Chinese
也。世尊！有诸众生，信根不具，闻说诸佛甚深行处，作是思惟：云何但念药师琉璃光如来一佛名号，便获尔所功德胜利？由此不信，反生诽谤；彼于长夜，失大利乐，堕诸恶趣，流转无穷。”佛告阿难：“是诸有情，若闻世尊药师琉璃光如来名号，至心受持，不生疑惑，堕恶趣者，无有是处。阿难！此是诸佛甚深所行，难可信解；汝今能受，当知皆是如来威力。阿难！一切声闻、独觉，及未登地诸菩萨等，皆悉不能如实信解；惟除一生所系菩萨。阿难！人身难得，于三宝中，信敬尊重，亦难可得；得闻世尊药师琉璃光如来名号，复难于是。阿难！彼药师琉璃光如来，无量菩萨行；无量善巧方便；无量广大愿；我若一劫，若一劫余而广说者，劫可速尽，彼佛行愿，善巧方便，无有尽也。” 尔时，众中有一菩萨摩诃萨，名曰救脱，即从座起，偏袒右肩，右膝着地，曲躬合掌而白佛言：“大德世尊！像法转时，有诸众生，为种种患之所困厄，长病羸瘦，不能饮食，喉唇干燥，见诸方暗，死相现前；父母、亲属、朋友、知识，啼泣围绕。然彼自身，卧在本处，见琰魔使，引其神识，至于琰魔法王之前；然诸有情，有俱生神，随其所作，若罪若福，皆具书之，尽持授与琰魔法王。尔时，彼王推问其人，算计所作，随其 现代汉语译本：阿难，世尊！有些众生，他们的信根不稳固，听到宣说诸佛甚深难测的修行境界时，会这样想：‘为什么仅仅念诵药师琉璃光如来（Bhaisajyaguru-vaiḍūrya-prabhā-rāja，药师佛）这一佛的名号，就能获得如此多的功德利益呢？’因此他们不相信，反而产生诽谤；他们将在漫长的轮回中，失去巨大的利益和快乐，堕入各种恶道，无休止地流转。”佛告诉阿难：“这些众生，如果听到世尊药师琉璃光如来的名号，至诚恳切地受持，不产生任何怀疑，那么他们就不会堕入恶道。阿难！这是诸佛甚深难测的修行境界，难以令人相信和理解；你现在能够接受，应当知道这都是如来的威力。阿难！一切声闻（Śrāvaka，听闻佛法而修行的人）、独觉（Pratyekabuddha，独自觉悟的人），以及尚未证得菩萨果位的菩萨等，都不能如实地相信和理解；只有一生补处菩萨（Ekajāti-pratibaddha-bodhisattva，即将成佛的菩萨）才能理解。阿难！人身难以获得，在佛、法、僧三宝中，产生信仰、恭敬和尊重，也很难获得；能够听到世尊药师琉璃光如来的名号，更是难上加难。阿难！那位药师琉璃光如来，有无量无边的菩萨行；有无量无边的善巧方便；有无量无边的广大誓愿；我即使用一个劫，或者一个劫还多的时间来广泛宣说，劫数可以很快结束，但药师佛的修行、誓愿和善巧方便，却是没有穷尽的。” 这时，大众中有一位菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨），名叫救脱（Mukti），他立即从座位上站起来，袒露右肩，右膝跪地，弯腰合掌，对佛说：“大德世尊！在像法时期（Saddharma-pratirūpaka，佛法衰微时期），有些众生，被各种疾病所困扰，长期生病，身体虚弱消瘦，不能进食，喉咙和嘴唇干燥，眼前一片黑暗，死亡的征兆已经出现；他们的父母、亲属、朋友和熟人，都在周围哭泣。然而他们自己，躺在床上，看到阎魔使者（Yama-prajñapti，地狱使者）牵引他们的神识，前往阎魔法王（Yama-rāja，地狱之王）面前；这些众生，都有一个俱生神（Sahaja-deva，与生俱来的神），记录他们所做的一切，无论是罪还是福，都详细地记录下来，全部交给阎魔法王。那时，阎魔法王会审问这个人，计算他所做的一切，根据他所做的善恶业报，分别进行判决。
English
English version: 'Also, World Honored One! There are beings whose roots of faith are not firm. When they hear about the profound practices of the Buddhas, they think: “How can one obtain so many merits and benefits just by reciting the name of the Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja?” Because of this disbelief, they instead generate slander. In the long night of samsara, they lose great benefits and happiness, fall into evil realms, and transmigrate endlessly.' The Buddha told Ananda, 'If these sentient beings hear the name of the World Honored One, Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja, and sincerely accept and uphold it without any doubt, there is no possibility that they will fall into evil realms. Ananda! This is the profound practice of the Buddhas, difficult to believe and understand. That you can accept it now, you should know that it is all due to the power of the Tathagata. Ananda! All Sravakas (Śrāvaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and Bodhisattvas who have not yet attained the Bodhisattva grounds, are all unable to truly believe and understand