English
English version 'Vow: May I, in my next life, when I attain perfect enlightenment of Buddha Bodhi (觉悟, enlightenment), have a body that shines with intense light, illuminating immeasurable, countless, and boundless worlds, adorned with the thirty-two major marks (thirty-two major marks) and eighty minor marks (eighty minor marks) of a great man; may my body be like this, and may all sentient beings be like me without difference.' 'Second Great Vow: May I, in my next life, when I attain Bodhi, have a body like vaidurya (琉璃, a type of gemstone), pure inside and out, without any flaws or defilements, with vast and immense light, blazing with majestic virtue, my body securely dwelling in light, adorned with a net of flames, surpassing the radiance of the sun and moon. If there are sentient beings living in the world, or in the human realm in darkness and night, not knowing directions or places, may they, by my light, freely go wherever they wish and engage in various activities.' 'Third Great Vow: May I, in my next life, when I attain Bodhi, with boundless and limitless wisdom and skillful means, enable immeasurable realms of sentient beings to enjoy inexhaustible resources, without allowing anyone to lack anything.' 'Fourth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings practicing other heterodox paths, I will establish them all in the Bodhi path; if there are those who practice the Śrāvakayāna (声闻道, Hearer Vehicle) or the Pratyekabuddhayāna (辟支佛道, Solitary Realizer Vehicle), I will establish them all in the Mahāyāna (大乘, Great Vehicle).' 'Fifth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings practicing brahmacarya (梵行, pure conduct) in my Dharma, may all these immeasurable and boundless sentient beings obtain precepts without deficiency, fully possessing the threefold precepts (threefold precepts), and may there be no one who breaks the precepts and falls into evil realms.' 'Sixth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings whose bodies are inferior and base, whose faculties are incomplete, who are ugly, dull, and foolish, deaf, blind, lame, hunchbacked, afflicted with vitiligo, leprosy, or epilepsy, or who have various other bodily ailments, may they, upon hearing my name, all obtain complete faculties and perfect bodies.' 'Seventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings oppressed by various illnesses, without protection, without refuge, without a dwelling place, far from all necessities of life and medicine, and without relatives, poor and pitiable, if this person can hear my name, all illnesses will be eliminated, without any pain or suffering, even until the end.' -------------------------------------------------------------------------------- 上菩提。
Chinese
“第八大愿：愿我来世得菩提时，若有女人，为妇人百恶所逼恼故，厌离女身，愿舍女形，闻我名已，转女人身成丈夫相，乃至究竟无上菩提。 “第九大愿：愿我来世得菩提时，令一切众生解脱魔网，若堕种种异见稠林，悉当安立置于正见，次第示以菩萨行门。 “第十大愿：愿我来世得菩提时，若有众生，种种王法，系缚、鞭挞、牢狱、应死，无量灾难，悲忧煎迫，身心受苦，此等众生，以我福力，皆得解脱一切苦恼。 “十一大愿：愿我来世得菩提时，若有众生，饥火烧身，为求食故，作诸恶业，我于彼所，先以最妙色香味食，饱足其身，后以法味，毕竟安乐而建立之。 “十二大愿：愿我来世得菩提时，若有众生，贫无衣服，寒热蚊虻，日夜逼恼，我当施彼，随用衣服，种种杂色，如其所好，亦以一切宝庄严具，花鬘、涂香、鼓乐、众伎，随诸众生所须之，具皆令满足。 “此十二大愿，是彼世尊药师琉璃光如来、应、正遍知，行菩萨时，本昔所作。 “复次，曼殊室利！药师琉璃光如来所有诸愿，及彼佛土功德庄严，乃至穷劫说不可尽。彼佛国土一向清净，无女人形，离诸欲恶，亦无一切恶道苦声，琉璃为地，城阙、垣墙、门窗、堂阁柱梁、斗拱、 现代汉语译本 ‘第八大愿：愿我来世证得菩提（觉悟）时，如果有女人，因为身为女人而遭受种种苦恼，厌恶自己的女身，希望舍弃女形，听到我的名字后，就能转女身成男相，乃至最终证得无上菩提（最高觉悟）。’ ‘第九大愿：愿我来世证得菩提（觉悟）时，令一切众生解脱魔网（烦恼的束缚），如果堕入种种不同的邪见之中，我将引导他们安立于正见，并依次向他们展示菩萨的修行法门。’ ‘第十大愿：愿我来世证得菩提（觉悟）时，如果有众生，因为种种王法（法律）的束缚、鞭打、牢狱、死刑等无量灾难，悲伤忧愁，身心受苦，这些众生，凭借我的福德力量，都能解脱一切苦恼。’ ‘第十一大愿：愿我来世证得菩提（觉悟）时，如果有众生，被饥饿的火焰焚烧，为了寻求食物而造作各种恶业，我将先以最美好的色香味俱全的食物，让他们饱足身体，然后以佛法的滋味，最终让他们安乐并建立正道。’ ‘第十二大愿：愿我来世证得菩提（觉悟）时，如果有众生，贫穷没有衣服，遭受寒冷、炎热、蚊虫的日夜侵扰，我将施予他们各种各样的衣服，颜色各异，随他们所喜好，也用一切珍宝装饰品、花鬘、涂香、鼓乐、各种技艺，满足一切众生的需求。’ ‘这十二大愿，是那位世尊药师琉璃光如来（能医治众生疾病的佛）、应（应供）、正遍知（完全觉悟者），在行菩萨道时，过去所发起的。’ ‘此外，曼殊室利（文殊菩萨）！药师琉璃光如来所有的愿望，以及他佛土的功德庄严，即使穷尽劫数也说不完。他的佛国土完全清净，没有女人，远离一切欲望和邪恶，也没有一切恶道的痛苦声音，以琉璃为地，城墙、围墙、门窗、殿堂楼阁的柱梁、斗拱、’
