Chinese
大正藏第 14 册 No. 0449 佛说药师如来本愿经 No. 449 [Nos. 450, 451; 灌顶经卷第十二] 药师如来本愿功德经序 药师如来本愿经者，致福消灾之要法也；曼殊以慈悲之力请说尊号，如来以利物之心盛陈功业；十二大愿彰因行之弘远，七宝庄严显果德之纯净；忆念称名则众苦咸脱，祈请供养则诸愿皆满；至于病士求救应死更生，王者攘灾转祸为福；信是消百怪之神符，除九横之妙术矣。 昔宋孝武之世，鹿野寺沙门慧简已曾译出在世流行，但以梵宋不融、文辞杂糅，致令转读之辈多生疑惑。矩早学梵书恒披叶典，思遇此经验其纰谬；开皇十七年初获一本，犹恐脱误未敢即翻，至大业十一年复得二本，更相仇比方为揩定，遂与三藏法师达磨笈多，并大隋翻经沙门法行明则、长顺海驭等，于东都洛水南上林园翻经馆重译此本。深鉴前非方惩后失，故一言出口必三覆乃书，传度幽旨差无大过；其年十二月八日翻勘方了，仍为一卷。 所愿此经深义人人共解，彼佛名号处处遍闻，十二夜叉念佛恩而护国，七千眷属承经力以利民，帝祚遐永，群生安乐，式贻来世序云尔。 佛说药师如来本愿经 新翻药师经，大业十二年十二月 现代汉语译本 《药师如来本愿功德经序》 《药师如来本愿经》是获得福报、消除灾难的重要法门。曼殊（文殊菩萨的简称）以慈悲的力量请求佛陀宣说药师如来的尊号，如来以利益众生的心愿盛大地阐述了药师如来的功德事业。药师如来的十二大愿彰显了因地修行时的弘大誓愿，七宝庄严则显示了果地功德的纯净。忆念称诵药师如来的名号，就能使众生摆脱一切痛苦；祈求供养药师如来，就能使一切愿望都得到满足。对于身患重病、濒临死亡的人，可以求得救助，起死回生；对于君王，可以消除灾难，转祸为福。这实在是消除各种怪异现象的神符，解除九种横死之灾的妙术啊。 过去在宋孝武帝时期，鹿野寺的沙门慧简已经翻译出此经，并在世间流传，但是因为梵文和汉文的差异，以及文辞的杂乱，导致阅读的人产生很多疑惑。我（矩）早年学习梵文，经常翻阅佛经，就想遇到此经来验证其中的错误。开皇十七年，我初次得到一个版本，但还是担心有遗漏错误，不敢立即翻译。到了大业十一年，又得到两个版本，我将这三个版本互相校对，才确定下来。于是，我与三藏法师达磨笈多，以及大隋翻译佛经的沙门法行明则、长顺海驭等，在东都洛水南边的上林园翻译佛经的场所，重新翻译了此经。我们深刻地吸取了之前的教训，避免重蹈覆辙，所以每一句话出口，都经过三次反复推敲才记录下来，力求传达佛经的深奥旨意，不出现大的错误。那年十二月八日，翻译校对完毕，仍然是一卷。 希望此经的深奥含义人人都能理解，药师佛的名号处处都能听到，十二药叉（药师佛的护法神）感念佛恩而护佑国家，七千眷属（药师佛的眷属）承蒙经文的力量而利益人民，使帝王的统治长久，众生安乐，以此来流传给后世。序言到此结束。 《佛说药师如来本愿经》 新翻译的《药师经》，大业十二年十二月
English
English version Preface to the Sutra of the Fundamental Vows and Merits of the Medicine Buddha The Sutra of the Fundamental Vows of the Medicine Buddha is an essential Dharma for attaining blessings and eliminating calamities. Manjushri (short for Manjushri Bodhisattva), with his compassionate power, requested the Buddha to proclaim the honored name of the Medicine Buddha. The Tathagata, with the intention of benefiting beings, extensively expounded the meritorious deeds of the Medicine Buddha. The twelve great vows of the Medicine Buddha manifest the vastness of his vows during his causal practice, while the adornment of the seven treasures reveals the purity of his meritorious virtues in the fruition stage. Reciting and remembering the name of the Medicine Buddha can liberate beings from all suffering; praying and making offerings to the Medicine Buddha can fulfill all wishes. For those who are seriously ill and on the verge of death, they can seek help and be revived; for rulers, they can eliminate disasters and turn misfortune into blessings. This is truly a divine talisman for eliminating all kinds of strange phenomena and a wonderful technique for removing the nine types of untimely deaths. In the past, during the reign of Emperor Xiaowu