English
English version: 'He has immeasurable Bodhisattva practices, immeasurable skillful means, and immeasurable vast vows. Even if I were to speak for one kalpa, or more than one kalpa, I could not finish describing the Bodhisattva practices and vows of that Tathagata. Even if I were to exhaust all kalpas, the past practices and supreme great vows of that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata (Medicine Buddha), could not be fully described.' At that time, among the assembly, there was a Bodhisattva-mahāsattva named Mukti (Deliverance). He immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, bowed to the Bhagavat (Buddha) and said: 'Great Virtuous World Honored One! In the future, there will be sentient beings who suffer from severe illnesses, long-term weakness and emaciation, loss of appetite, hunger and thirst, dry throats and lips, and the signs of death will appear. Their eyes will see nothing. Parents, relatives, friends, and acquaintances will weep and surround them. The person's corpse will lie in its place, and the messengers of Yama (Lord of Death) will lead away their consciousness and take it before Yama-rāja (King Yama). Behind this person, there is a co-born spirit that records everything they do, whether it is a sin or a blessing, and hands it all over to Yama-rāja. At that time, Yama-rāja will interrogate the person, calculate what they have done, and dispose of them according to their good or evil deeds. If one can take refuge in that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata, and make offerings according to the Dharma for this sick person, they will immediately recover. When this person's consciousness returns, it will be as if they have awakened from a dream, and they will remember everything that happened. After seven days, or twenty-one days, or thirty-five days, or forty-nine days, when their consciousness returns, they will clearly remember all the karmic retributions of good and evil. Because they have experienced it themselves, they will not commit evil deeds even if they lose their life. Therefore, faithful good men and good women should make offerings to the Medicine Buddha.' At that time, the Venerable Ānanda (Ananda) asked the Bodhisattva Mukti, 'Good man! How should one make offerings to that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata?' The Bodhisattva Mukti said, 'Great Virtuous Ānanda! If there is a sick person who wishes to be free from severe illness, one should observe the eight precepts for seven days and seven nights for this person. One should offer food and various utensils to the Sangha of Bhikkhus to the best of one's ability. One should bow and make offerings to that World Honored One, Bhaisajyaguru-vaiḍūrya-prabhā-tathāgata, during the six periods of the day and night. One should recite this sutra forty-nine times, light forty-nine lamps, and make forty-nine Buddha images. In front of each Buddha image, one should light seven lamps, each lamp as large as a wheel, and keep them burning for forty-nine days.' --------------------------------------------------------------------------------
Chinese
十九遍读诵此经，然四十九灯，应造七躯彼如来像，一一像前各置七灯，一一灯量大如车轮，或复乃至四十九日光明不绝，当造五色彩幡长四十九尺。 “复次，大德阿难！灌顶刹利王等，若灾难起时——所谓人民疾疫难、他方侵逼难、自界反逆难、星宿变怪难、日月薄蚀难、非时风雨难、过时不雨难——尔时，此灌顶刹利王，当于一切众生，起慈愍心，赦诸系闭，依前所说供养法式，供养彼世尊药师琉璃光如来。时灌顶刹利王用此善根，由彼世尊药师琉璃光如来本昔胜愿故，其王境界即得安隐，风雨以时、禾稼成就、国土丰熟，一切国界所有众生，无病安乐，多生欢喜，于其国界亦无夜叉、罗刹、毗舍阇等诸恶鬼神扰乱众生，所有恶相皆即不现，彼灌顶刹利王，寿命色力无病自在并得增益。” 尔时，慧命阿难问救脱菩萨言：“善男子！云何已尽之命而可更延？” 救脱菩萨言：“阿难！汝岂不闻如来所说九横死耶？是故教以咒药方便；或有众生，得病非重，然无医药及看病人，或复医人疗治失所，非时而死，是为初横；第二横者，王法所杀；第三横者，游猎、放逸、淫醉无度，为诸非人害其魂魄；第四横者，为火所烧；第五横者，为水所溺；第六横者，入师子、虎豹、诸恶兽中；第七横者，饥 现代汉语译本：如果有人能诵读此经十九遍，并点燃四十九盏灯，还应制作七尊药师如来像（药师琉璃光如来，佛教中东方净琉璃世界的教主），每尊像前各放置七盏灯，每盏灯的灯油量要像车轮那么大，或者甚至要让光明持续四十九天不灭。此外，还应制作长四十九尺的五色彩幡。 再者，大德阿难！灌顶刹利王（受过灌顶仪式的刹帝利王）等，如果遇到灾难发生时——比如人民遭受瘟疫、他国入侵、本国发生叛乱、星象异常、日蚀月蚀、不合时节的风雨、或者久旱不雨——这时，这位灌顶刹利王应当对一切众生生起慈悲怜悯之心，赦免所有被囚禁的人，并按照前面所说的供养方式，供养药师琉璃光如来（药师琉璃光如来，佛教中东方净琉璃世界的教主）。