English
English version ‘When I attain Bodhi, if there are sentient beings whose faculties are incomplete, who are ugly and dull, deaf, blind, mute, crippled, hunchbacked, afflicted with leucoderma, epilepsy, or madness, and oppressed by various illnesses and sufferings; if they hear my name and sincerely recite it, they will all become handsome and upright, and all their illnesses will be cured. ‘The Seventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are poor and destitute, without refuge, oppressed by various illnesses, without medicine or doctors; may they, upon hearing my name even briefly, have all their illnesses dispelled, their families flourish, their wealth be abundant, and their bodies and minds be at peace, until they attain Bodhi. ‘The Eighth Great Vow: May I, in my next life, when I attain Bodhi, if there are women who are oppressed by the various sufferings of being a woman, and who are extremely disgusted with their female bodies, wishing to abandon them; if they hear my name and sincerely recite it, they will, in their present lives, be transformed into men, possessing the characteristics of a man, until they attain Bodhi. ‘The Ninth Great Vow: May I, in my next life, when I attain Bodhi, cause all sentient beings to escape the nets of Mara (the demon), and may all those who hold various wrong views be embraced and led to generate right views, gradually cultivating the practices of all Bodhisattvas, until they attain Bodhi. ‘The Tenth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are imprisoned by the laws of the king, confined in prisons, subjected to shackles and whippings, even to capital punishment, and who are oppressed by numerous sufferings, causing worry and distress, without a moment of joy; if they hear my name, by the power of my blessings and majestic virtue, may they all be liberated from all worries and sufferings, until they attain Bodhi. ‘The Eleventh Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who are tormented by the flames of hunger, and who, in order to seek food, create various evil deeds; if they hear my name and sincerely recite it, I shall first provide them with the finest and most delicious food, satisfying them as they wish, and then with the taste of the Dharma (teachings), causing them to dwell in supreme bliss, until they attain Bodhi. ‘The Twelfth Great Vow: May I, in my next life, when I attain Bodhi, if there are sentient beings who have no clothes on their bodies, and who are tormented by mosquitoes, heat, and cold; if they hear my name and sincerely recite it, they will immediately obtain various kinds of clothes according to their preferences, --------------------------------------------------------------------------------
Chinese
种上妙衣服、宝庄严具、伎乐香华，皆令满足，离诸苦恼，乃至菩提。 “曼殊室利！是为药师琉璃光如来、应、正等觉，行菩萨道时，所发十二微妙上愿。” 药师琉璃光七佛本愿功德经卷上 大正藏第 14 册 No. 0451 药师琉璃光七佛本愿功德经 药师琉璃光七佛本愿功德经卷下 大唐三藏法师义净于佛光内寺译 尔时，佛告曼殊室利：“彼药师琉璃光如来，行菩萨道时，所发大愿，及彼佛土功德庄严，我于一劫、若过一劫，说不能尽。然彼佛土纯一清净，无诸欲染，亦无女人及三恶趣、苦恼之声，以净琉璃而为其地，城阙、宫殿，及诸廊宇、轩窗、罗网，皆七宝成，亦如西方极乐世界功德庄严。于彼国中，有二菩萨，一名日光遍照，二名月光遍照，于彼无量菩萨众中而为上首，能持彼佛正法宝藏。是故，曼殊室利！若有净信男子、女人，应当愿生彼佛世界。 “复次，曼殊室利！若有众生，不识善恶，惟怀贪惜，不知惠施及施果报，愚痴少智，无有信心；多畜珍财，勤劳守护，见乞者来，心生不喜；设不获已，行惠施时，如割身肉，深生吝惜。复有无量悭贪有情，积集资财，然于自身，尚不能用，况当供给父母、妻子、奴婢、仆使及来乞者？彼诸有情， 供养上等的衣服、珍贵的装饰品、音乐和香花，使他们都得到满足，远离一切痛苦烦恼，直至证得菩提。 ‘曼殊室利（Manjusri，文殊菩萨）！这就是药师琉璃光如来（Bhaisajyaguru，药师佛）、应、正等觉（Arhat，应供；Samyaksambuddha，正等觉）在行菩萨道时所发的十二个微妙殊胜的愿望。’ 《药师琉璃光七佛本愿功德经》卷上 大正藏第14册 No. 0451 《药师琉璃光七佛本愿功德经》 《药师琉璃光七佛本愿功德经》卷下 大唐三藏法师义净于佛光内寺译 那时，佛告诉曼殊室利：‘那位药师琉璃光如来在行菩萨道时，所发的大愿，以及他佛土的功德庄严，我即使说一个劫，或者超过一个劫，也说不完。然而，他的佛土纯净无染，没有各种欲望的污染，也没有女人和三恶道（地狱、饿鬼、畜生）的痛苦之声。那里以清净的琉璃为地，城墙、宫殿，以及各种走廊、窗户、罗网，都是用七宝造成的，也像西方极乐世界那样功德庄严。在那国土中，有两位菩萨，一名日光遍照（Suryaprabha），二名月光遍照（Candraprabha），在无量菩萨众中作为首领，能够护持那佛的正法宝藏。因此，曼殊室利！如果有清净信心的男子、女人，应当发愿往生到那个佛的世界。’ ‘再者，曼殊室利！如果有众生，不辨善恶，只怀着贪婪吝啬之心，不知道布施和布施的果报，愚痴少智，没有信心；积蓄很多珍贵的财物，辛勤地守护，看到乞讨的人来，心里不高兴；即使不得已而行布施时，也像割自己的肉一样，深深地感到吝惜。还有无数悭贪的有情，积聚资财，然而对于自己，尚且不能使用，何况是供给父母、妻子、奴婢、仆人和前来乞讨的人呢？那些有情，
