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。

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。