Chinese
彼罪福，而处断之。是时，病人亲属、知识，若能为彼归依诸佛，种种庄严，如法供养。而彼神识，或经七日，或二七日，乃至七七日，如从梦觉，复本精神，皆自忆知善、不善业所得果报，由自证见业报不虚，乃至命难亦不造恶。是故，净信男子、女人，皆应受持七佛名号，随力所能，恭敬供养。” 尔时，具寿阿难问救脱菩萨曰：“善男子！恭敬供养彼七如来，其法云何？” 救脱菩萨言：“大德！若有病人及余灾厄，欲令脱者，当为其人七日七夜持八戒斋；应以饮食，及余资具，随其所有，供佛及僧；昼夜六时，恭敬礼拜七佛如来，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，其七灯状圆若车轮，乃至四十九夜，光明不绝；造杂彩幡四十九首，并一长幡四十九尺；放四十九生。如是即能离灾厄难，不为诸横、恶鬼所持。大德阿难！是为供养如来法式。若有于此七佛之中，随其一佛称名供养者，皆得如是无量功德，所求愿满，何况尽能具足供养？ “复次，大德阿难！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，尔时当于一切有情起慈悲心，放大恩赦，脱诸 他们会根据罪业和福报来判断和处置。这时，病人的亲属和朋友如果能为他皈依诸佛，用各种庄严物品如法供养，那么病人的神识，或者经过七天，或者十四天，乃至四十九天，就像从梦中醒来一样，恢复了精神，都能自己回忆起善业和不善业所得的果报。由于自己亲眼见到业报不虚，乃至面临生命危险也不会作恶。因此，具有清净信仰的男子、女人，都应该受持七佛（指药师琉璃光如来及其眷属）的名号，尽自己的能力，恭敬供养。 这时，具寿阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）问救脱菩萨（Saviour Bodhisattva）说：‘善男子！恭敬供养那七位如来（Tathagata，如来的十个称号之一），应该怎样做呢？’ 救脱菩萨说：‘大德！如果有人生病或者有其他灾难，想要脱离困境，应当为这个人持八关斋戒（Eight Precepts）七天七夜；应该用饮食以及其他资具，随自己的能力，供养佛和僧众；昼夜六时，恭敬礼拜七佛如来，读诵这部经四十九遍；点燃四十九盏灯，塑造那七位如来的七尊形像，每一尊像前各放置七盏灯，这七盏灯的形状要圆得像车轮一样，乃至四十九个夜晚，光明不间断；制作各种颜色的幡四十九首，以及一根长幡四十九尺；放生四十九条生命。这样就能脱离灾厄和苦难，不被各种横祸和恶鬼所控制。大德阿难！这就是供养如来的仪轨。如果有人在这七佛之中，随其一佛称名供养，都能得到这样无量的功德，所求的愿望都能满足，更何况是能够完全具足地供养呢？’ ‘此外，大德阿难！如果刹帝利（Kshatriya，古印度社会四种姓之一，指武士和统治者）灌顶王（crowned king）等，遇到灾难发生的时候，比如：人民大众的疾病瘟疫之难、他国入侵的侵逼之难、自己国家内部叛乱的叛逆之难、星宿出现变异怪象的星宿变怪之难、日食月食的薄蚀之难、不合时宜的风雨之难、过了时节不下雨的过时不雨之难，这些刹帝利灌顶王等，这时应当对一切有情众生发起慈悲之心，颁布大赦令，释放各种
English
They will judge and determine based on their sins and merits. At this time, if the patient's relatives and friends can take refuge in the Buddhas for him, and make offerings with various adornments according to the Dharma, then the patient's consciousness, either after seven days, or fourteen days, up to forty-nine days, will be like waking up from a dream, regaining their spirit, and they will all be able to recall the karmic consequences of their good and bad deeds. Because they have personally witnessed that karmic retribution is not false, they will not commit evil even when facing life-threatening situations. Therefore, men and women with pure faith should all uphold the names of the Seven Buddhas (referring to Bhaisajyaguru Vaidurya Prabharaja and his retinue), and make respectful offerings to the best of their ability. At this time, the Venerable Ananda (one of the Buddha's ten great disciples, known for his exceptional memory) asked the Saviour Bodhisattva: 'Good man! How should one respectfully make offerings to those seven Tathagatas (one of the ten titles of a Tathagata)?' The Saviour Bodhisattva said: 'Great Virtue! If someone is sick