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。