this. Only Bodhisattvas who are bound to one more birth (Ekajāti-pratibaddha-bodhisattva, Bodhisattvas who will become Buddhas in their next life) can understand. Ananda! It is difficult to obtain a human body, and it is also difficult to generate faith, respect, and reverence for the Three Jewels (Buddha, Dharma, and Sangha). It is even more difficult to hear the name of the World Honored One, Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja. Ananda! That Medicine Buddha, Bhaisajyaguru-vaiḍūrya-prabhā-rāja, has immeasurable Bodhisattva practices; immeasurable skillful means; and immeasurable vast vows. If I were to extensively speak about them for one kalpa, or even more than one kalpa, the kalpa could quickly end, but the Buddha's practices, vows, and skillful means would have no end.' At that time, there was a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, Great Bodhisattva) in the assembly named Mukti (Mukti, Liberation). He immediately rose from his seat, bared his right shoulder, knelt on his right knee, bowed, and joined his palms, and said to the Buddha, 'Great Virtuous World Honored One! During the Dharma-semblance period (Saddharma-pratirūpaka, the period when the Dharma is in decline), there are sentient beings who are afflicted by various illnesses, suffering from prolonged sickness, becoming weak and emaciated, unable to eat, with dry throats and lips, seeing darkness all around, and with the signs of death appearing before them. Their parents, relatives, friends, and acquaintances are weeping and surrounding them. However, they themselves, lying in their beds, see the messengers of Yama (Yama-prajñapti, messengers of hell) leading their consciousness to the presence of Yama-rāja (Yama-rāja, the King of Hell). These sentient beings have a co-born spirit (Sahaja-deva, a spirit born with them) that records all their actions, whether they are sins or merits, and presents them all to Yama-rāja. At that time, the King will interrogate the person, calculate their actions, and judge them according to their good and bad karma.' --------------------------------------------------------------------------------
Chinese
罪福而处断之。时，彼病人亲属、知识，若能为彼归依世尊药师琉璃光如来，请诸众僧，转读此经，然七层之灯，悬五色续命神幡，或有是处，彼识得还。如在梦中，明了自见；或经七日，或二十一日，或三十五日，或四十九日，彼识还时，如从梦觉，皆自忆知善不善业所得果报。由自证见业果报故，乃至命难，亦不造作诸恶之业。是故，净信善男子、善女人等，皆应受持药师琉璃光如来名号，随力所能，恭敬供养。” 尔时，阿难问救脱菩萨曰：“善男子！应云何恭敬供养彼世尊药师琉璃光如来续命幡灯，复云何造？”救脱菩萨言：“大德！若有病人，欲脱病苦，当为其人，七日七夜，受持八分斋戒，应以饮食及余资具，随力所办，供养苾刍僧；昼夜六时，礼拜供养彼世尊药师琉璃光如来；读诵此经四十九遍；然四十九灯；造彼如来形像七躯，一一像前各置七灯，一一灯量大如车轮，乃至四十九日，光明不绝；造五色彩幡，长四十九搩手，应放杂类众生至四十九；可得过度危厄之难，不为诸横恶鬼所持。 “复次，阿难！若刹帝利灌顶王等，灾难起时，所谓人众疾疫难，他国侵逼难，自界叛逆难，星宿变怪难，日月薄蚀难，非时风雨难，过时不雨难。