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。