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。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (29)

Qycc u, Manjushri! Narr u cingjing sinwsimx ee senrlamjuw iacc senrluxzinn dringw, itsingx byy hogsai qitax ee tensinn, dogdok itsimx quiix Vut, Hxuad, qapp jingdoo, siurcii qimwqair, gnow qaiwlut, sip qaiwlut, posad u sir-vah diauu qaiwlut, bikiu u nng-vah-go-jap diauu qaiwlut, bikuni u go-vah diauu qaiwlut. Dirr siurcii ee sii narr u huanrqimr, qniax e duirlyc kiongxvor ee og dy, narr erdangr juansimx liam hitt xui Vut ee miahy qycc qiongqingr qiong’iongw :ee, vitdnia be dirr sxamx og dy cutsir. Narr u luxzinn beh singsanw ee sii, sriu qik dua ee kow, narr erdangr itsimx cinghox hitt xui Zulaii ee miaa, qra qingwlew qapp janwtanr, qycc u qiongqingr qiong’iongw, soxu kow longxx e siauduu. Soxx snix ee ginxaw, siwjix-vikhaii longxx uanjingw kiamwkueh, hingtew duanjniar, knuar diyc ix :ee longxx qac'ir. Cangmiaa, an’unw, hranw did puawvni, be u byy sriok langg :ee tangx daut ix ee jingkir.”

(The Sutra of the Master of Healing -- 29)

Furthermore, Manjushri, in case there is a pious man or woman who does not care for other gods during his or her whole life and whose only thought is to become a Buddhist disciple, and who observes either five or ten of the Commandments, or the four hundred commandments of the Bodhisattva, the two hundred and fifty of the monk, or the five hundred of the nun, and who fears he may relapse into sin and fall into evil destinies; if he or she can only recite the name of the Buddha, worships Him and makes offerings to Him, he and she will certainly not suffer from the three paths of transmigration - the hells, hungry ghost and animals."

"A woman may suffer from great pain while giving birth. If she can whole-heartedly worship the Buddha of Medicine and to invoke the name Tathagata, worship Him and make offerings to Him, all pain will vanish, the newly born baby will have a sound and healthy body; whoever sees him will rejoice at his being so clever, so strong and healthy; and no demon comes to rob him of his vitality."

(藥師琉璃光如來本願功德經 --29）

復次曼殊室利。若有淨信善男子善女人等。乃至盡形不事餘天。惟當一心歸佛法僧。受持禁戒。若五戒十戒。菩薩四百戒。苾芻二百五十戒。苾芻尼五百戒。於所受中。或有毀犯。怖墮惡趣。若能專念彼佛名號。恭敬供養者。必定不受三惡趣生。或有女人。臨當產時。受於極苦。若能至心。稱名禮讚。恭敬供養彼如來者。眾苦皆除。所生之子。身分具足。形色端正。見者歡喜。利根聰明。安隱少病。無有非人。奪其精氣。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (28)

Vuddyy qra Manjushri qongw, “Byy cyr, byy cyr. Dyrr cincniu liw soxx qongw :ee, Manjushri, narr u cingjing sinwsimx ee senrlamjuw iacc senrluxzinn dringw beh qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii, inx ingqaix singx jy hitt xui Vut ee hingsiong, cux cingjing jyrui laii qra andir; ia jiongxjiongw huex, siyx jiongxjiongw hniux, ixx jiongxjiongw dongrhuanx laii jonggiamm hitt xui; cid zit cid xia siurcii vad jaiqair, jiac cingjing ee sidbut, iong pangx juiw sexik sew cingkir, cing cingkir snxax, ingqaix snix byy uwuer ee simx, byy lorkir beh hai langg ee simx, duiww itcer iuxjingg kiw lirig, anlok, juvix-hixsiar qapp vingdingw ee simx; iong qow-sniax qapp quax janwtanr, an' jniawvingg sec vudsiong. Inx qycc ingqaix ikliam hitt xui Zulaii vunxguan ee qongding, siongrtok jitt py qingx, cimsux ix ee iwsur, hiongr langg' enxsuad qapp kaisi, jiauww soxx beh qriuu :ee, itcer longxx hro inx did .diyc. Qriuu dngg huewsiu :ee did dngg huewsiu, qriuu hyxgiac :ee did hyxgiac, qriuu qnua’ui :ee did qnua’ui, qriuu qniaxzii :ee did qniaxzii. Narr qycc u langg hutzenn bang did og bang, qenr jiongxjiongw og siongr iacc quair jiauw jurjip, iacc dirr druar ee soxjai u vah jiongw qiquair henrsiong cuthen, jitt xee langg narr ixx jiongxjiongw bibiau u qewdat ee kiwqu qiongqingr qiong’iongw hitt xui Sewjunx Iyhsux Liuliqngx Zulaii, og bang qapp og siongr jiaxee jiongxjiongw byy qetsiongg :ee longxx byy .kir, be vnir jyr horhuan. Iacc si u juiw, huew, qapp dyx ee hairdok, higjiaw og cnxiu, og sraix, how, lxongg, himm jiaxee iaxsiur, dog juaa, get'axtangg, giaqangx, iudingg, qapp bangxtangg dringw kiongxvor ee mic, narr erdanr itsimx ikliam hitt xui Vut, qiongqingr qiong’iongw, itcer tangx qniax :ee longxx did diyc siauduu. Narr vadd qog cimhuan, qiongdy qapp cat huanxluan, ikliam qiongqingr hitt xui Zulaii :ee longxx tangx did diyc qaixtuad.”

