Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata (藥師琉璃光如來本願功德經)
Sutra of the Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata
藥師琉璃光如來本願功德經
Translation into Chinese by Tripitaka Master Hsuan Tsang (Text) Tripitaka Master Yi Jing (Mantra) of Tang Dynasty (ca. A.D. 700) 大唐三藏法師玄奘奉 詔譯
Translation into English by The Buddhist Text Translation Society, Dharma Realm Buddhist University, City Of Ten Thousand Buddhas (1997) Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaishali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas, Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them. 如是我聞。 一時薄伽梵游化諸國至廣嚴城住樂音樹下。與大苾芻眾八千人俱。菩薩摩訶薩三萬六千。及國王大臣婆羅門居士。天龍藥叉人非人等。無量大眾恭敬圍繞而為說法。
At that time, the Dharma Prince Manjushri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan,
“World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.” 爾時曼殊室利法王子。承佛威神從座而起偏袒一肩右膝著地。向薄伽梵曲躬合掌白言。世尊。惟願演說如是相類諸佛名號及本大願殊勝功德。令諸聞者業障銷除。為欲利樂像法轉時諸有情故。
The Buddha then praised the Pure Youth Manjushri:
“Good indeed! Good indeed, Manjushri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.” 爾時世尊讚曼殊室利童子言。善哉善哉曼殊室利。汝以大悲勸請我說諸佛名號本願功德。為拔業障所纏有情。利益安樂像法轉時諸有情故。汝今諦聽極善思惟。當為汝說。
Manjushri said, “Please do speak. We are glad to listen.”
The Buddha told Manjushri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjushri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek. 曼殊室利言。唯然願說。我等樂聞佛告曼殊室利。東方去此過十殑伽沙等佛土。有世界名淨琉璃。佛號藥師琉璃光如來應正等覺明行圓滿善逝世間解無上丈夫調御士天人師佛薄伽梵。曼殊室利。彼佛世尊藥師琉璃光如來。本行菩薩道時發十二大願。令諸有情所求皆得。
The First Great Vow:
‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’ 第一大願。願我來世得阿耨多羅三藐三菩提時。自身光明熾然。照曜無量無數無邊世界。以三十二大丈夫相八十隨好莊嚴其身。令一切有情如我無異。
The Second Great Vow:
‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’ 第二大願。願我來世得菩提時。身如琉璃內外明徹淨無瑕穢。光明廣大功德巍巍。身善安住焰網莊嚴過于日月。幽冥眾生悉蒙開曉。隨意所趣作諸事業。
The Third Great Vow:
‘I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.’ 第三大願。願我來世得菩提時。以無量無邊智慧方便。令諸有情皆得無盡。所受用物。莫令眾生有所乏少。
The Fourth Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.’ 第四大願。願我來世得菩提時。若諸有情行邪道者。悉令安住菩提道中。若行聲聞獨覺乘者。皆以大乘而安立之。
The Fifth Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.’ 第五大願。願我來世得菩提時。若有無量無邊有情。于我法中修行梵行。一切皆令得不缺戒具三聚戒。設有毀犯聞我名已。還得清淨不墮惡趣。
The Sixth Great Vow:
‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.’ 第六大願。願我來世得菩提時。若諸有情。其身下劣諸根不具。丑陋頑愚盲聾喑啞攣躄背僂白癩癲狂種種病苦。聞我名已一切皆得端正黠慧。諸根完具無諸疾苦。
The Seventh Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor,without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.’ 第七大願。願我來世得菩提時。若諸有情。眾病逼切無救無歸無醫無藥無親無家貧窮多苦。我之名號一經其耳。眾病悉得除身心安樂。家屬資具悉皆豐足。乃至證得無上菩提。
The Eighth Great Vow:
‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.’ 第八大願。願我來世得菩提時。若有女人。為女百惡之所逼惱。極生厭離願舍女身。聞我名已一切皆得轉女成男具丈夫相。乃至證得無上菩提。
The Ninth Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.’