of the Song Dynasty, the Shramana Huijian of Luye Temple had already translated this sutra, and it was circulating in the world. However, due to the differences between Sanskrit and Chinese, as well as the disorder of the text, it caused many doubts among those who read it. I (Ju), having studied Sanskrit in my early years and frequently perused Buddhist scriptures, desired to encounter this sutra to verify its errors. In the seventeenth year of the Kaihuang era, I first obtained a version, but I was still worried about omissions and errors, so I did not dare to translate it immediately. In the eleventh year of the Daye era, I obtained two more versions. I compared these three versions with each other and then finalized the text. Therefore, I, along with the Tripitaka Master Dharmagupta, and the Shramanas of the Great Sui Dynasty who translated scriptures, such as Faxing Mingze and Changshun Haiyu, re-translated this sutra at the scripture translation site in Shanglin Garden, south of the Luo River in the Eastern Capital. We deeply learned from the previous lessons and avoided repeating the same mistakes. Therefore, every word that came out of our mouths was carefully considered three times before being recorded, striving to convey the profound meaning of the sutra without any major errors. On the eighth day of the twelfth month of that year, the translation and proofreading were completed, and it remained one volume. It is hoped that the profound meaning of this sutra will be understood by everyone, that the name of the Medicine Buddha will be heard everywhere, that the twelve Yakshas (guardian deities of the Medicine Buddha) will protect the country out of gratitude for the Buddha's grace, and that the seven thousand retinue (the Medicine Buddha's retinue) will benefit the people through the power of the sutra, so that the reign of the emperors will be long-lasting and all beings will be at peace. This is to be passed down to future generations. The preface ends here. The Sutra of the Fundamental Vows of the Medicine Buddha as Spoken by the Buddha Newly translated Medicine Sutra, twelfth month of the twelfth year of Daye --------------------------------------------------------------------------------
Chinese