English
English version 'The eighth great vow: When I attain Bodhi (enlightenment) in my next life, if there are women who, due to the hundred evils of being a woman, are weary of their female bodies and wish to abandon their female form, upon hearing my name, they will transform from female to male, and ultimately attain unsurpassed Bodhi (supreme enlightenment).' 'The ninth great vow: When I attain Bodhi (enlightenment) in my next life, I will liberate all sentient beings from the net of Mara (the bonds of affliction). If they have fallen into various kinds of wrong views, I will guide them to establish themselves in right view and sequentially show them the path of Bodhisattva practice.' 'The tenth great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who, due to various royal laws (legal systems), are bound, whipped, imprisoned, sentenced to death, or suffer countless disasters, grief, and torment, causing them physical and mental suffering, these beings, through the power of my merit, will be liberated from all suffering.' 'The eleventh great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who are burned by the fire of hunger and commit evil deeds in search of food, I will first satisfy their bodies with the most exquisite food of color, aroma, and taste, and then establish them in ultimate peace and joy with the flavor of the Dharma.' 'The twelfth great vow: When I attain Bodhi (enlightenment) in my next life, if there are sentient beings who are poor and without clothing, tormented day and night by cold, heat, and mosquitoes, I will provide them with various kinds of clothing, in various colors, according to their preferences, and also with all kinds of precious ornaments, flower garlands, fragrant ointments, drums, music, and various skills, fulfilling all the needs of sentient beings.' 'These twelve great vows are what that World Honored One, Bhaisajyaguru Vaiduryaprabha Tathagata (the Buddha who heals the diseases of sentient beings), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), made in the past when practicing the Bodhisattva path.' 'Furthermore, Manjushri (Bodhisattva Manjushri)! The vows of Bhaisajyaguru Vaiduryaprabha Tathagata and the meritorious adornments of his Buddha land are inexhaustible even if described for countless eons. His Buddha land is entirely pure, without female forms, free from all desires and evils, and without the sounds of suffering from evil realms. The ground is made of lapis lazuli, and the city walls, fences, doors, windows, halls, pavilions, pillars, beams, and brackets,' --------------------------------------------------------------------------------
Chinese
