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。