第九大願。願我來世得菩提時。令諸有情。出魔罥網。解脫一切外道纏縛。若墮種種惡見稠林。皆當引攝置于正見。漸令修習諸菩薩行速證無上正等菩提。 The Tenth Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.’ 第十大願。願我來世得菩提時。若諸有情。王法所錄。縲縛鞭撻系閉牢獄或當刑戮。及余無量災難凌辱悲愁煎迫。身心受苦。若聞我名。以我福德威神力故。皆得解脫一切憂苦。
The Eleventh Great Vow:
‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.’ 第十一大願。願我來世得菩提時。若諸有情。饑渴所惱。為求食故造諸惡業。得聞我名專念受持。我當先以上妙飲食飽足其身。後以法味。畢竟安樂而建立之。
The Twelfth Great Vow:
‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music, and various kinds of talents, so that all their hearts’ delights will be fulfilled.’ 第十二大願。願我來世得菩提時。若諸有情。貧無衣服。蚊虻寒熱晝夜逼惱。若聞我名專念受持。如其所好即得種種上妙衣服。亦得一切寶莊嚴具華鬘涂香鼓樂眾伎。隨心所玩皆令滿足。
“Manjushri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.”
“Moreover, Manjushri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.”
“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls , towers, palace pavilions, studios, windows, and latticework, are all made of the seven treasures.
The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss.”
“Residing in that land are two Bodhisattvas, Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha.
They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata.
Therefore, Manjushri, all good men and women who have faith should vow to be born in that Buddha’s land.” 曼殊室利。是為彼世尊藥師琉璃光如來應正等覺行菩薩道時所發十二微妙上願復次曼殊室利。彼世尊藥師琉璃光如來行菩薩道時。所發大願及彼佛土功德莊嚴。我若一劫若一劫余說不能盡。然彼佛土一向清淨無有女人。亦無惡趣及苦音聲。琉璃為地。金繩界道。城闕宮閣軒窗羅網皆七寶成。亦如西方極樂世界。功德莊嚴等無差別。于其國中有二菩薩摩訶薩。一名日光遍照。二名月光遍照。是彼無量無數菩薩眾之上首。悉能持彼世尊藥師琉璃光如來正法寶藏。是故曼殊室利諸有信心善男子善女人等。應當願生彼佛世界。
At that time, the World Honored One again spoke to the Pure Youth Manjushri saying,
“Manjushri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret. 爾時世尊復告曼殊師利童子言。曼殊室利。有諸眾生。不識善惡唯懷貪吝。不知布施及施果報。愚痴無智闕于信根。多聚財寶勤加守護。見乞者來其心不喜。設不獲已而行施時。如割身肉深生痛惜。
“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!” 復有無量慳貪有情。積集資財。于其自身尚不受用。何況能與父母妻子奴婢作使及來乞者。彼諸有情從此命終。生餓鬼界或傍生趣。由昔人間曾得暫聞藥師琉璃光如來名故。念在惡趣。暫得憶念彼如來名。即于念時從彼處沒還生人中。得宿命念畏惡趣苦不樂欲樂。好行惠施讚嘆施者。一切所有悉無貪惜。漸次尚能以頭目手足血肉身分施來求者。況余財物。
“Moreover, Manjushri, there are beings who, although they study under the Tathagata, nonetheless violate the shila. Others, although they do not violate the shila, nonetheless transgress the rules and regulations.
Others, although they do not violate the shila or rules and regulations, nonetheless destroy their own proper views.
Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks.
Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practicesand cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies. 復次曼殊室利。若諸有情。雖于如來受諸學處。而破尸羅。有雖不破尸羅而破軌則。有于尸羅軌則雖得不壞然毀正見。有雖不毀正見而棄多聞于佛所說契經深義不能解了。有雖多聞而增上慢。由增上慢覆蔽心故。自是非他嫌謗正法為魔伴黨。如是愚人自行邪見。復令無量俱胝有情墮大險坑。此諸有情。應于地獄傍生鬼趣流轉無窮。若得聞此藥師琉璃光如來名號。便舍惡行修諸善法。不墮惡趣。
If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder’s life. They will take up and maintain study of the Tathagata’s Dharma without any violation, they will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride.
They will not slander the Proper Dharma and will never join the ranks of demons.