周匝罗网，皆七宝成，如极乐国，净琉璃界庄严如是。 “于其国中有二菩萨摩诃萨，一名日光，二名月光，于彼无量无数诸菩萨众，最为上首，持彼世尊药师琉璃光如来正法之藏。 “是故，曼殊室利！信心善男子、善女人，应当愿生彼佛国土。” 尔时，世尊复告曼殊室利童子言：“曼殊室利！或有众生，不识善恶，多贪无厌，不知布施及施果报，愚痴无智，阙于信根，聚财护惜，不欲分施。此等众生，无施心故，见乞者来，其心不喜，如割身肉。复有无量悭贪众生，自不受用，亦不欲与父母、妻子，况奴婢、作使及余乞人。此等众生，人间命终，生饿鬼道，或畜生道。由昔人间，曾得闻彼药师琉璃光如来名号故，或在鬼道，或畜生道，如来名号暂得现前，即于念时，彼处命终，还生人道，得宿命智，怖畏恶趣，不乐欲乐，好行慧施，赞叹施者，一切所有，悉能舍施，渐以头目、手足、血肉、身分皆与求者，况余财物。 “复次，曼殊室利！有诸众生，虽奉如来，受持学句，然破戒、破行、破于正见；或受学句，护持禁戒，然不求多闻，不解如来所说修多罗中甚深之义；或复多闻，而增上慢，自是非他，嫌谤正法，为魔伴党。此等痴人，及余无量百千俱胝那由他众生，行邪道者，当堕地 周匝的罗网，都是用七宝构成，如同极乐世界一样，清净琉璃的境界庄严就是这样。 ‘在那佛国中有两位菩萨摩诃萨（大菩萨），一位名叫日光，一位名叫月光，在那些无量无数的菩萨众中，他们最为首要，执持着那位世尊药师琉璃光如来正法的宝藏。 ‘所以，曼殊室利（文殊菩萨）！有信心的善男子、善女人，应当发愿往生到那个佛的国土。’ 这时，世尊又告诉曼殊室利童子说：‘曼殊室利！或许有些众生，不辨善恶，贪婪无厌，不知道布施以及布施的果报，愚痴没有智慧，缺少信根，积聚财富，吝惜守护，不愿意分给别人。这些众生，因为没有布施的心，见到乞讨的人来，心里不高兴，如同割自己的肉一样。还有无量悭贪的众生，自己不享用，也不愿意给父母、妻子，更何况是奴婢、仆人和其他的乞讨之人。这些众生，在人间寿命终结后，会堕入饿鬼道，或者畜生道。因为过去在人间，曾经听闻过药师琉璃光如来的名号，或许在鬼道，或许在畜生道，如来的名号暂时显现，就在念诵的时候，他们在那处结束生命，又转生到人道，得到宿命的智慧，畏惧恶道，不贪恋欲望的快乐，喜欢施行智慧的布施，赞叹布施的人，一切所有的，都能舍弃布施，逐渐地连头、眼睛、手、脚、血肉、身体都给求取的人，更何况是其他的财物。 ‘再者，曼殊室利！有些众生，虽然信奉如来，受持学习佛的教诲，但是却破戒、破行、破除正见；或者受持学习佛的教诲，守护戒律，却不求多闻，不理解如来所说的经典中甚深的含义；或者虽然多闻，却增上我慢，自以为是，诽谤正法，成为魔的同党。这些愚痴的人，以及其他无量百千俱胝那由他的众生，行邪道的人，应当堕入地狱。’
English
The surrounding nets are all made of seven treasures, just like the Land of Ultimate Bliss, the pure lapis lazuli realm is adorned in this way. 'In that Buddha-land, there are two Bodhisattva Mahasattvas (great Bodhisattvas), one named Sunlight and the other named Moonlight. Among the immeasurable and countless Bodhisattvas, they are the foremost, holding the treasury of the Proper Dharma of that World Honored One, the Medicine Buddha, Lapis Lazuli Light Tathagata. 'Therefore, Manjushri (Bodhisattva Manjushri)! Faithful good men and good women should aspire to be born in that Buddha-land.' At that time, the World Honored One again said to the youth Manjushri: 'Manjushri! Perhaps there are sentient beings who do not discern good from evil, are greedy and insatiable, do not know about giving and the karmic results of giving, are foolish and without wisdom, lack the root of faith, accumulate wealth and are stingy, unwilling to share. These sentient beings, because they have no heart for giving, when they see beggars coming, their hearts are not happy, as if their own flesh were being cut. There are also immeasurable stingy sentient beings who do not enjoy things themselves, nor are they willing to give to their parents or wives, let alone to slaves, servants, and other beggars. These sentient beings, when their lives in the human realm end, will fall into the realm of hungry ghosts or the realm of animals. Because in the past, in the human realm, they had heard the name of the Medicine Buddha, Lapis Lazuli Light Tathagata, perhaps in the ghost realm or the animal realm, the Tathagata's name temporarily appears, and at the moment of recitation, they end their lives there and are reborn in the human realm, gaining the wisdom of past lives, fearing the evil realms, not delighting in the pleasures of desire, liking to practice the giving of wisdom, praising those who give, and being able to give away everything they have, gradually giving even their heads, eyes, hands, feet, blood, flesh, and body parts to those who ask, let alone other possessions. 'Furthermore, Manjushri! There are sentient beings who, although they follow the Tathagata, receive and uphold the teachings, yet break the precepts, break the conduct, and break the right view; or they receive and uphold the teachings, protect the precepts, but do not seek to learn much, do not understand the profound meaning in the Sutras spoken by the Tathagata; or they may have learned much, but they increase their arrogance, are self-righteous, slander the Proper Dharma, and become companions of Mara. These foolish people, and other immeasurable hundreds of thousands of kotis of nayutas of sentient beings who follow the wrong path, should fall into hell.' --------------------------------------------------------------------------------