憂愁苦惱。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (20)

“Qycjaiww qongw, Manjushri! U jit quaw u jxingg jiongwsingx suizenn an' Zulaii hiax hagsip diyc jerje, danrsi puawqair. Uree suizenn byy puawqair, danrsi puawhuai quijig. Uree suizenn byy puawhuai qaiwlut iacc quijig, mrqycc huixhuai jniar qenwsig. Uree suizenn byy huixhuai jniar qenwsig, mrqycc kiwsag je qenwbunn, duiww vut soxx enxsuad qingx ee ywgi berdangr liauxqaiw. Uree suizenn je qenwbunn, mrqycc qyban qajingx. In'ui qajingx ee qyban ver simx, qaqi jiacc driyc, vadd langg longxx m driyc, kiwhiamm qycc huixvongr Jniar Hxuad, ham' xmoo jywpnua, qetdongw. Jitt hy gong langg, qaqi u siaa qenwsig, qycc hro buliong koti u jxingg jiongwsingx duirlyc dua honghiamw ee knix. Jiaxee qyban qajingx ee u jxingg jiongwsingx ingqaix dirr dergak, jingsnix iacc qxuiw dy dngxsec byy tingg. Narr tangx tniax diyc Iyhsux Liuliqngx Zulaii miahy, inx dyrr siawsag jok'og, siulen jerje senrhuad, be duirlyc og dy. Narr u berdangr siawsag jiongxjiongw jok'og, berdangr siulen senrhuad laii duirlyc og dy :ee, in'ui hitt xui Zulaii vunxguan ee uilik, hro inx henrjingg jiamrsii tniax diyc miahy, siurjiongx, qycc cutsir jyr langg, did diyc jniar qenwsig, jingjinr, gauu jewgii iogbong, dyrr tangx siawsag qadingg kir cutqex. Dirr Zulaii ee Hxuad lairdew, soxx yc .diyc .ee inx u siurcii, be huixhuai, u jniar qenwsig, je qenwbunn, u cimx cimx liauxqaiw ywgi, be qycc qajingx qyban, be huixvongr Jniar Hxuad, m ham' xmoo jywpnua, dauc dauc aw siuhing, jiongxjiongw posathing soksog did diyc uanbuanw.”

(The Sutra of the Master of Healing -- 20)

"Furthermore, Manjushri, there are beings who, though having learned everything point and point from the Tathagata, trespass against the Commandments. There are others who, though not trespassing against the Commandments, trespass against the minor rules. Others who, though neither trespassing against the Commandments nor against the minor rules, have not got the right views. Still Others who, though having the proper ideas, neglect to learn, and thus they are unable to understand the deep meaning of the Sutras taught by the Buddha. Others are studious but proud. Because their hearts are be-clouded with pride, so they think highly of themselves and think little of others. They criticise the correct doctrine of the Buddha and become the companions of Mara. These fools are not only themselves erring, but they also dig pitfalls for millions of others. They then do evil and are incessantly reborn into hells, as animals or as hungry ghosts."

"It may occur that they then heard the name of the Buddha of Medicine, they may turn from their wickedness, they may follow the right teaching, and they do not fall into evil destinies any more. But if there should be any among them who are unable to turn from wickedness, who do not follow the right teaching, and who fall into evil destinies as a consequence, then, they still have the chance to become men in the next re-birth in case that, through the magic power of the vows of this Tathagata, they are able to hear his name chanted just for a moment. If they take heart to follow the right doctrine and curb their lust, they will be enabled to leave their homes and to become monks. They cling implicitly to the teaching of the Tathagata, swerve no more from it, and from the right principles and learn more, then they will understand the profound meanings. Far from being haughty, they do not criticise the right teaching, do not become companions of Mara. Gradually they will enter the way of Bodhisattvas and will soon attain perfect enlightenment."