or has other calamities, and wants to escape from difficulties, one should uphold the Eight Precepts for that person for seven days and seven nights; one should use food and other resources, according to one's ability, to make offerings to the Buddha and the Sangha; during the six periods of day and night, one should respectfully prostrate and worship the Seven Buddhas, and recite this Sutra forty-nine times; one should light forty-nine lamps, sculpt seven images of those seven Tathagatas, and place seven lamps in front of each image, the shape of these seven lamps should be as round as a wheel, and the light should not be interrupted for forty-nine nights; one should make forty-nine colorful banners, and one long banner of forty-nine feet; one should release forty-nine lives. In this way, one can escape from disasters and difficulties, and not be controlled by various misfortunes and evil spirits. Great Virtue Ananda! This is the ritual for making offerings to the Tathagatas. If someone among these Seven Buddhas, recites the name and makes offerings to any one of them, they can obtain such immeasurable merits, and all their wishes will be fulfilled, let alone being able to make complete and sufficient offerings?' 'Furthermore, Great Virtue Ananda! If Kshatriya (one of the four castes in ancient Indian society, referring to warriors and rulers) crowned kings, etc., encounter disasters, such as: the calamity of diseases and plagues among the people, the calamity of invasion by other countries, the calamity of rebellion within one's own country, the calamity of strange phenomena in the stars, the calamity of solar and lunar eclipses, the calamity of untimely wind and rain, the calamity of no rain after the season, these Kshatriya crowned kings, etc., at this time should generate compassion towards all sentient beings, issue a general amnesty, and release all --------------------------------------------------------------------------------
Chinese
幽厄、苦恼众生，如前法式，供养诸佛。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，国内众生无病安乐，又无暴恶药叉等神共相恼乱，一切恶相悉皆隐没。而刹帝利灌顶王等，皆得增益寿命、色力，无病自在。 “大德阿难！若帝后妃主、储君王子、大臣辅相、宫中婇女、百官黎庶，为病所苦，及余厄难，亦应敬造七佛形像，读诵此经，然灯造幡，放诸生命，至诚供养，烧香散花，即得病苦销除，解脱众难。” 尔时，具寿阿难问救脱菩萨言：“善男子！云何已尽之命而可增益？” 救脱菩萨言：“大德！仁岂不闻如来说有九横死耶？由是世尊为说咒药，随事救疗，然灯造幡，修诸福业，以修福故，得延寿命。” 阿难问言：“九横云何？” 救脱菩萨言：“一者，若诸有情，得病虽轻，然无医药及看病者，设复遇医，不授其药，实不应死，而便横死；又信世间邪魔外道、妖㜸之师，妄说祸福，便生恐动，心不自正，卜问吉凶，杀诸众生，求神解奏，呼召魍魉，请福祈恩，欲冀延年，终不能得，愚迷倒见，遂令横死，入于地狱，无有出期。二者，横为王法之所诛戮。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 现代汉语译本 对于那些遭受幽暗和苦恼的众生，应如前述方法，供养诸佛。