八日，沙门慧矩等六人，于东都洛水南上林园译出。此本最定，诸读诵者愿莫更疑，得罪不轻。 佛说药师如来本愿经 隋天竺三藏达摩笈多译 如是我闻： 一时婆伽婆游行人间至毗舍离国住乐音树下，与大比丘众八千人俱、菩萨三万六千、国王、大臣、婆罗门、居士、天龙、阿修罗、揵达婆、伽楼茶、紧那罗、摩呼罗伽等，大众围绕于前说法。 尔时，曼殊室利法王子，承佛威神，即从座起，偏露一髆，右膝着地，向婆伽婆合掌曲躬白言：“世尊！唯愿演说诸佛名号及本昔所发殊胜大愿，令众生闻已，业障消除，摄受来世正法坏时诸众生故。” 尔时，婆伽婆赞曼殊室利童子言：“善哉！善哉！曼殊室利大慈悲者，起无量悲，劝请我说，为欲义利种种业障所缠众生，饶益安乐诸天人故。曼殊室利！当善忆念，听我所说。” 时曼殊室利童子乐听佛说，白言：“唯然，世尊！” 佛告曼殊室利：“东方过此佛土十恒河沙等佛土之外，有世界名净琉璃，彼土有佛，名药师琉璃光如来、应、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。 “曼殊室利！彼世尊药师琉璃光如来本行菩萨行时，发十二大愿。何者十二？ “第一大 现代汉语译本： 八日，沙门慧矩等六人，在东都洛水南上林园翻译完成此经。此版本最为确定，所有读诵此经的人希望不要再有疑惑，否则罪过不轻。 佛说药师如来本愿经 隋朝天竺三藏达摩笈多翻译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）在人间到达毗舍离国，住在乐音树下，与大比丘众八千人、菩萨三万六千人、国王、大臣、婆罗门、居士、天龙（Deva and Naga，天神和龙神）、阿修罗（Asura，非天）、揵达婆（Gandharva，香神）、伽楼茶（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩呼罗伽（Mahoraga，大蟒神）等大众围绕，在他们面前说法。 当时，曼殊室利（Manjusri）法王子，承蒙佛的威神之力，即从座位起身，袒露右肩，右膝着地，向婆伽婆合掌弯腰说道：‘世尊！唯愿您演说诸佛的名号以及他们过去所发殊胜的大愿，让众生听闻后，业障消除，为了摄受未来正法衰败时期的众生。’ 当时，婆伽婆赞叹曼殊室利童子说：‘善哉！善哉！曼殊室利大慈悲者，你发起无量悲心，劝请我宣说，是为了利益被种种业障缠缚的众生，饶益安乐诸天人。曼殊室利！你应当好好记住，听我所说。’ 当时，曼殊室利童子乐于听闻佛的教诲，说道：‘是的，世尊！’ 佛告诉曼殊室利：‘东方越过此佛土十恒河沙数那么多的佛土之外，有一个世界名为净琉璃，那个世界有一尊佛，名为药师琉璃光如来（Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata），应、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。 ‘曼殊室利！那位世尊药师琉璃光如来在过去行菩萨道时，发了十二大愿。哪十二大愿呢？’ ‘第一大愿是：’
English
English version: On the eighth day, the Shramana (monk) Hui Ju and six others translated this scripture at the Shanglin Garden south of the Luo River in the Eastern Capital. This version is the most definitive, and all who recite it should not doubt it further, lest they incur no small offense. The Sutra of the Fundamental Vows of the Medicine Master Buddha Translated by Tripitaka Dharmagupta of India during the Sui Dynasty Thus have I heard: At one time, the Bhagavan (World-Honored One) arrived in the human realm at the country of Vaishali, dwelling under the Tree of Pleasant Sounds, together with a great assembly of eight thousand Bhikshus (monks), thirty-six thousand Bodhisattvas, kings, ministers, Brahmins, lay practitioners, Devas (gods) and Nagas (dragons), Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and other great assemblies, who surrounded him as he expounded the Dharma. At that time, the Dharma Prince Manjusri, empowered by the Buddha's majestic power, rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed to the Bhagavan, saying: 'World-Honored One! I beseech you to expound the names of all Buddhas and the great vows they made in the past, so that sentient beings, upon hearing them, may eliminate their karmic obstacles, and for the sake of embracing all sentient beings in the future when the True Dharma declines.' At that time, the Bhagavan praised the youth