(藥師琉璃光如來本願功德經 --20）

復次。曼殊室利。若諸有情。雖於如來受諸學處。而破尸羅。有雖不破尸羅。而破軌則。有於尸羅軌則。雖得不壞。然毀正見。有雖不毀正見。而棄多聞。於佛所說契經深義。不能解了。有雖多聞而增上慢。由增上慢覆蔽心故。自是非他。嫌謗正法。為魔伴黨。如是愚人。自行邪見。復令無量俱胝有情。墮大險坑。此諸有情。應於地獄。傍生鬼趣。流轉無窮。若得聞此藥師琉璃光如來名號。便捨惡行。修諸善法。不墮惡趣。設有不能捨諸惡行。修行善法。墮惡趣者。以彼如來本願威力。令其現前暫聞名號。從彼命終。還生人趣。得正見精進。善調意樂。便能捨家。趣於非家。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (19)

Hitt sii Sewjunx qycc qra derjuw Manjushri qongw, “Manjushri! U jerje jiongwsingx m jaix sxen-og, dna’ u tamsimx qapp qenlin, m jaix diyhh vowsix ixqip vowsix ee qyxvyr. Inx gucix byy diwhui, sinr ee qinx kueckiamr, jikju jaivyw jiokk qutlat siuxho, qnir diyc laii qiukid :ee, simlai byy hnuahiw. Narr qovutjiongx jyr vowsix, hex cincniu quah sinkux ee bah, tniar qaxx beh hai .kir. Qycc u buliong qenlin qapp tamsimx ee u jxingg :ee jikju jujaii, qaqi dy' m qramx ing, hyhongr tangx hro verbuw, boxqniaw, lovi, suxiongrlangg, iacc laii qiukid :ee. Hiaxee u jxingg :ee dirr sniwmia qetsog liauxau, cutsir dirr gy qxuiw sewqair iacc kir jyr jingsnix. In’ui sikzit dirr zinqanx bad tniax diyc Iyhsux Liuliqngx Zulaii ee miaa, jitmaw dirr og dy jiamrsii sniu kiw hitt xui Zulaii ee miaa, dirr liam ee sii, dyrr an’ hitt xui byy .kir, qycc cutsir dirr langg lairdew, sniu kiw siokser, qnia'uir og dy ee kow, byy hingr gnoxiog ee kuaiwlok, air jyr vowsix, janwtair vowsix :ee, itcer soxu longxx be tam'air, jinr jit vo tangx ixx tauu, bak, ciuw, kax, hueh, bah, qapp sintew ee vorhun laii sisiaw hro laii qriuu :ee, hyhongr vadd jiongw jaibut.

(The Sutra of the Master of Healing -- 19)

Then the Buddha spoke further on to the disciple Manjushri and said: "Manjushri, there are those who do not distinguish good from evil. They indulge incessantly in greed and avarice. They do not know what alms-giving is, and what the effect of such a deed will be. They are idiots. They have no faith. They accumulate riches, and guard them carefully. When they see a beggar, they are not glad in heart. When they have to bestow a charity, it is like cutting a piece of flesh from the body. A deep and painful regret ensues. There are other innumerable greedy and stingy beings who gather money but do not use it even for themselves, so how could you expect them to give it to their parents, wives, children, servants, or beggar? These beings, after their death, shall be reborn as hungry ghost or as animals. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now, it may happen that, as men in a former incarnation, they had by chance heard the name of the Buddha of Medicine. Now in the evil incarnation the name of that Tathagata accidentally recurs to their mind. Then when they remember him, they suddenly disappear and again be transformed into men. There they remember their former life, they are afraid of the sufferings of the bad incarnation. They do not rejoice at worldly pleasures. They gladly practice charity, and they praise the giver. They are no longer greedy and do not regret the alms given by themselves. Yes, in time they are able to bestow upon the one who asks them even for their head, eye, hand, foot, blood, flesh, and other parts of their body, to say nothing of their money and property!"

(藥師琉璃光如來本願功德經 --19）

爾時世尊。復告曼殊師利童子言。曼殊室利。有諸眾生。不識善惡。唯懷貪吝。不知布施。及施果報。愚癡無智。闕於信根。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。於其自身。尚不受用。何況能與父母妻子。奴婢作使。及來乞者。彼諸有情。從此命終。生餓鬼界。或傍生趣。由昔人間。曾得暫聞藥師琉璃光如來名故。今在惡趣。暫得憶念彼如來名。即於念時。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。況餘財物。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (18)