(The Sutra of the Master of Healing -- 28)

Then the Buddha said to Manjushri: "So it is, so it is! It is exactly as you say, Manjushri, if a devout man or woman who wishes to make an offering to this world honoured Buddha of Medicine, he or she must first make an image of this Buddha, prepare a clean place to erect it, strew various flowers, burn all sorts of incense, adorn the place with curtains and flags, for seven days and seven nights, keep the eight prohibitory commands, eat clean food, take baths so that one may have a clean odour, put on clean clothes, free the mind from dirty, angry and malicious thoughts, wish to be of service to others, and try to bring happiness to everybody. One should be full of compassion, glad to give alms, and sympathetic to every one. Thus cleansed, he should go around the Buddha image to the right, and sing the hymns with drum music. Moreover, he must remember the blessing of the Vows of Tathagata, read aloud this Sutra, meditate upon its meaning, recite and explain it. What he wishes for will all be fulfilled. If he wishes for wealth, he will become rich. If he wishes to become an official, he will become an official. if he wishes to have a son or a daughter, he will get a son or a daughter. When he has a bad dream, sees evil omens, sees strange birds flocking together, or has his room filled with strange apparitions, if this man, will all the sacred implements worships and make offerings, then the World honoured Buddha of Medicine will bring it to pass that the bad dreams and the bad omens which prophecy ill luck will vanish completely and will do him no harm. He will be protected from the dangers of water, fire, sword, poison, elephants, lions, tigers, wolves, bears, snakes, scorpions, millipedes, mosquitoes, gnats and other frightful and unpleasant things if he whole-heartedly remembers the Buddha, worships Him , then all troubles will vanish."

(藥師琉璃光如來本願功德經 --28）

佛告曼殊室利。如是如是。如汝所說。曼殊室利。若有淨信善男子善女人等。欲供養彼世尊藥師琉璃光如來者。應先造立彼佛形像。敷清淨座而安處之。散種種花。燒種種香。以種種幢旛。莊嚴其處。七日七夜。受持八分齋戒。食清淨食。澡浴香潔。著清淨衣。應生無垢濁心。無怒害心。於一切有情。起利益安樂。慈悲喜捨。平等之心。鼓樂歌讚。右遶佛像。復應念彼如來本願功德。讀誦此經。思惟其義。演說開示。隨所樂求。一切皆遂。求長壽得長壽。求富饒得富饒。求官位得官位。求男女得男女。若復有人忽得惡夢。見諸惡相。或怪鳥來集。或於住處百怪出現。此人若以眾妙資具。恭敬供養彼世尊藥師琉璃光如來者。惡夢惡相。諸不吉祥。皆悉隱沒。不能為患。或有水火。刀毒懸險。惡象師子。虎狼熊羆。毒蛇惡蠍。蜈蚣蚰蜒。蚊蝱等怖。若能至心。憶念彼佛。恭敬供養。一切怖畏。皆得解脫。若他國侵擾。盜賊反亂。憶念恭敬彼如來者。亦皆解脫。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (27)