Manjusri, saying: 'Excellent! Excellent! Manjusri, you of great compassion, have aroused immeasurable compassion and urged me to speak, for the sake of benefiting sentient beings who are entangled by various karmic obstacles, and for the benefit and happiness of all Devas and humans. Manjusri! You should remember well and listen to what I say.' At that time, the youth Manjusri was delighted to hear the Buddha's teachings and said: 'Yes, World-Honored One!' The Buddha told Manjusri: 'Eastward, beyond this Buddha-land by as many Buddha-lands as the sands of ten Ganges Rivers, there is a world called Pure Lapis Lazuli. In that land, there is a Buddha named Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Master Lapis Lazuli Light Tathagata), the Arhat, the Samyak-sambuddha, the Vidyā-caraṇa-sampanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstādevamanuṣyāṇām, the Buddha, the Bhagavan.' 'Manjusri! When that World-Honored One, the Medicine Master Lapis Lazuli Light Tathagata, was practicing the Bodhisattva path, he made twelve great vows. What are the twelve?' 'The first great vow is:’ --------------------------------------------------------------------------------
Chinese
愿：愿我来世于佛菩提得正觉时，自身光明炽然，照曜无量无数无边世界，三十二丈夫大相及八十小好以为庄严；我身既尔，令一切众生如我无异。 “第二大愿：愿我来世得菩提时，身如琉璃，内外清净，无复瑕垢，光明旷大，威德炽然，身善安住，焰网庄严，过于日月，若有众生，生世界之间，或复人中昏暗及夜，莫知方所，以我光故，随意所趣，作诸事业。 “第三大愿：愿我来世得菩提时，以无边无限智慧方便，令无量众生界受用无尽，莫令一人有所少乏。 “第四大愿：愿我来世得菩提时，诸有众生行异道者，一切安立菩提道中，行声闻道、行辟支佛道者，皆以大乘而安立之。 “第五大愿：愿我来世得菩提时，若有众生于我法中修行梵行，此诸众生无量无边，一切皆得不缺减戒，具三聚戒，无有破戒趣恶道者。 “第六大愿：愿我来世得菩提时，若有众生，其身下劣，诸根不具，丑陋顽愚，聋盲跛躄，身挛背伛，白癞癫狂，若复有余种种身病，闻我名已，一切皆得，诸根具足，身分成满。 “第七大愿：愿我来世得菩提时，若有众生，诸患逼切，无护无依，无有住处，远离一切资生医药，又无亲属，贫穷可愍，此人若得闻我名号，众患悉除，无诸痛恼，乃至究竟无 现代汉语译本 ‘愿：愿我来世于佛菩提（Buddha Bodhi，觉悟）得正觉时，自身光明炽然，照耀无量无数无边世界，以三十二大丈夫相（thirty-two major marks）及八十种随形好（eighty minor marks）作为庄严；愿我自身如此，也令一切众生都和我一样。’ ‘第二大愿：愿我来世得菩提时，身如琉璃（vaidurya，一种宝石），内外清净，没有丝毫瑕疵污垢，光明广阔盛大，威德炽盛，身体安稳住于光明之中，以火焰之网作为庄严，胜过日月的光芒。如果有众生，生存在世界之间，或者在人世间处于昏暗和黑夜之中，不知道方向和处所，因为我的光明，可以随意前往想去的地方，从事各种事业。’ ‘第三大愿：愿我来世得菩提时，以无边无尽的智慧和方便，令无量众生界都能受用无尽，不让任何一个人有所缺少。’ ‘第四大愿：愿我来世得菩提时，如有众生奉行其他外道，我将使他们全部安立于菩提道中；如果有人修行声闻道（Śrāvakayāna，小乘佛教）或辟支佛道（Pratyekabuddhayāna，缘觉乘），我都将以大乘（Mahāyāna，大乘佛教）来安立他们。’ ‘第五大愿：愿我来世得菩提时，如有众生在我的佛法中修行梵行（brahmacarya，清净行），这些无量无边的众生，都能得到没有缺损的戒律，具足三聚戒（threefold precepts），没有破戒而堕入恶道的人。’ ‘第六大愿：愿我来世得菩提时，如有众生，身体卑贱低下，诸根不全，丑陋顽劣愚笨，聋盲跛脚，身体挛缩弯曲，患有白癜风、麻风病、癫痫病，或者有其他种种身体疾病，听到我的名号后，都能得到诸根具足，身体完整圆满。’ ‘第七大愿：愿我来世得菩提时，如有众生，被各种疾病所逼迫，没有保护，没有依靠，没有住处，远离一切生活物资和医药，又没有亲属，贫穷可怜，这个人如果能够听到我的名号，所有疾病都将消除，没有各种痛苦烦恼，乃至最终’