Qycjaiww qongw, Manjushri! Hitt xui Sewjunx Iyhsux Liuliqngx Zulaii sidjenr posatdy ee sii, soxx huad ee dua guan qapp ix ee vudtow ee qongdig jonggiamm, guaw narr ing jit qiab iacc jit qiab kacc qex iarr qongw be liauw. Hitt xui Vut ee qoktow ithiongr cingjing, byy luxzinn, iarr byy og dy iacc tongwkow ee imsniax. Hiax si liulii jyr de, qimx syh uiqair, sniadii, qiongkuad, lauqyh, vangqingx, txangx, qapp lybang longxx si cid jiongw vyxbut jyr :ee, qongdig jonggiamm ham' Sehongx Qiglok Sewqair vingdingw, byy caved. Ix ee qog-lai u nng xui dua posad, jit xee qiyr jyr Zidqngx Venww jiyr, jit xee qiyr jyr Guehqngx Venww jiyr, dirr buliong busor ee posad lairdew jyr tauu, qycc jit sxer vow xui dyrr jniaa vut, longxx tangx cisiuw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii Jniar Hxuad ee vyxjongr. Soxiw qongxx Manjushri, soxu u sinr ee senrlamjuw iacc senrluxzinn ingdongx huatguan beh cutsir dirr hitt xui Vut ee sewqair.”

(The Sutra of the Master of Healing -- 18)

"Now Manjushri! when the Buddha Medicine as a Bodhisattva, made his vows the stern virtues of them have reached the Buddhaland; if I should speak kalpa after kalpa about these virtues I could not mention all of them. Verily, this Buddhaland is eternally pure, it has no women, nor has it any evil influences, and no screams of pain are heard there. The ground is of lapis lazuli, golden cords set bounds to the ways of this land, the walls, towers, castles, halls, verandas, and bird nets are made of seven precious things. In all aspects it is equal to the Western Paradise. There is no difference between the two. There are two Great Bodhisattvas in this country: the name of one is Radiance of the Sun; that of the other, Radiance of the Moon. They are the chiefs of a host of Bodhisattvas. They represent the Buddha. They guard the treasury of the right doctrine of the Buddha of Medicine. Therefore, Manjushri, all good men and women who have confidence in faith should wish to be born in the world of Buddha."

(藥師琉璃光如來本願功德經 --18）

復次。曼殊室利。彼世尊藥師琉璃光如來。行菩薩道時。所發大願及彼佛土功德莊嚴。我若一劫。若一劫餘。說不能盡。然彼佛土。一向清淨。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。於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。次補佛處。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。應當願生彼佛世界。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (17)

Manjushri! Jiaxee dyrr si hitt xui Sewjunx, Iyhsux Liuliqngx Zulaii, Jniawsiong Qakdix sidjenr posatdy ee sii soxx huad ee jap-zi xee bibiau siongrdingw guan.”

(The Sutra of the Master of Healing -- 17)

"Manjushri, these are the twelve wonderful sublime vows made by the World's Most Venerable Buddha, of Medicine when he was a Bodhisattva."

(藥師琉璃光如來本願功德經 --17）

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。所發十二微妙上願。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (16)

Derr jap-zi dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u jxingg jiongwsingx sanwciah byy snxax, zid'ia virr bangw, qakpangx, qnuaa, iacc zuac soxx vig, narr tniax diyc guaw ee miaa, juansimx liam qycc siurcii, jiauww inx soxx air :ee, tangx did diyc jiongxjiongw siongrr bixbiau ee ihok, iarr did diyc itcer iong vyxbut jngsig ee kiwqu, huekuann, hniubuac, qoxgak dringw jiongxjiongw qige, jiauww inx soxx air, longxx hro inx buanxjiog.

(The Sutra of the Master of Healing -- 16)

The twelfth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, all beings who are poor and naked, tormented day and night by mosquitoes and wasps, by cold and heat, when they hear my name and carefully remember and cherish it, shall receive the wonderful garments of all kinds, as well as valuable ornaments, chaplets of fragrant flower; and various kinds of instrumental music shall resound. Whatever they dream of, they shall have in abundance.'