English
Providing them with the finest clothes, precious ornaments, music, and fragrant flowers, fulfilling all their needs, freeing them from all suffering and distress, and leading them to Bodhi. 'Manjusri! These are the twelve subtle and supreme vows made by the Tathagata Bhaisajyaguru (Medicine Buddha), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One), when he was practicing the Bodhisattva path.' The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru, Volume 1 Taisho Tripitaka Volume 14, No. 0451, The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Bhaisajyaguru, Volume 2 Translated by the Tripitaka Master Yijing of the Great Tang Dynasty at Foguang Temple At that time, the Buddha told Manjusri: 'The great vows made by that Tathagata Bhaisajyaguru when he was practicing the Bodhisattva path, and the meritorious adornments of his Buddha-land, I could not finish describing even in one kalpa, or even more than one kalpa. However, his Buddha-land is purely immaculate, free from all defilements of desire, without women or the sounds of suffering from the three evil realms (hell, hungry ghosts, and animals). The ground is made of pure lapis lazuli, and the city walls, palaces, corridors, windows, and nets are all made of the seven treasures, just like the meritorious adornments of the Western Pure Land of Ultimate Bliss. In that land, there are two Bodhisattvas, one named Suryaprabha (Sunlight Illuminating All), and the other named Candraprabha (Moonlight Illuminating All), who are the leaders among the immeasurable Bodhisattva assembly, and are able to uphold the treasury of the Buddha's true Dharma. Therefore, Manjusri! If there are men and women of pure faith, they should aspire to be reborn in that Buddha's world.' 'Furthermore, Manjusri! If there are sentient beings who do not discern good from evil, only harboring greed and stinginess, not knowing about giving and the karmic results of giving, foolish and lacking wisdom, without faith; they accumulate much precious wealth, diligently guarding it, and when they see beggars coming, they are unhappy; even if they are compelled to give, it is like cutting off their own flesh, and they feel deep stinginess. There are also countless stingy sentient beings who accumulate wealth, but they cannot even use it for themselves, let alone provide for their parents, wives, servants, and those who come to beg? Those sentient beings, --------------------------------------------------------------------------------
Chinese
从此命终，生饿鬼中，或傍生趣。由昔人间曾闻药师琉璃光如来名故，虽在恶趣，还得忆念彼如来名，即于彼没，生在人中，得宿命智，念畏恶趣苦，不乐欲乐，好行惠施，赞叹施者，所有财物无悭吝心，渐次尚能以头目、手足、血肉、身分施来求者，况余财物？ “复次，曼殊室利！若复有人，归依世尊，受诸学处，而破坏戒威仪，及坏正见；诸有持戒正见，不求多闻，于佛所说契经深义不能解了；虽有多闻，而怀憍慢，由慢心故，自是非他，嫌谤正法，为魔伴党。如是愚人，自行邪见，复令无量百千俱胝有情堕大险坑。此诸有情，堕于地狱、傍生、鬼趣，若曾闻此药师琉璃光如来名号，由彼如来本愿威力，于地狱中忆佛名号，从彼命尽，还生人间。正见精进，意乐调善，舍俗出家，于佛法中受持学处，无有毁犯，正见多闻，解甚深义，离于憍慢，不谤正法，不为魔伴，渐次修行诸菩萨行，乃至菩提。 “复次，曼殊室利！若诸有情，悭贪嫉妒，造诸恶业，自赞毁他，命终当堕三恶趣中，无量千岁受诸剧苦；从彼终已，来生人间，或作牛、马、驼、驴之属，恒被鞭挞，饥渴缠心，身常负重，困苦疲极；若得为人，生居下贱、奴婢、仆使，被他驱役，恒不自在。由昔人中曾闻药师琉璃光如来名号，彼善根 现代汉语译本 此人命终之后，会转生到饿鬼道或者畜生道。因为过去在人间曾经听闻过药师琉璃光如来（Bhaisajyaguru-vaiḍūrya-prabhā-rāja，药师佛）的名号，即使身处恶道，还能忆念起那位如来的名号，从而在那个恶道结束后，转生到人间，获得宿命通（pubbe-nivāsānussati-ñāṇa，回忆前世的能力），忆念到恶道的痛苦，不贪恋世俗的享乐，喜欢行善布施，赞叹布施的人，对于所有的财物没有吝啬之心，逐渐地甚至能将头目、手足、血肉、身体施舍给前来乞求的人，更何况是其他的财物呢？ ‘再者，曼殊室利（Mañjuśrī，文殊菩萨）！如果有人皈依世尊（Bhagavān，佛陀），受持各种戒律，却破坏了戒律的威仪，以及错误的见解；那些持戒且有正见的人，不求多闻，对于佛所说的经典深奥含义不能理解；虽然多闻，却怀有骄慢之心，因为骄慢的缘故，自以为是，诽谤他人，嫌弃毁谤正法，成为魔的同党。这样的愚人，自己奉行邪见，又让无数百千俱胝的有情众生堕入大险坑。这些有情众生，堕入地狱、畜生、饿鬼道，如果曾经听闻过这位药师琉璃光如来的名号，凭借那位如来的本愿威力，在地狱中忆念佛的名号，从地狱结束后，还能转生到人间。具有正见，精进修行，心意调和善良，舍弃世俗出家，在佛法中受持戒律，没有毁犯，具有正见，多闻佛法，理解甚深的含义，远离骄慢，不诽谤正法，不成为魔的同党，逐渐修行各种菩萨行，乃至证得菩提（bodhi，觉悟）。’ ‘再者，曼殊室利！如果众生悭贪嫉妒，造作各种恶业，自我赞扬而毁谤他人，命终之后应当堕入三恶道中，无数千年遭受各种剧烈的痛苦；从恶道结束后，转生到人间，或者成为牛、马、骆驼、驴等畜生，经常遭受鞭打，饥渴缠绕内心，身体经常负重，困苦疲惫；如果能够做人，则会出生在边地，成为奴婢、仆人，被他人驱使，经常不自由。因为过去在人间曾经听闻过药师琉璃光如来的名号，凭借这个善根，