凭借这些善根以及诸佛如来的本愿力，能使他们的国界立即得到安宁，风调雨顺，五谷丰登，国内的众生没有疾病，安乐自在，也没有凶暴的药叉（Yaksha，一种守护神）等神祇来扰乱他们，一切不祥的征兆都将消失。而刹帝利（Kshatriya，古印度四大种姓之一，指武士和统治者）灌顶王等，都能增长寿命、容貌和力量，无病自在。 ‘大德阿难！如果帝后妃主、储君王子、大臣辅相、宫中婇女、百官黎庶，被疾病所困扰，或者遭遇其他灾难，也应当恭敬地塑造七佛的形像，诵读这部经典，点燃灯火，制作幡旗，放生各种生命，至诚地供养，焚香散花，就能消除疾病的痛苦，解脱各种灾难。’ 当时，具寿阿难问救脱菩萨说：‘善男子！如何使已经耗尽的寿命得以增长呢？’ 救脱菩萨说：‘大德！您难道没有听如来说过有九种横死吗？因此，世尊才宣说咒语和药物，根据情况进行救治，点燃灯火，制作幡旗，修习各种福业。通过修习福业，就能延长寿命。’ 阿难问道：‘哪九种横死呢？’ 救脱菩萨说：‘第一种，如果众生得了轻微的疾病，却没有医药和看护的人，即使遇到了医生，也不给他们用药，本来不应该死的，却横遭死亡；又相信世间的邪魔外道、妖妄的巫师，胡说祸福，便产生恐惧和动摇，内心不能保持正念，占卜吉凶，杀害各种众生，祈求神灵解救，呼唤魍魉（Wangliang，传说中的鬼怪），祈求福报和恩惠，想要以此延长寿命，最终却不能得到，因为愚昧和颠倒的见解，导致横死，堕入地狱，没有出期。第二种，横遭王法的诛杀。第三种，因为畋猎嬉戏，沉迷淫欲和嗜酒，放纵无度，横遭非人夺取精气。第四种，横遭火灾焚烧。第五种，横遭
English
English version For those beings who are suffering from darkness and distress, they should make offerings to all Buddhas in the manner described before. By the merit of these good deeds and the power of the original vows of the Tathagatas, their realms will immediately become peaceful, with favorable weather, abundant harvests, and the beings within the country will be free from illness and enjoy peace and happiness. There will be no violent Yakshas (a type of guardian deity) or other spirits to disturb them, and all inauspicious signs will disappear. The Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) crowned kings and others will have their lifespans, appearances, and strength increased, and they will be free from illness and at ease. 'Great virtuous Ananda! If empresses, consorts, crown princes, princes, ministers, counselors, palace maids, officials, and common people are afflicted by illness or encounter other calamities, they should also respectfully create images of the Seven Buddhas, recite this sutra, light lamps, make banners, release living beings, make sincere offerings, burn incense, and scatter flowers. They will then be able to eliminate the suffering of illness and be liberated from all calamities.' At that time, the venerable Ananda asked the Bodhisattva Savior from Suffering, 'Good man! How can a life that has already been exhausted be extended?' The Bodhisattva Savior from Suffering said, 'Great virtuous one! Have you not heard the Tathagata speak of the nine untimely deaths? Therefore, the World Honored One teaches mantras and medicines, providing remedies according to the circumstances, lighting lamps, making banners, and cultivating various meritorious deeds. By cultivating meritorious deeds, one can extend one's lifespan.' Ananda asked, 'What are the nine untimely