(藥師琉璃光如來本願功德經 --16）

第十二大願。願我來世。得菩提時。若諸有情。貧無衣服。蚊蝱寒熱。晝夜逼惱。若聞我名。專念受持。如其所好。即得種種上妙衣服。亦得一切寶莊嚴具。華鬘塗香。鼓樂眾伎。隨心所翫。皆令滿足。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (15)

Derr jap-id dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u jxingg jiongwsingx in'ui iauqix qapp cuiwdax siurkow, uirr qriuu jiahsit jy jiongxjiongw okgiap, tniax diyc guaw ee miaa, juansimx liam qycc u siurcii, guaw e singx iong siongrr bixbiau ee imxsit hro inx ee srinx did diyc vaxjiog, zen’au iong Huatbi hro inx qenwlip vitqingr ee anlok.

(The Sutra of the Master of Healing -- 15)

The eleventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all beings who are tormented by hunger and thirst and who, in order to obtain drink and food, if they can carefully remember my name and cherish it, then I should let them taste the flavour of the Dharma, and eventually lead a tranquil and happy life.'

(藥師琉璃光如來本願功德經 --15）

第十一大願。願我來世。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。後以法味。畢竟安樂而建立之。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (14)

Derr jap dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u jxingg jiongwsingx virr onghuad duiqiur, virr vak virr but, virr qnuaix dirr qnalyy, iacc virr hxingg beh virr taii, higjiaw sriu qitax buliong jailan lingziok, virr iuciuu qapp tongwkow soxx vig, srinx qapp simx siurkow, narr tniax diyc guaw ee miaa, in'ui guaw ee hokdig qapp uilik, inx longxx tangx qaixtuad itcer iukow.

(The Sutra of the Master of Healing -- 14)

The tenth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should bring it to pass that all those who are recorded and condemned by the royal law to be bound and whipped, to be enchained in prisons, to be sentenced to capital punishment, too meet numerous other disasters and insult, to be afflicted with sorrow and anguish, to be troubled both in body and in mind, shall, when they hear of my name, escape evil kalpas through the awe-inspiring majesty of my blessedness and virtue.'

(藥師琉璃光如來本願功德經 --14）

第十大願。願我來世。得菩提時。若諸有情。王法所加。縛錄鞭撻。繫閉牢獄。或當刑戮。及餘無量災難陵辱。悲愁煎逼。身心受苦。若聞我名。以我福德威神力故。皆得解脫一切憂苦。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (13)

Derr qauw dua guan: Guan guaw dirr birlaii sxer did potee ee sii, suxx u jxingg jiongwsingx cud xmoo ee lybang, qaixtuad itcer guardy ee dakdnii. Narr duiclyc jiongxjiongw og qenwsig ee om ciurnaa :ee, guaw longxx qra inx inxdy, hro inx diamr dirr jniar qenwsig, hro inx jiamrjiam siulen jiongxjiongw posathing, soksog giamrjingr diyc busiong jniawsiong potee.

(The Sutra of the Master of Healing -- 13)

The ninth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, I should let all being to escape the evil nets of Mara, to be free from other non-Buddhist cults. If they should have fallen into the dense forest of false doctrines, I should assist and lead them to the noble truths, and gradually induce them to lead the life of a Bodhisattva and soon they shall attain supreme Enlightenment of Buddha.'

(藥師琉璃光如來本願功德經 --13）

第九大願。願我來世。得菩提時。令諸有情。出魔羂網。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (12)

Derr veh dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u luxzinn virr luxzinn vah og soxx vig laii kyxnauw, jiokk iamwser, guan siar luxzinn ee srinx, tniax diyc guaw ee miaa, itcer longxx did .diyc, juanw luw sxingg lxamm, u dairdiongrhux ee siongwtew, simrjiww giamrjingr diyc busiong potee.

(The Sutra of the Master of Healing -- 12)

The eighth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, women who are tormented by the hundred of sufferings of the female sex, who are much wearied of life and long to make bodily sacrifice, shall all of them, when they hear my name, be transformed into men instead of women, in the next re-birth, they shall get the form of manhood and shall in the end attain the supreme Enlightenment of Buddha.'

(藥師琉璃光如來本願功德經 --12）

第八大願。願我來世。得菩提時。若有女人。為女百惡之所逼惱。極生厭離。願捨女身。聞我名已。一切皆得。轉女成男。具丈夫相。乃至證得無上菩提。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (11)

Derr cid dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u jxingg jiongwsingx virr jiongxjiongw vni soxx vig, byy langg qra qaixqiur, byy soxx uaxkyr, byy langg qra idi, byy iyc-aw, byy cinlangg, byy cur, sanwciah, u jerje kow, guaw ee miaa jid’err qingquer inx ee hni, soxu ee vni longxx siauduu, srinx qapp simx longxx anlok, qasiok qapp jujaii longxx ciongjiog, simrjiww giamrjingr diyc busiong potee.