彼刹帝利灌顶王等，尔时应于一切有情起慈悲心，赦 现代汉语译本：根据罪业和福报来判断处决。这时，如果那病人的亲属、朋友，能够为他归依世尊药师琉璃光如来（药师佛的名号），请众僧侣来，转读这部《药师琉璃光如来本愿功德经》，点燃七层的灯，悬挂五色的续命神幡，或许有这样的机会，他的神识能够回来。就像在梦中一样，清楚地看见自己所经历的事情；或者经过七天，或者二十一天，或者三十五天，或者四十九天，他的神识回来的时候，就像从梦中醒来一样，都能够自己回忆起所做的善事和恶事所得到的果报。由于自己亲身经历并见证了业力果报的缘故，乃至面临生命的危险，也不会去做各种恶业。因此，具有清净信仰的善男子、善女人等，都应该受持药师琉璃光如来（药师佛的名号）的名号，尽自己的能力，恭敬地供养他。 这时，阿难（佛陀的弟子）问救脱菩萨（菩萨名）说：‘善男子！应该怎样恭敬供养那位世尊药师琉璃光如来（药师佛的名号），才能延续生命，设置幡灯，又应该怎样制造这些东西呢？’救脱菩萨（菩萨名）说：‘大德！如果有人生病，想要脱离病苦，应当为了这个人，七天七夜，受持八分斋戒，应该用饮食以及其他的资具，尽自己的能力，供养比丘僧；白天和夜晚的六个时辰，礼拜供养那位世尊药师琉璃光如来（药师佛的名号）；读诵这部经四十九遍；点燃四十九盏灯；制造药师如来（药师佛的称号）的形像七尊，每一尊像前各放置七盏灯，每一盏灯的容量都像车轮一样大，乃至四十九天，光明不间断；制造五种颜色的彩幡，长度为四十九搩手（古代长度单位），应该放生各种种类的众生，数量达到四十九；这样就可以度过危难，不被各种横死的恶鬼所控制。’ ‘此外，阿难（佛陀的弟子）！如果刹帝利（国王种姓）灌顶王（经过灌顶仪式的国王）等，遇到灾难发生的时候，比如民众发生瘟疫的灾难，其他国家侵略的灾难，自己国家发生叛乱的灾难，星宿出现变异的灾难，日蚀月蚀的灾难，不合时宜的风雨的灾难，过了时节不下雨的灾难。那些刹帝利（国王种姓）灌顶王（经过灌顶仪式的国王）等，这时应该对一切众生生起慈悲之心，赦免
English
English version: To be judged and sentenced according to their sins and blessings. At that time, if the sick person's relatives and friends can take refuge in the World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), invite various monks to recite this sutra, light seven-tiered lamps, and hang five-colored life-prolonging banners, there may be a chance for their consciousness to return. As if in a dream, they will clearly see what they have experienced; or after seven days, or twenty-one days, or thirty-five days, or forty-nine days, when their consciousness returns, it will be as if awakening from a dream, and they will all be able to recall the karmic consequences of their good and bad deeds. Because they have personally experienced and witnessed the karmic consequences, they will not commit any evil deeds, even in the face of life-threatening situations. Therefore, faithful good men and good women should all uphold the name of the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), and respectfully make offerings to him to the best of their ability. At that time, Ananda (Buddha's disciple) asked the Bodhisattva of Deliverance (name of a Bodhisattva), saying, 'Good man! How should one respectfully make offerings to that World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha), to prolong life, set up banners and lamps, and how should one make these things?' The Bodhisattva of Deliverance (name of a Bodhisattva) said, 'Great Virtue! If someone is sick and wants to escape from suffering, one should, for that person, observe the Eight Precepts for seven days and seven nights, and should use food and other resources, to the best of one's ability, to make offerings to the Bhikshu Sangha; during the six periods of day and