这时，灌顶刹利王因为这个善根，以及药师琉璃光如来（药师琉璃光如来，佛教中东方净琉璃世界的教主）过去所发的殊胜誓愿的缘故，他的国家就会得到安宁，风调雨顺，五谷丰登，国泰民安，所有国土内的众生都会无病安乐，充满喜悦。他的国家也不会有夜叉（Yaksha，佛教中一种能吃人的鬼）、罗刹（Rakshasa，佛教中一种恶鬼）、毗舍阇（Pisacha，佛教中一种食肉的鬼）等各种恶鬼神来扰乱众生，所有不祥的征兆都会消失。这位灌顶刹利王的寿命、容貌、力量、健康和自在都会得到增长。 这时，慧命阿难（阿难，释迦牟尼佛的十大弟子之一）问救脱菩萨（救脱菩萨，佛教中一位菩萨）说：‘善男子！为什么已经注定要结束的生命还可以延长呢？’ 救脱菩萨（救脱菩萨，佛教中一位菩萨）说：‘阿难！你难道没有听过如来所说的九种横死吗？所以才教导人们用咒语和药物来救治。有些众生，虽然得的病不重，但是没有医药和照顾的人，或者医生治疗不当，导致非正常死亡，这是第一种横死；第二种横死是被王法处死；第三种横死是由于游猎、放纵、淫乱和醉酒无度，被各种非人（非人，佛教中指天龙八部等）伤害魂魄；第四种横死是被火烧死；第五种横死是被水淹死；第六种横死是进入狮子、老虎、豹子等各种恶兽的领地；第七种横死是饥饿而死；
English
English version: If one can recite this sutra nineteen times, and light forty-nine lamps, one should also make seven images of that Tathagata (Tathagata, an epithet of the Buddha, meaning 'thus-gone' or 'thus-come'), placing seven lamps before each image, each lamp's oil quantity should be as large as a cartwheel, or even keep the light continuously for forty-nine days. Furthermore, one should make five-colored banners that are forty-nine feet long. Moreover, Great Virtue Ananda! If a Kṣatriya king (Kṣatriya, the warrior and ruling class in ancient India) who has received the Abhiseka (Abhiseka, a ritual of consecration or initiation) and others, encounter calamities—such as epidemics among the people, invasions from other lands, rebellions within their own territory, unusual celestial phenomena, solar or lunar eclipses, untimely wind and rain, or prolonged droughts—at that time, this Kṣatriya king who has received the Abhiseka should generate a compassionate heart towards all sentient beings, pardon all those who are imprisoned, and according to the aforementioned methods of offering, make offerings to that World-Honored One, Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata (Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata, the Buddha of the Eastern Pure Land of Lapis Lazuli). At this time, because of this good root and the past superior vows of that World-Honored One, Bhaiṣajyaguru Vaiḍūryaprabhā Tathāgata, the king's realm will immediately attain peace and stability, the wind and rain will be timely, the crops will be abundant, the country will be prosperous, all sentient beings within the realm will be free from illness and happy, and full of joy. In his realm, there will also be no Yakshas (Yaksha, a class of nature spirits, often benevolent but sometimes malevolent), Rakshasas (Rakshasa, a type of demon or ogre), Pisachas (Pisacha, a flesh-eating demon) and other evil ghosts and spirits disturbing sentient beings, and all inauspicious signs will disappear. The lifespan, appearance, strength, health, and freedom of that Kṣatriya king who has received the Abhiseka will all be increased. At that time, the Wise Life Ananda (Ananda, one of the ten principal disciples of the Buddha) asked the Bodhisattva Savior from Suffering (Bodhisattva Savior from Suffering, a Bodhisattva in Buddhism) saying, 'Good man! How can a life that is already destined to end be prolonged?' The Bodhisattva Savior from Suffering (Bodhisattva Savior from Suffering, a Bodhisattva in Buddhism) said, 'Ananda! Have you not heard of the nine untimely deaths spoken of by the Tathagata? That is why we teach the use of mantras and medicines for healing. Some sentient beings, although their illness is not severe, lack medicine and caregivers, or the physician's treatment is improper, leading to untimely death; this is the first untimely death. The second untimely death is being killed by the law of the king. The third untimely death is due to hunting, indulgence, promiscuity, and excessive drunkenness, causing their souls to be harmed by non-humans (non-humans, refers to beings such as Devas, Nagas, etc.). The fourth untimely death is being burned by fire. The fifth untimely death is being drowned by water. The sixth untimely death is entering the territory of lions, tigers, leopards, and other ferocious beasts. The seventh untimely death is dying of hunger. --------------------------------------------------------------------------------