(The Sutra of the Master of Healing -- 11)

The seventh vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those who are tormented by diseases, who have nobody to whom they can seek for help, without a refuge, without a doctor, without medicine, without relatives, without a home; these poor and miserable beings shall all of them be free from diseases and troubles, and shall enjoy perfect health of body and mind, once my name reaches their ears. They shall have families, friends and properties a-plenty, and shall all be brought to the supreme Enlightenment of Buddha.'

(藥師琉璃光如來本願功德經 --11）

第七大願。願我來世。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (10)

Derr lak dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u jxingg jiongwsingx srinx u luaddiamw, jiongxjiongw kiwquanx byy uanvi, baiw, guanguu, cnimii, cauwhni, sausniax, exqauw, vuanwsui, vaixkax, kiauqux, taixqyx, denqongg, iacc u jiongxjiongw vnirtniar, tniax diyc guaw ee miaa liauxau, itcer longxx tangx did diyc duanjniar qycc congbingg, soxu kiwquanx uanvi, byy jiongxjiongw jidkow.

(The Sutra of the Master of Healing -- 10)

The sixth vow. 'I vow that, after my reincarnation and having attained Perfect Enlightenment, those beings who are physically inferior, with imperfect senses, such as, the ugly, stupid, blind, deaf, mute, crippled, paralysed, hump-backed, leprous, lunatic, or sick in many respects, shall all of them, when they hear my name, regain their normal appearances and become intelligent. All their senses shall be perfectly restored, and they shall not suffer from diseases.'

(藥師琉璃光如來本願功德經 --10）

第六大願。願我來世。得菩提時。若諸有情。其身下劣。諸根不具。醜陋頑愚。盲聾瘖瘂。攣躄背僂。白癩癲狂。種種病苦。聞我名已。一切皆得。端正黠慧。諸根完具。無諸疾苦。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (9)

Derr go dua guan: Guan guaw dirr birlaii sxer did potee ee sii, narr u buliong-buvenx ee u jxingg jiongwsingx dirr Hxuad lairdew siuhing huanhingg, itcer longxx hro inx did .diyc, byy qaxx jit diauu qaiwlut kueckiamr, hro inx sxamx jikju-diauqair uanvi. Narr u uigik, tniax diyc guaw ee miaa liauxau, inx e kuehok cingjing, be duirlyc og dy.

(The Sutra of the Master of Healing -- 9)

The fifth vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should enable the innumerable beings to observe all the moral laws to mend their ways to pure living, and to obey the three cumulative commandments. Should there be any relapse, or violation, they shall again become pure once they hear of my name, then they shall not fall into evil existences.’

(藥師琉璃光如來本願功德經 --9）

第五大願。願我來世。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。還得清淨。不墮惡趣。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (8)

Derr sir dua guan: Guan guaw dirr birlaii sxer did potee ee sii, hongrhingg siaa dy ee u jxingg :ee, guaw longxx hro inx anzenn diamr dirr potee-dy; hongrhingg sniabunn iacc dogqag :ee, guaw longxx hro inx ixx Daising laii anzenn diamr lehh.

(The Sutra of the Master of Healing -- 8)

The fourth vow. ‘’I vow that, after my reincarnation and having attained Perfect enlightenment, I should bring those who have gone the heterodox ways to dwell tranquilly in the way of Bodhi; and those who travel on the Vehicle of the Sramana and the Pratyekabuddha on the Vehicle of the Sramana and the Pratyekabuddha to stand firmly in the Great Vehicle of Bodhisattva.’

(藥師琉璃光如來本願功德經 --8）

第四大願。願我來世。得菩提時。若諸有情。行邪道者。悉令安住菩提道中。若行聲聞獨覺乘者。皆以大乘而安立之。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (7)

Derr snax dua guan: Guan guaw dirr birlaii sxer did potee ee sii, ixx buliong-buvenx ee diwhui qapp hongven, soxu u jxingg :ee soxx iauwing ee mic, hro inx longxx tangx did .diyc buqiongjin, m tangx hro jiongwsingx u zimrhyy kuatuat.

