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。