deaths?' The Bodhisattva Savior from Suffering said, 'The first is that if beings contract a minor illness but have no medicine or caregivers, and even if they encounter a doctor, they are not given medicine, they should not die, but they die an untimely death. Also, they believe in worldly demons, heretics, and deceitful sorcerers who falsely predict fortune and misfortune, causing them to become fearful and agitated. Their minds cannot remain righteous, and they consult oracles about good and bad omens, killing various living beings, seeking divine intervention, summoning Wangliang (legendary ghosts), and praying for blessings and favors, hoping to extend their lives. Ultimately, they cannot achieve this. Due to their ignorance and distorted views, they die an untimely death and fall into hell, with no hope of release. The second is being executed by the law of the king. The third is due to hunting, playing, indulging in lust and alcohol, and being unrestrained, resulting in non-humans stealing their vital essence. The fourth is being burned to death by fire. The fifth is being --------------------------------------------------------------------------------
Chinese
水溺。六者，横为种种恶兽所啖。七者，横堕山崖。八者，横为毒药、厌祷、咒诅、起尸鬼等之所中害。九者，饥渴所困，不得饮食，而便横死。是为如来略说横死有此九种，其余复有无量诸横，难可具说。 “复次，阿难！彼琰魔王，簿录世间所有名籍。若诸有情，不孝、五逆、毁辱三宝、坏君臣法、破于禁戒，琰魔法王随罪轻重，考而罚之。是故，我今劝诸有情，然灯造幡，放生修福，令度苦厄，不遭众难。” 尔时，众中有十二药叉大将，俱在会坐。其名曰： 宫毗罗大将， 跋折罗大将， 迷企罗大将， 頞你罗大将， 末你罗大将， 娑你罗大将， 因陀罗大将， 波夷罗大将， 薄呼罗大将， 真达罗大将， 朱杜罗大将， 毗羯罗大将。 此十二药叉大将，一一各有七千药叉以为眷属，同时举声，白佛言：“世尊！我等今者，蒙佛威力，得闻七佛如来名号，于诸恶趣无复怖畏。我等相率，皆同一心，乃至尽形，归佛、法、僧，誓当荷负一切有情，为作义利，饶益安乐。随于何处城邑、聚落、空闲林中，若有此经流布读诵，或复受持七佛名号，恭敬供养者，我等眷属卫护是人，令脱众难，所有愿求悉令满足。或有疾厄，求度脱者，亦应读诵此经，以五色缕 现代汉语译本 被水淹死。第六种，被各种凶恶的野兽吞食。第七种，从山崖上坠落。第八种，被毒药、诅咒、厌胜之术、起尸鬼等所伤害。第九种，被饥饿和干渴所困扰，无法得到饮食，因而横死。这些就是如来（Tathagata）简略地说的九种横死，其余还有无数种横死，难以全部说尽。 ‘再者，阿难（Ananda）！那琰魔王（Yama），记录着世间所有人的名籍。如果那些众生，不孝顺父母、犯下五逆重罪、诋毁侮辱佛法僧三宝（Three Jewels）、破坏君臣之道、违犯禁戒，琰魔法王（Yama）会根据罪行的轻重，进行考核并加以惩罚。因此，我现在劝告各位众生，点灯造幡，放生修福，以求度过苦难，不遭遇各种灾祸。’ 这时，大众中有十二药叉大将（Twelve Yaksha Generals），都在法会现场。他们的名字是： 宫毗罗大将（Kumbhira），跋折罗大将（Vajra）， 迷企罗大将（Mihira），頞你罗大将（Andira）， 末你罗大将（Manira），娑你罗大将（Sandila）， 因陀罗大将（Indra），波夷罗大将（Pajra）， 薄呼罗大将（Bakkula），真达罗大将（Cindala）， 朱杜罗大将（Catura），毗羯罗大将（Vikala）。 这十二药叉大将（Twelve Yaksha Generals），每一位都各有七千药叉（Yakshas）作为眷属，同时发出声音，对佛说：‘世尊（World-Honored One）！我们现在，蒙受佛的威力，得闻七佛如来（Seven Buddhas）的名号，对于各种恶道不再感到恐惧。我们互相带领，都同一心，乃至尽此一生，归依佛、法、僧（Three Jewels），发誓承担一切众生的责任，为他们创造利益和安乐。无论在哪个城市、村落、空闲的树林中，如果有这部经流传读诵，或者有人受持七佛（Seven Buddhas）的名号，恭敬供养他们，我们这些眷属都会卫护这个人，使他脱离各种灾难，所有愿望都能够满足。或者有人身患疾病，求得解脱，也应该读诵这部经，用五色丝线……’