Chinese
渴所困，不得饮食，因此致死；第八横者，厌祷、毒药、起尸鬼等之所损害；第九横者，投岩取死，是名如来略说大横有此九种，其余复有无量诸横。” 尔时，众中有十二夜叉大将，俱在会坐，所谓： 宫毗罗大将、 跋折罗大将、 迷佉罗大将、 安捺罗大将、 安怛罗大将、 摩涅罗大将、 因陀罗大将、 波异罗大将、 摩呼罗大将、 真达罗大将、 招度罗大将、 鼻羯罗大将， 此等十二夜叉大将，一一各有七千夜叉以为眷属，皆同一声白世尊言：“我等今者蒙佛威力，得闻世尊药师琉璃光如来名号已，不复更有恶道之怖。我今相与皆同一心，乃至寿尽归依佛、归依法、归依僧，皆当荷负一切众生，为作义利，饶益安乐，随于何等村城聚落阿兰拏处，若流布此经，若复持彼世尊药师琉璃光如来名号亲近供养者，我等眷属卫护是人，皆使解脱一切苦难，诸有所求，悉令满足。” 尔时，世尊赞诸夜叉大将言：“善哉，善哉！大夜叉将！汝等若念彼世尊药师琉璃光如来恩德者，当念饶益一切众生。” 尔时，慧命阿难白佛言：“世尊！此经何名？云何奉持？” 佛言：“阿难！此法门者，名为‘药师琉璃光如来本昔所发殊胜大愿’，当如是持；名 现代汉语译本：被饥渴所困，无法得到饮食，因此死亡；第八种横死是，被厌祷（通过诅咒、祈祷等方式进行的伤害）、毒药、起尸鬼等所损害；第九种横死是，跳下悬崖自杀。这便是如来（Tathagata，佛的称号）简略地说明的九种大横死，此外还有无数种横死。” 这时，大众中有十二位夜叉大将（Yaksa generals），都在法会中就坐，他们是： 宫毗罗大将（Kumbhira）、跋折罗大将（Vajra）、 迷佉罗大将（Mekhala）、安捺罗大将（Andira）、 安怛罗大将（Antara）、摩涅罗大将（Manila）、 因陀罗大将（Indra）、波异罗大将（Pajra）、 摩呼罗大将（Mahura）、真达罗大将（Cindala）、 招度罗大将（Caundhara）、鼻羯罗大将（Vikala）。 这十二位夜叉大将，每一位都各有七千夜叉作为眷属，他们都同声对世尊（Bhagavan，佛的称号）说：“我们现在蒙受佛的威力，得闻世尊药师琉璃光如来（Bhaisajyaguru-vaiduryaprabha-tathagata）的名号后，不再有堕入恶道的恐惧。我们现在相互之间都同一心意，乃至寿命终尽都归依佛、归依法、归依僧，都应当承担起利益一切众生的责任，为他们创造利益和安乐。无论在哪个村庄、城市、聚落或寂静处，如果有人流布这部经，或者持诵、亲近、供养世尊药师琉璃光如来的名号，我们这些眷属都会卫护这个人，使他解脱一切苦难，所有愿求，都令其满足。” 这时，世尊赞叹各位夜叉大将说：“好啊，好啊！各位大夜叉将！你们如果感念那位世尊药师琉璃光如来的恩德，就应当想着饶益一切众生。” 这时，慧命阿难（Ananda，佛的十大弟子之一）对佛说：“世尊！这部经叫什么名字？应当如何奉持？” 佛说：“阿难！这部法门，名为‘药师琉璃光如来本昔所发殊胜大愿’，应当这样奉持；也名
English
English version: 'Being afflicted by hunger and thirst, unable to obtain food and drink, thus leading to death; the eighth untimely death is being harmed by curses, poisons, or revived corpses; the ninth untimely death is committing suicide by jumping off a cliff. These are the nine major untimely deaths briefly explained by the Tathagata (title of the Buddha), and there are countless other untimely deaths.' At that time, among the assembly were twelve Yaksa (Yaksa) generals, all seated in the gathering, namely: General Kumbhira (Kumbhira), General Vajra (Vajra), General Mekhala (Mekhala), General Andira (Andira), General Antara (Antara), General Manila (Manila), General Indra (Indra), General Pajra (Pajra), General Mahura (Mahura), General Cindala (Cindala), General Caundhara (Caundhara), General Vikala (Vikala). Each of these twelve Yaksa generals has seven thousand Yaksas as their retinue. They all spoke in one voice to the Bhagavan (title of the Buddha), saying, 'We, now receiving the Buddha's power, having heard the name of the Bhaisajyaguru-vaiduryaprabha-tathagata (Medicine Buddha), no longer have fear of falling into evil paths. We now, together and with one mind, until the end of our lives, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and shall bear the responsibility of benefiting all sentient beings, creating benefit and happiness for them. In whatever village, city, settlement, or secluded place, if anyone propagates this sutra, or recites, draws near to, and makes offerings to the name of the Bhaisajyaguru-vaiduryaprabha-tathagata, we and our retinue will protect that person, liberating them from all suffering, and fulfilling all their wishes.' At that time, the Bhagavan praised the Yaksa generals, saying, 'Excellent, excellent! Great Yaksa generals! If you are mindful of the kindness of that Bhaisajyaguru-vaiduryaprabha-tathagata, you should be mindful of benefiting all sentient beings.' At that time, the Venerable Ananda (one of the ten main disciples of the Buddha) said to the Buddha, 'Bhagavan! What is the name of this sutra? How should it be upheld?' The Buddha said, 'Ananda! This Dharma gate is named 'The Special Great Vows Made in the Past by the Bhaisajyaguru-vaiduryaprabha-tathagata'. It should be upheld in this way; it is also named --------------------------------------------------------------------------------