Hitt sii, derjuw Manjushri duiww Vuddyy qongw, “Sewjunx! Guaw beh huatser dirr Cincniu Hxuad ee sidai, ixx jiongxjiongw hongven, hro jerje u cingjing sinwsimx ee senrlamjuw qapp senrluxzinn dringw tangx tniax diyc Sewjunx Iyhsux Liuliqngx Zulaii ee miahy, simrjiww dirr inx decc kunr ee sii iarr in'ui tniax diyc Vut ee miaa laii qakgo. Sewjunx! Narr siurcii qapp siongrtok jitt py qingx, iacc si qycc uirr tazinn enxsuad qapp kaisi, qaqi causiaw iacc qiyr langg’ causiaw, qiongqingr, jundiong, ixx jiongxjiongw pangx huex, buah ee hniux, jingrhniux, siyx ee hniux, huekox, judui, donghuanx qapp imgak laii qra qiong’iongw, ixx gnoxsig huecaiw jyr drew-aw qra vaujngx, qra soxjai vniawsaur hro cingkir, sed quann dyh laii qra kngr dirr hitt dingxbin. Hitt sii, sir dua ten’ongg qapp inx ee quanwsiok ixqip qitax buliong vaccingx tenzinn longxx e vaiwhongw hitt xee soxjai laii qra qiong’iongw qapp siuxho. Sewjunx! Narr jitt py qingx liuhingg ee soxjai, e tangx siurcii :ee, in'ui hitt xui Sewjunx Iyhsux Liuliqngx Zulaii Vunxguan ee qongdig qapp tniax ix ee miahy, tangx jaix jitt xui byy qycc u ongxsiw, iarr qycc be virr jiongxjiongw og quixsinn duat ix ee jingkir; qaxsuw ixx virr duat :ee, tangx kuehok cincniu ixjingg, srinx-simx longxx anlok.”

(The Sutra of the Master of Healing -- 27)

Then the disciple Manjushri saluted the Buddha and said: "World honoured, I swear that I will pray Buddha-truth, I shall cause, by many means, all male and female devotees to hear the names of the Master of Healing, Azure Radiance Tathagata, I shall shout the names of the Buddha into their ears even in their sleep. World honoured, when someone learns this Sutra by heart and reads, proclaims and expounds it to other people, copies it himself, or has it copied, makes offerings reverently and seriously with various fragrant flowers, perfumed unguents, sandal-powder and burning incense, with garlands, strings of pearls, flags and music; he also makes bags of five-coloured silk and puts Sutra into them, sweeps clean a place, displays the bags the bags on a high table that they may lie there in readiness, then the four great Kings of Heaven with their retinue and the other innumerable hundreds and thousands of celestial hosts will come to make offerings and to protect the Sutra. World-honoured, where the treasures of this Sutra flow out and can be received through the blessing of the Vow of this World honoured Buddha of Medicine, and his name can be heard, then they will know that no violent death will ever occur at that place, and nobody's spirit will ever be seized by evil demons and evil spirits. And if it has already been wrested from him, he can still restore it as he was before, he will have peace both in Body and mind."

(藥師琉璃光如來本願功德經 --27）

爾時。曼殊室利童子白佛言。世尊。我當誓於像法轉時。以種種方便。令諸淨信。善男子善女人等。得聞世尊藥師琉璃光如來名號。乃至睡中。亦以佛名。覺悟其耳。世尊。若於此經受持讀誦。或復為他演說開示。若自書。若教人書。恭敬尊重。以種種花香塗香。末香燒香。花鬘瓔珞。旛蓋伎樂。而為供養。以五色綵。作囊盛之。掃灑淨處。敷設高座。而用安處。爾時。四大天王。與其眷屬。及餘無量百千天眾。皆詣其所。供養守護。世尊。若此經寶流行之處。有能受持。以彼世尊藥師琉璃光如來本願功德。及聞名號。當知是處。無復橫死。亦復不為諸惡鬼神。奪其精氣。設已奪者。還得如故。身心安樂。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (26)

“Qycc u, Manjushri! Narr u cingjing sinwsimx ee lamjuw iacc luxzinn tangx tniax diyc Iysux Liuliqngx Zulaii, Jniawsiong Qakdix dringw soxu miahy, tniax liauw siongrtog qapp cisiuw; jaxkiw vro kixbok, sew sinkux qapp suawkauw laii sew cingqed; ixx jiongxjiongw pangx huex, siyx hniux, buah hniux, jraur jiongxjiongw imgak laii qingwhong hingsiong; qaqi causiaw jitt py qingx iacc qiyr langg’ causiaw, itsimx siurcii; tniax diyc qingx ee ywgi, u qiong'iongw hitt xui huatsux, itcer sing'uac ee kiwqu longxx beh hro ix, be hro ix u kuathuat, zucuw dyrr sriu jiongww vut horliam, soxx qriuu e tangx muaxguan, simrjiww did diyc potee.”