They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.” 設有不能舍諸惡行修行善法。墮惡趣者。以彼如來本願威力。令其現前暫聞名號。從彼命終還生人趣。得正見精進善調意樂。便能舍家趣于非家如來法中。受持學處無有毀犯。正見多聞解甚深義。離增上慢不謗正法。不為魔伴。漸次修行諸菩薩行速得圓滿。
“Moreover, Manjushri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering.
After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads.
Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease. 復次曼殊室利。若諸有情慳貪嫉妒自讚毀他。當墮三惡趣中。無量千歲受諸劇苦。受劇苦已。從彼命終來生人間。作牛馬駝驢。恆被鞭撻。飢渴逼惱。又常負重隨路而行。或得為人生居下賤。作人奴婢受他驅役。恆不自在。
If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.” 若昔人中。曾聞世尊藥師琉璃光如來名號。由此善因今復憶念至心歸依以佛神力眾苦解脫。諸根聰利智慧多聞。恒求勝法常遇善友。永斷魔罥破無明谷禾卵。竭煩惱河解脫一切生老病死憂愁苦惱。
“Moreover, Manjushri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves.
In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma.
Never willing to benefit and forgive others, they scheme to harm one another instead.
They pray to the spirits of the mountain forests,trees, and graves.
They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasa ghosts. 復次曼殊室利。若諸有情好喜乖離更相斗訟惱亂自他。以身語意造作增長種種惡業。展轉常為不饒益事。互相謀害。告召山林樹塚等神。殺諸眾生取其血肉祭祀藥叉羅剎娑等。
They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras.
They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies. 書怨人名作其形像以惡咒術而咒咀之。厭媚蠱道咒起尸鬼。令斷彼命及壞其身。
However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm.
The evildoers will become kind to one another.They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity.
Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.” 是諸有情若得聞此藥師琉璃光如來名號彼諸惡事悉不能害。一切展轉皆起慈心。利益安樂無損惱意及嫌恨心。各各歡悅于自所受生于喜足。不相侵凌互為饒益。
“Moreover, Manjushri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts, either for one year or for three months, practicing and studying them.
With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm.
However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are:
Manjushri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. 復次曼殊室利。若有四眾苾芻苾芻尼鄔波索迦鄔波斯迦。及余淨信善男子善女人等。有能受持八分齋戒。或經一年或復三月受持學處。以此善根願生西方極樂世界無量壽佛所。聽聞正法而未定者。若聞世尊藥師琉璃光如來名號。
Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.
Or they may be born in the heavens due to this cause.
Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again. 臨命終時有八菩薩。乘神通來示其道路。即于彼界種種雜色眾寶華中自然化生。或有因此生于天上。雖生天中而本善根亦未窮盡。不復更生諸余惡趣。
When their life in the heavens ends, they will be born among people again.
They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds.
Or they may be born as kshatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance. they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.” 天上壽盡還生人間。或為輪王統攝四洲。威德自在安立無量百千有情于十善道。或生剎帝利婆羅門居士大家。多饒財寶倉庫盈溢。形相端嚴眷屬具足。聰明智慧。勇健威猛如大力士。若是女人得聞世尊藥師如來名號至心受持。于後不復更受女身。
“Moreover, Manjushri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sickness and sufferings.
Some suffered from diseases such as emaciation,atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths.
He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.” ‘復次、曼殊室利！彼藥師琉璃光如來得菩提時，由本願力，觀諸有情，遇眾病苦瘦攣、乾消、黃熱等病；或被厭魅、蠱毒所中；或復短命，或時橫死；欲是等病苦消除所求願滿’。
At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.”
After he entered this samadhi, a great light came forth from his flesh-cowl.
From amid that light he proclaimed this magnificent dharani: 時彼世尊，入三摩地，名曰除滅一切眾生苦惱。既入定已，于肉髻中出大光明，光中演說，大陀羅尼曰： Na mo bo qie fa di Bi sha she Ju lu bi liu li Bo la po He la she ye Da tuo jie duo ye E la he di San miao san pu tuo ye Da zhi tuo nan Bi sha shi Bi sha shi Bi sha she San mo jie di Suo he. “那謨薄伽筏帝，裨殺社窶嚕，薛琉璃缽剌婆喝囉闍也，怛陀揭多耶，阿羅訶帝，三藐三勃陀耶。怛姪阤：唵，鞞殺逝，鞞殺逝，鞞殺社，三沒揭帝娑訶”。
After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings’ sicknesses and sufferings were cast off, and they felt peaceful and happy.