night, worship and make offerings to that World Honored One, the Medicine Buddha, the Lapis Lazuli Light Tathagata (name of the Medicine Buddha); recite this sutra forty-nine times; light forty-nine lamps; make seven images of the Tathagata of Medicine (title of the Medicine Buddha), and place seven lamps in front of each image, each lamp being as large as a cartwheel, and keep the light uninterrupted for forty-nine days; make five-colored banners, forty-nine spans in length, and release various kinds of living beings, up to forty-nine; in this way, one can overcome the difficulties of danger and not be controlled by various untimely and evil ghosts.' 'Furthermore, Ananda (Buddha's disciple)! If Kshatriya (warrior caste) Inaugurated Kings (kings who have undergone the inauguration ceremony), etc., encounter disasters, such as the disaster of epidemics among the people, the disaster of invasion by other countries, the disaster of rebellion in their own country, the disaster of strange changes in the stars, the disaster of solar and lunar eclipses, the disaster of untimely wind and rain, the disaster of no rain after the season. Those Kshatriya (warrior caste) Inaugurated Kings (kings who have undergone the inauguration ceremony), etc., should at that time generate compassion for all sentient beings, and pardon --------------------------------------------------------------------------------
Chinese
诸系闭；依前所说供养之法，供养彼世尊药师琉璃光如来。由此善根，及彼如来本愿力故，令其国界即得安隐：风雨顺时，谷稼成熟；一切有情无病欢乐；于其国中，无有暴虐药叉等神恼有情者；一切恶相，皆即隐没；而刹帝利灌顶王等，寿命色力，无病自在，皆得增益。阿难！若帝后、妃主、储君、王子、大臣、辅相、中宫婇女、百官、黎庶，为病所苦，及余厄难；亦应造立五色神幡，然灯续明，放诸生命，散杂色华，烧众名香，病得除愈，众难解脱。” 尔时，阿难问救脱菩萨言：“善男子！云何已尽之命而可增益？”救脱菩萨言：“大德！汝岂不闻如来说有九横死耶？是故劝造续命幡灯，修诸福德；以修福故，尽其寿命，不经苦患。”阿难问言：“九横云何？”救脱菩萨言：“若诸有情，得病虽轻，然无医药及看病者，设复遇医，授以非药，实不应死而便横死。又信世间邪魔、外道、妖𦾨之师，妄说祸福，便生恐动，心不自正，卜问觅祸，杀种种众生，解奏神明，呼诸魍魉，请乞福祐，欲冀延年，终不能得；愚痴迷惑，信邪倒见，遂令横死，入于地狱，无有出期，是名初横。二者，横被王法之所诛戮。三者，畋猎嬉戏，耽淫嗜酒，放逸无度，横为非人夺其精气。四者，横为火焚。五者，横为水溺。六者， 现代汉语译本 诸位应当停止（之前的行为），依照前面所说的供养方法，供养那位世尊药师琉璃光如来（药师佛）。凭借这种善根，以及药师如来（药师佛）的本愿力，能使那个国家立刻得到安宁：风调雨顺，五谷丰登；一切众生没有疾病，充满欢乐；在那个国家中，没有暴虐的药叉（一种恶鬼）等神灵恼害众生；一切不好的现象，都会立即消失；而刹帝利（古印度统治阶级）灌顶王（受过灌顶的国王）等，寿命、容貌、力量，没有疾病，自由自在，都能得到增长。阿难！如果帝后、妃子、太子、王子、大臣、辅相、后宫嫔妃、百官、百姓，被疾病所困扰，以及其他灾难；也应当建立五色神幡，点燃灯火使其持续明亮，放生各种生命，散布各种颜色的鲜花，焚烧各种名贵的香，疾病就能消除痊愈，各种灾难都能解脱。 这时，阿难问救脱菩萨（能救脱众生苦难的菩萨）说：‘善男子！为什么已经耗尽的寿命还可以增长呢？’救脱菩萨说：‘大德！你难道没有听说如来（佛）说过有九种横死吗？所以劝人建造续命幡灯，修各种福德；因为修福的缘故，可以延长寿命，不经历痛苦和灾难。’阿难问道：‘哪九种横死呢？’救脱菩萨说：‘如果众生，得了病虽然很轻，但是没有医药和照顾病人的人，即使遇到了医生，却给了错误的药物，本来不应该死的却横死了。还有相信世间的邪魔、外道、妖术之师，胡说八道，说些祸福，就产生恐惧和动摇，心不能保持正念，占卜求祸，杀害各种众生，祭祀神明，呼唤各种鬼怪，祈求福佑，想要延长寿命，最终也不能得到；愚痴迷惑，相信邪恶的错误见解，于是导致横死，堕入地狱，没有出头之日，这叫做第一种横死。第二种，横遭王法诛杀。第三种，打猎嬉戏，沉迷淫欲，嗜酒无度，放纵自己，横遭非人（鬼神）夺取精气。第四种，横遭火灾焚烧。第五种，横遭水溺。第六种，