(The Sutra of the Master of Healing -- 7)

The third vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, I should grant by means of boundless wisdom, to all beings the inexhaustible things that they may need and that they may be free from any want.’

(藥師琉璃光如來本願功德經 --7）

第三大願。願我來世。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (6)

Derr zi dua guan: Guan guaw dirr birlaii sxer did potee ee sii, srinx cincniu liulii, lairgua tauwqngx, cingjing byy hacuu iacc uwuer, qongbingg qongxdai, qongdig quandua, srinx anzenn diamr lehh, qng'iam ee bxang jonggiamm, ciauquer zit qapp guec. Dirr oamr ee jiongwsingx longxx did diyc kaikew, jiauww iwguan kir singjiu jiongxjiongw surgiap.

(The Sutra of the Master of Healing -- 6)

The second vow. ‘I vow that, after my reincarnation and having attained Perfect Enlightenment, my body should be like a crystal in spotless purity both within and without, with splendorous radiant light, in the majesty of its virtue, sitting serenely, adorned with the aureole, brighter than the sun and the moon, I shall reveal my great power to all the beings in obscurity, in order that they may act freely according to their bent.’

(藥師琉璃光如來本願功德經 --6）

第二大願。願我來世。得菩提時。身如琉璃。內外明徹。淨無瑕穢。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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (5)

Derr id dua guan: Guan guaw dirr birlaii sxer did anuttara samyaksambodhi ee sii, jursinx qongbingg, qngx iamriam jiyr buliong busor buvenx sewqair, iong snax-jap-zi jiongw dairdiongrhux ee siongwtew qapp veh-jap jiongw hingtoo jonggiamm jursinx, hro itcer u jxingg ee jiongwsingx longxx cincniu guaw qangrkuanw.

(The Sutra of the Master of Healing -- 5)

The first vow. 'I vow that, after my reincarnation and having attained unexcelled complete Enlightenment, my body should be shining like a brilliant light, throwing beams on infinite, and boundless, worlds, adorned with a retinue of thirty-two forms of the Great Men and with eighty physical characteristics of the Buddha, I shall make all beings wholly equal to me.'

(藥師琉璃光如來本願功德經 --5）

第一大願。願我來世。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。八十隨形。莊嚴其身。令一切有情。如我無異。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (4)

Vuddyy qra Manjushri qongw, “An’ jiax ongw danghngx quer jap diauu Ganga Hyy suax ee sowliong hiacc je ee vudtow, u jit xee sewqair qiyr jyr Cingjing Liulii. Vut ee miaa qiyr jyr Iyhsux Liuliqngx Zulaii, Ixx Singjiu Jniawsiong Qakdix, Diwhui qapp Dikhing Uanbuanw, Sxen Quewongw, Liauxqaiw Sewqanx, Busiong Sru, Diauhyy Diongrhux, Tenzinn qapp Langg ee Suhu, Vut, Bagavan(Sewjunx). Manjushri! Hitt xui Vut Sewjunx Iyhsux Liuliqngx Zulaii dongcox siuhingg posatdy ee sii, u huad jap-zi xee dua guan, beh hro soxu u jxingg ee jiongwsingx soxx qriuu :ee longxx tangx did .diyc.”

(The Sutra of the Master of Healing -- 4)

Then the Buddha said to Manjushri: "Eastward from here, beyond Buddha-land about ten times as numerous as the sands of the Ganga, there is a world called The Pure Crystal Realm, the Paradise of Yao Shih. Its Buddha has a few titles, such as The Master of Healing, Azure Radiance Tathagata, The Arhat of Perfect Knowledge, The Prefect Mind and Deed, The Well Departed Sugata, The Knower of the World, The Peerless Nobleman, The Man Who Brings The Passions of Men Under Control, The Teacher of Devas And Men, The Buddha, and Bhagavan. At the time when that World-honoured Buddha of Medicine became a Bodhisattva, he made Twelve Great Vows to grant all beings with whatever they pray."