爾時、光中說此咒已，大地震動，放大光明，一切眾生病苦皆除，受安隱樂。
“Manjushri, if you see a man (or a woman) who is ill, you should single-mindedly and frequently clean and bathe him and rinse his mouth. Provide him with food, medicine, or water that is free of insects, over any of which the dharanihas been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone.
If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi.
’曼殊室利！若見男子、女人有病苦者，應當一心，為彼病人，常清淨澡漱，或食、或藥、或無蟲水、咒一百八遍，與彼服食，所有病苦悉皆消滅。若有所求，志心念誦，皆得如是無病延年；命終之後，生彼世界，得不退轉，乃至菩提。
Therefore, Manjushri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata they should always recite this mantra and never forget it.”
是故曼殊室利！若有男子、女人，于彼藥師琉璃光如來，至心殷重，恭敬供養者，常持此咒，勿令廢忘’。
“Moreover, Manjushri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers,incense, perfumed balms, and various kinds of music before an image of that Buddha.
’復次、曼殊室利！若有淨信男子女人，得聞藥師琉璃光如來應正等覺所有名號，聞已誦持。晨嚼齒木，澡漱清淨，以諸香花，燒香、涂香，作眾伎樂，供養形象。
They should personally write out this Sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want.
In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”
于此經典，若自書，若教人書，一心受持，聽聞其義。于彼法師，應修供養：一切所有資身之具，悉皆施與，勿令乏少。如是便蒙諸佛護念，所求願滿，乃至菩提’。
At that time, the Pure Youth Manjushri said to the Buddha,
“World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.”
爾時、曼殊室利童子白佛言：’世尊！我當誓于像法轉時，以種種方便，令諸淨信善男子、善女人等，得聞世尊藥師琉璃光如來名號，乃至睡中亦以佛名覺悟其耳。
“World Honored One, there may be those who accept and uphold this Sutra, read and recite it,explain its meanings for others, write it out themselves, or tell others to write it out.
They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music.
They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra.
世尊！若于此經受持讀誦。或復為他演說開示；若自書、若教人書；恭敬尊重，以種種華香、涂香、末香、燒香、花鬘、瓔珞、幡蓋、伎樂，而為供養；以五色彩，作囊盛之；掃灑淨處，敷設高座，而用安處。
At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.
World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death.
In addition, none of them will be robbed of his vital energy by evil ghosts and spirits.
Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”
爾時、四大天王與其眷屬，及余無量百千天眾，皆詣其所，供養守護。世尊！若此經寶流行之處，有能受持，以彼世尊藥師琉璃光如來本願功德，及聞名號，當知是處無復橫死；亦復不為諸惡鬼神奪其精氣，設已奪者，還得如故，身心安樂’。
The Buddha told Manjushri, “So it is, so it is! It is exactly as you say, Manjushri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers.
佛告曼殊室利：’如是！如是！如汝所說。曼殊室利！若有淨信善男子、善女人等，欲供養彼世尊藥師琉璃光如來者，應先造立彼佛形像，敷清淨座而安處之。散種種花，燒種種香，以種種幢幡莊嚴其處。
For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.
Playing musical instruments and singing praises,they should circumambulate to the right of the Buddha’s image.
七日七夜，受八分齋戒，食清淨食，澡浴香潔，著清淨衣，應生無垢濁心，無怒害心，于一切有情起利益安樂，慈、悲、喜、舍平等之心，鼓樂歌讚，右繞佛像。
Moreover, they should recall the merit and virtue of that Tathagata’s past vows.
They should read and recite this Sutra, ponder its meaning, and lecture on and explain it.
Then, they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.
