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。