(藥師琉璃光如來本願功德經 --4）

佛告曼殊室利。東方去此過十殑伽沙等佛土。有世界名淨琉璃。佛號藥師琉璃光如來。應正等覺。明行圓滿。善逝。世間解。無上士。調御丈夫。天人師。佛。薄伽梵。曼殊室利。彼佛世尊藥師琉璃光如來。本行菩薩道時。發十二大願。令諸有情。所求皆得。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (3)

Hitt sijun, Sewjunx ylyw derjuw Manjushri qongxx, “Jin’ hyw, jin’ hyw! Manjushri! Liw ixx dua visimx cniaw guaw enxsuad jiongww vut ee miahy, vunxguan, qapp qongdig, uirdiyhh beh qiuwingr virr giabjiongr soxx dnii ee u jxingg jiongwsingx, hro dirr Cincniu Hxuad Sidai soxu u jxingg :ee did diyc lirig qapp anlok. Liw dnaxx jimjiog tniax, hyw hyw aw suuii. Guaw beh uirr liw enxsuad.”

Manjushri qongw, “Hyw. Hibang liw qongw. Guanw hnuahiw beh tniax.”

(The Sutra of the Master of Healing -- 3)

Then the World-honoured praised the disciple Manjushri and said: "Good! Excellent! Manjushri! Out of great pity you asked me to mention the names of the Buddhas and the virtues achieved from their original vows, so as to pull out from all beings the hindrances of the karma which bind them, to the blessing and joy of those who live in the formal period of Buddhism. Now listen well and bear in mind to what I shall tell you."  Manjushri said: "Very well, we are happy that such is your wish. We are glad to listen."  

(藥師琉璃光如來本願功德經 --3）

爾時世尊。讚曼殊室利童子言。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。當為汝說。曼殊室利言。唯然願說。我等樂聞。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (2)

Hitt sijun, Huat’ongg ee qniaw Manjushri singsiu Vut uidig ee sinlik, an’ jyrui vreh kiw, jit vingg ee qingqah teh teh, jniar vingg ee katauux kap de, hiongr Bagavan habjiongw qiokqiongx duiww Sewjunx qongw, “Dna’ guan liw enxsuad vut ee miahy, dua vunxguan, qapp busiong ee qongdig jiaxee su, tangx hro tniax .diyc .ee siauduu giabjiongr, hro dirr Cincniu Hxuad Sidai soxu u jxingg ee jiongwsingx did diyc lirig qapp anlok.”

(The Sutra of the Master of Healing -- 2)

Then Manjushri, son of the Dharma-king and chief disciple of the Buddha, rose from his seat. He bared one of his shoulders, bent his right knee to the ground in the direction of Bhagavan, bowed, joined the palms of his hands, and reverently said: "World-honoured! We only wish you would tell us such and such names of the Buddha, their original vows, and their boundless virtues so that the hearers may know how to keep away from all karmic hindrances by their wisdom, to the blessing and joy of all beings who live in the formal period of Buddhism."

(藥師琉璃光如來本願功德經 --2）

爾時曼殊室利法王子。承佛威神。從座而起。偏袒一肩。右膝著地。向薄伽梵。曲躬合掌。白言世尊。惟願演說。如是相類。諸佛名號。及本大願。殊勝功德。令諸聞者。業障銷除。為欲利樂像法轉時。諸有情故。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (1)

Guaw tniax .diyc .ee si anxnex. Hitt sii, Bagavan iulik jerje qog decc dorhuar. Qaur Vaisali, diamr dirr u cud huanlok snia'imx ee ciu-kax, u dua bikiu veh-cingx, dua posad snax-bxan lak-cingx, qok’ongg, dairsinn, brahmin, qusu, tenzinn, lringg dringw veh vxo quixsinn, ixqip langg qapp byy sriok langg dringw buliong dairjiongr qiongqingr qra uii lehh. Ix uirr inx suathuad.

(The Sutra of the Master of Healing -- 1)

Thus I have heard: While wandering through many lands to convert the beings, Bhagavan arrived at Vaisali. He dwelt under a resounding tree, and with him was a big crowd of beings, including eight thousand monks, thirty-six thousand Great Bodhisattvas, as well as kings, ministers, brahmins, lay-disciples, the eight groups of dragons, and other celestial beings, such as kimnaras and the rest. This infinite mass surrounded him with devotion. He preached to them.

(藥師琉璃光如來本願功德經 --1）

如是我聞。一時薄伽梵遊化諸國。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。天龍八部。人非人等。無量大眾。恭敬圍繞。而為說法。