復應念彼如來本願功德，讀誦此經，思惟其義，演說開示。隨所樂求，一切皆遂：求長壽，得長壽，求富饒，得富饒，求官位得官位，求男女得男女’。
“Moreover, if a person who suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.
’若復有人，忽得惡夢，見諸惡相；或怪鳥來集；或于住處百怪出現。此人若以眾妙資具，恭敬供養彼世尊藥師琉璃光如來者，惡夢、惡相諸不吉祥，皆悉隱沒，不能為患。
When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things.
When other countries invade or when there arethieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well. 或有水、火、刀、毒、懸險、惡象、師子、虎、狼、熊、羆、毒蛇、惡蠍、蜈蚣、蚰蜒、蚊、虻等布；若能至心憶念彼佛，恭敬供養，一切怖畏皆得解脫。若他國侵擾，盜賊反亂，憶念恭敬彼如來者，亦皆解脫’。
Moreover, Manjushri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni.
Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies.
If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.”
’復次、曼殊室利！若有淨信善男子、善女人等，乃至盡形不事余天，唯當一心，歸佛法僧，受持禁戒：若五戒、十戒，菩薩四百戒、苾芻二百五十戒，比丘尼五百戒。于所受中或有毀犯，怖墮惡趣，若能專念彼佛名號，恭敬供養者，必定不受三惡趣生。
“If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy.
He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.”
或有女人，臨當產時，受于極苦；若能志心稱名禮讚，恭敬供養彼如來者，眾苦皆除。所生之子，身分具足，形色端正，見者歡喜，利根聰明，安隱少病，無有非人，奪其精氣’。
At that time the World Honored One said to Ananda:
“The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?” 爾時、世尊告阿難言：’如我稱揚彼世尊藥師琉璃光如來所有功德，此是諸佛甚深行處，難可解了，汝為信不？
Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas’ karmas of body, speech and mind are pure. World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.”
阿難白言：‘大德世尊！我于如來所說契經不生疑惑，所以者何？一切如來身語意業無不清淨。世尊！此日月輪可令墮落，妙高山王可使傾動，諸佛所言無有異也’。
“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves, ‘How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata?’
Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly”
‘世尊！有諸眾生，信根不具，聞說諸佛甚深行處，作是思惟：云何但念藥師琉璃光如來一佛名號，便獲爾所功德勝利？由此不信，返生誹謗。彼于長夜失大利樂，墮諸惡趣，流轉無窮！’
The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.
佛告阿難：‘是諸有情若聞世尊藥師琉璃光如來名號，至心受持，不生疑惑，墮惡趣者無有是處’。
Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata.
Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.
’阿難！此是諸佛甚深所行，難可信解；汝今能受，當知皆是如來威力。阿難！一切聲聞、獨覺，及未登地諸菩薩等，皆悉不能如實信解，唯除一生所系菩薩。
Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata.
‘阿難！人身難得；于三寶中，信敬尊重，亦難可得；聞世尊藥師琉璃光如來名號，復難于是’。
Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably, vast, great vows.
If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillfulexpedients have no end!”
‘阿難！彼藥師琉璃光如來，無量菩薩行，無量善巧方便，無量廣大願；我若一劫，若一劫余而廣說者，劫可速盡，彼佛行願，善巧方便無有盡也！’
At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha,
“Greatly virtuous World Honored One! During the Dharma-Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice.
爾時、眾中，有一菩薩摩訶薩，名曰救脫，即從座起，偏袒一肩，右膝著地，曲躬合掌而白佛言：’大德世尊！像法轉時，有諸眾生為種種患之所困厄，長病贏瘦，不能飲食，喉唇乾燥，見諸方暗，死相現則，父母、親屬、朋友、知識啼泣圍繞；然彼自身臥在本處，見琰魔使，引其神識至于琰魔法王之前。
Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice.
At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.
然諸有情，有俱生神，隨其所作若罪若福，皆具書之，盡持授與琰魔法王。爾時、彼王推問其人，計算所作，隨其罪福而處斷之。
At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five-colored banners for prolonging life, then it is possible for his spirit to return.
As if in a dream, the person will see everything very clearly himself.
If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma.