English
English version After this life ends, they will be reborn in the realm of hungry ghosts or as animals. Because they had heard the name of Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja (Medicine Buddha) in their previous human life, even if they are in the evil realms, they can still remember the name of that Tathāgata. Then, after that evil realm ends, they will be reborn in the human realm, gaining the knowledge of past lives (pubbe-nivāsānussati-ñāṇa), remembering the suffering of the evil realms, not being attached to worldly pleasures, liking to practice generosity, praising those who give, having no stinginess towards all possessions, and gradually even being able to give their head, eyes, hands, feet, blood, flesh, and body to those who come to ask, let alone other possessions? 'Furthermore, Mañjuśrī! If there are people who take refuge in the Bhagavan (Buddha), receive various precepts, but break the dignity of the precepts and have wrong views; those who uphold the precepts and have right views, do not seek much learning, and cannot understand the profound meaning of the sutras spoken by the Buddha; although they have much learning, they harbor arrogance, and because of arrogance, they are self-righteous, slander others, despise and slander the Dharma, and become companions of Mara. Such foolish people, practicing wrong views themselves, also cause countless hundreds of thousands of koṭis of sentient beings to fall into great pits of danger. These sentient beings, falling into hell, the animal realm, and the realm of hungry ghosts, if they have ever heard the name of this Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja, by the power of that Tathāgata's original vows, they will remember the Buddha's name in hell, and after their life in hell ends, they will be reborn in the human realm. They will have right views, practice diligently, have a harmonious and good mind, renounce the secular life and become monks, uphold the precepts in the Buddha's Dharma without breaking them, have right views, learn much about the Dharma, understand the profound meaning, be free from arrogance, not slander the Dharma, not be companions of Mara, and gradually cultivate the practices of the Bodhisattvas, until they attain Bodhi (enlightenment).' 'Furthermore, Mañjuśrī! If sentient beings are stingy and jealous, create various evil karmas, praise themselves and slander others, after their lives end, they should fall into the three evil realms, suffering various severe pains for countless thousands of years; after their time in the evil realms ends, they will be reborn in the human realm, or become animals such as cows, horses, camels, and donkeys, constantly being whipped, with hunger and thirst tormenting their minds, their bodies constantly carrying heavy loads, and being exhausted and tired; if they can become humans, they will be born in remote areas, becoming slaves, servants, and maids, being driven by others, and constantly not being free. Because they had heard the name of Bhaiṣajyaguru-vaiḍūrya-prabhā-rāja in their previous human life, by this good root, --------------------------------------------------------------------------------