(The Sutra of the Master of Healing -- 26)

"Still more, Manjushri, there may be a pious man or woman who hears the name of the Buddha of Medicine and repeats it and fosters it, he chews the Dantakastha (a stick for cleaning the teeth) in the morning, takes bath and rinses his mouth, until he is quite clean. He then prays with incense and flowers, he burns the incense and rubs the body with perfume, sings the Sutra and proffers offerings before the image of the Buddha. He copies the Sutra or has it copied, learns it by heart, has it explained to him. He makes offerings to his Buddhist teacher and gives alms generously and not let him be in want of anything. Then all the Buddhas will protect him and keep him in mind. His prayers will be granted, he will eventually attain perfect Enlightenment."

(藥師琉璃光如來本願功德經 --26）

復次。曼殊室利。若有淨信男子女人。得聞藥師琉璃光如來應正等覺。所有名號。聞已誦持。晨嚼齒木。澡漱清淨。以諸香花。燒香塗香。作眾伎樂。供養形象。於此經典。若自書。若教人書。一心受持。聽聞其義。於彼法師。應修供養。一切所有。資身之具。悉皆施與。勿令乏少。如是便蒙諸佛護念。所求願滿。乃至菩提。

Iyhsux Liuliqngx Zulaii Vunxguan Qongdig Qingx (25)

Hitt sii, dirr qngx lairdew enxsuad jitt xee jiuwgiw liauxau, de dinxdang, vangwsia cud dua qongbingg, itcer jiongwsingx ee vnirtniar longxx siauduu, sriu an’unw ee kuaiwlok. 

Manjushri! Narr qnir diyc lamjuw iacc luxzinn u vnirtniar :ee, ingwdongx itsimx uirr hitt xee vnirlangg sew sinkux qapp suaxkauw, bylun jiahsit, iyc-aw, iacc byy tanggg ee juiw liamrjiur jit-vxah kxongr veh vxenr jiacc hro hok. Soxu vnirtniar longxx e siauduu. Narr u soxx qriuu, itsimx-it'ir cniuwliam, longxx tangx zucuw, byy vni enlenn, siurjiongx liauxau, cutsir kir hitt xee sewqair, did diyc be dywter, simrjiww potee. Soxiw qongxx, Manjushri! Narr u lamjuw iacc luxzinn duiww hitt xui Iyhsux Liuliqngx Zulaii singsimx-sing'ir decc qiongqingr qiong’iongw :ee, diyhh siongsiongg cisiuw jitt xee jiuwgiw, m tangx hro be qir .did.”

(The Sutra of the Master of Healing -- 25)

When He, in his radiance, had spoken this mystical formula, the earth was shaken and emitted a great light. All beings were delivered from their diseases and miseries, they are now happy because their bodies and minds are at rest.

"Manjushri, if you see a pious man or woman who suffers from a disease, you shall do the following whole-heartedly for those sick people: let them keep clean by taking frequently baths and rinse their mouths, give them food, medicine and clean water, and recite the Dharani for a hundred and eight times, then all diseases will disappear entirely. When one of them has a particular wish, he shall concentrate and recite the magic formula. Then he will fulfil all he wishes, he will be without disease, and will live longer. After his death, he will born in paradise without having to return to this world, and will in the end attain perfect Enlightenment. Therefore, Manjushri, if there is a pious man or woman who very seriously prays to the Buddha of Medicine and, he or she must always keep in mind this magic formula and never forget it."

(藥師琉璃光如來本願功德經 --25）

爾時光中說此咒已。大地震動。放大光明。一切眾生病苦皆除。受安隱樂。曼殊室利。若見男子女人。有病苦者。應當一心為彼病人。常清淨澡漱。或食或藥。或無蟲水。咒一百八遍。與彼服食。所有病苦。悉皆消滅。若有所求。至心念誦。皆得如是。無病延年。命終之後。生彼世界。得不退轉。乃至菩提。是故曼殊室利。若有男子女人。於彼藥師琉璃光如來。至心殷重。恭敬供養者。常持此咒。勿令廢忘。