時彼病人，親屬、知識，若能為彼歸依世尊藥師琉璃光如來，請諸眾僧，轉讀此經，然七層之燈，懸五色續命神旛，或有是處彼識得還，如在夢中明了自見。或經七日，或二十一日，或三十五日，或四十九日，彼識還時，如從夢覺，皆自憶知善不善業所得果報；
Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered.
Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”
由自證見業果報故，乃至命難，亦不造作諸惡之業。是故淨信善男子善女人等，皆應受持藥師琉璃光如來名號，隨力所能，恭敬供養’。
At that time, Ananda asked the Bodhisattva Who Rescues and Liberates,
“Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?” 爾時、阿難問救脫菩薩曰：‘善男子！應云何恭敬供養彼世尊藥師琉璃光如來？續命旛燈復云何造’？
The Bodhisattva Who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink and other necessities as are in his power to give.
During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata.
救脫菩薩言：’大德！若有病人，欲脫病苦，當為其人，七日七夜受持八分齋戒。應以飲食及余資具，隨力所辦，供養苾芻僧。晝夜六時，禮拜行道，供養彼世尊藥師琉璃光如來。
Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel.
These lamps must be kept burning continuouslyfor forty-nine days.
Hang up five-colored banners that are forty-nine spans long.
Liberate a variety of living creatures, as many as forty-nine species.
Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.
讀誦此經四十九遍，然四十九燈；造彼如來形像七軀，一一像前各置七燈，一一燈量大如車輪，乃至四十九日光明不絕。造五色彩旛，長四十九傑手，應放雜類眾生至四十九，可得過度危厄之難，不為諸橫惡鬼所持’。
Furthermore, Ananda, in the case of kshatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, those kshatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners.
They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata.
’復次、阿難！若剎帝利、灌頂王等，災難起時，所謂：人眾疾疫難，他國侵逼難，自界叛逆難，星宿變怪難，日月薄蝕難，非時風雨難，過時不雨難。彼剎帝利灌頂王等，爾時應于一切有情起慈悲心，赦諸系閉。依前所說供養之法，供養彼世尊藥師琉璃光如來。
Due to these good roots and the power of thatTathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease.
Within this country there will be no violence, nor any yakshas or other spirits that harm sentient beings, and all evil omens will vanish.
The kshatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness.”
由此善根及彼如來本願力故，令其國界即得安隱，風雨順時，谷稼成熟，一切有情無病歡樂。于其國中，無有暴惡藥叉等神惱有情者，一切惡相皆即隱沒；而剎帝利灌頂王等壽命色力，無病自在，皆得增益’。
“Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense.
Then those people will be cured of their diseases and relieved of their difficulties.”
‘阿難！若帝后、妃主，儲君、王子，大臣、輔相，中宮、彩女，百官、黎庶，為病所苦，及余厄難；亦應造立五色神旛，然燈續明，放諸生命，散雜色花，燒眾名香；病得除愈，眾難解脫’。
Then Ananda asked the Bodhisattva Who Rescues and Liberates,
“Good man, how can a life that has come to an end be prolonged?”
The Bodhisattva Who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death?
That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings.
Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.”
Ananda asked, “What are the nine kinds of untimely death?”
爾時，阿難問救脫菩薩言：‘善男子！云何已盡之命而可增益’？救脫菩薩言：‘大德！汝豈不聞如來說有九橫死耶？是故勸造續命旛燈，修諸福德，以修福故，盡其壽命不經苦患’。阿難問言：‘九橫云何’？
The Bodhisattva Who Rescues and Liberates said, “There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death.
Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies .
Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them.
In order to propitiate the spirits, they kill various creatures.
They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail.
They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out.
This is the first kind of untimely death.
救脫菩薩言：’若諸有情，得病雖輕，然無醫藥及看病者，設復遇醫，授以非藥，實不應死而便橫死。又信世間邪魔、外道妖孽之師妄說禍福，便生恐動，心不自正，卜問覓禍，殺種種眾生，解奏神明，呼諸魍魎，請乞福祐，欲冀延年，終不能得。愚癡迷惑，信邪倒見，遂令橫死入于地獄，無有出期，是名初橫。
The second kind of untimely death is to be executed at the hands of the law.
The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy.
The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or the corpse-raising ghosts; the ninth is to die from hunger and thirst.
These are the nine kinds of untimely deaths generally spoken of by the Tathagata.
There are also innumerable other kinds which cannot all be spoken of here.”
二者、橫被王法之所誅戮。三者、畋獵嬉戲，耽淫嗜酒，放逸無度，橫為非人奪其精氣。四者、橫為火焚。五者、橫為水溺。六者、橫為種種惡獸所啖。七者、橫墮山崖。八者、橫為毒藥、厭禱、咒詛、起尸鬼等之所中害。九者、饑渴所困，不得飲食而便橫死。是為如來略說橫死，有此九種，其余復有無量諸橫，難可具說！
“Moreover, Ananda, King Yama keeps track ofthe karmic records of all the inhabitants of the world.
If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses.
Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.”
‘復次、阿難！彼琰魔王主領世間名籍之記，若諸有情，不孝五逆，破辱三寶，壞君臣法，毀于性戒，琰魔法王隨罪輕重，考而罰之。是故我今勸諸有情，然燈造旛，放生修福，令度苦厄，不遭眾難’。
At that time, twelve great yaksha generals were present in the assembly.
They were:
General Kumbhira, General Vajra,
General Mihira, General Andira,
General Anila, General Sandira,
General Indra, General Pajra,
General Makura, General Kinnara,
General Catura, and General Vikarala. These twelve great yaksha generals, each with a retinue of seven thousand yakshas,
爾時、眾中有十二藥叉大將，俱在會坐，所謂：宮毗羅大將，伐折羅大將，迷企羅大將，安底羅大將，頞你羅大將，珊底羅大將，因達羅大將，波夷羅大將，摩虎羅大將，真達羅大將，招杜羅大將，毗羯魔大將：此十二藥叉大將，一一各有七千藥叉，以為眷屬。
simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata!
As a result, we are no longer afraid of the evil destinies.
All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives.
We vow to support all living beings and to benefit them, so that they may live in peace and happiness.
同時舉聲白佛言：’世尊！我等今者蒙佛威力，得聞世尊藥師琉璃光如來名號，不復更有惡趣之怖。我等相率，皆同一心，乃至盡形歸佛法僧，誓當荷負一切有情，為作義利，饒益安樂。
In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress and fulfill all their wishes.
If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.”
隨于何等村城圍邑，空閒林中，若有流布此經，或復受持藥師琉璃光如來名號恭敬供養者，我等眷屬衛護是人，皆使解脫一切苦難，諸有願求悉令滿足。或有疾厄求度脫者，亦應讀誦此經，以五色縷，結我名字，得如願已，然後解結’。
At that time, the World Honored One praised the great yaksha generals, saying,
“Good indeed, good indeed, mighty yaksha generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.”
爾時、世尊讚諸藥叉大將言：‘善哉！善哉！大藥叉將！汝等念報世尊藥師琉璃光如來恩德者，常應如是利益安樂一切有情’。
Then Ananda said to the Buddha,
“World Honored One, what should we call this teaching? How should we uphold it?”
爾時、阿難白佛言：‘世尊！當何名此法門？我等云何奉持？’
The Buddha told Ananda, “This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called, ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit Living Beings.’ It is also called, ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.”
佛告阿難：此法門名說藥師琉璃光如來本願功德；亦名說十二神將饒益有情結願神咒；亦名拔除一切業障；應如是持’！
When the Bhagavan had finished speaking, all the Bodhisattvas, Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods,dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted.
They received it with faith and respectfully practiced it.
時薄伽梵，說是語已，諸菩薩摩訶薩，及大聲聞，國王、大臣、婆羅門、居士、天龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等一切大眾，聞佛所說，皆大歡喜，信受奉行。
Mantra for Patching the Flaws in Recitation 藥師真言
Na Mo He La Da Na. Duo La Ye Ye. Qie La Qie La. Ju Zhu Ju Zhu. Mo La Mo La. Hu La. Hong. He He. Su Da Na. Hong. Po Mo Nu. Suo Po He.