Monday, February 15, 2010

药师法门可以辅助阿弥陀佛法门

药师法门可以辅助阿弥陀佛法门



药师七佛经白话中文及英文翻译.
本人基于市面未曾见过此部完整的药师经的英文翻译,而中文讲解也乏少,所以会陆
续将原部经典翻译作白话文跟英文.

这个版本是五种译本中最完整的,一共讲了七尊佛,而较为普遍的玄奘译本仅讲一尊
.我用比较浅显的文字翻译,希望对现代人比较适用.欢迎各位指正并流通.

希望在2010年完成翻译后,接下来讲解,并且将它与阿弥陀佛三经作比对,再建议一个
双经兼修的修行原则和方法,让大家现世就获得富贵,健康,智慧,人缘,官位,事业,而
临终又能往生阿弥陀佛的极乐净土,成就普贤行愿!

药师法门,是佛法中鱼与熊掌都能兼得的微妙法门,现世来世都获得利益.所以要劝人
兼修药师法门,辅助求往生阿弥陀佛净土的主修课.其目的就是既不忘往生的归宿,又
不忘现世自己和周围的人的世俗欲望.这才是中道,不偏于极端追求往生而忽略现世
的问题或极度追求现世的欲望而忘记临终的归宿. 大家要注意,修药师法的人肯定保
住人天和净土资粮,绝对不会堕三恶道,诸净土都可随意往生,当然包括阿弥陀佛的净
土,所以你每天修药师法门都应该发两类愿:1)现世愿,和往生愿.

现世愿是求健康,智慧,人缘等等现世的正当欲望.往生愿就是要求药师七佛和阿弥陀
佛接引去阿弥陀佛的极乐净土.药师法门是随愿如意的法门,所以你如果好好修行,发
愿生极乐世界,七佛肯定会如你的愿,而阿弥陀佛当然会接受认真修行任何正统大乘
佛法(当然包括药师法!)的弟子去他的世界.所以不要担心你修了药师法门就牺牲了
去极乐世界的机会.佛跟佛之间不想凡人那样争弟子,一切佛菩萨肯定是大慈大悲,希
望你去最好的,最希望去的净土的,所以不要有此顾虑.况且,阿弥陀佛48愿说你即使
只发10个往生极乐的念头,阿弥陀佛都会来接你,更何况你每次修药师法门后都回向
往生极乐,那么诚心,7佛和阿弥陀佛怎会不如你的愿?

大家要认真念阿弥陀佛,发愿往生极乐,并且也抽空研究这部经,仰仗7佛的本愿威力
,让大家甚至世界现世就更幸福美好.大家研究这部经,就会发现它带有密宗的修行法
门,原来7佛的名号,不仅念的人获益,有缘听闻的旁人都有利益,这就是佛法最高境界
,佛的果地上不可思议的秘密法门,甚至是菩萨阿罗汉都不能够完全明白的秘密方便
.所以我们修行这法门,如果旁人不信佛,他不愿意念阿弥陀佛,那至少让他听到你修
药师法门,他也会种下菩提种子和无量福田.要了解,佛法,三恶道,一切都依缘起,所
以他们有缘听到你修这法门,本身就是很大的因缘,这因缘要很多条件共同存在才会
成就,所以不要怀疑为何光是听听人念佛就能获得利益,要了解,佛的智慧何等不可思
议,如果果真大慈大悲,那么肯定得设计容易奏效的方法.他们的名号就是传播他们福
田的最方便的媒介.因此,每当你念佛号,音声中就传播着福田,就像广播电台那样发
出电波远在百里外的你也能收到.

这年代众生福德和智慧都薄少,所以我们如果教人念阿弥陀佛他听不进去,没关系,我
们要随顺众生,不要勉强,我们自己修药师法,他单是听到就能够将业障减轻,智慧渐
开,然后我们再劝他他或许就开窍了!

Sunday, February 14, 2010

Comments on NUS Buddhist Society's (NUSBS) Reply to Pastor Rony Tan's Comments on Buddhism

I am glad that the NUSBS has published a reply to Pastor Tan's comments in the following article

However I thought that their reply could have been improved. My personal thoughts are as follows. I shall list the NUSBS replies and indicate
1) the Pastor Tan statements quoted by them as RT ,
2) the reply from NUSBS as NUSBS; and
3) my comments as AA.

RT: Misconception 1: Pastor Rony commented about Buddhist chanting: “One could chant ee-ee-oo-ah-ah, ting-tang-wala-wala-bing-bang, it doesn’t mean anything.”

NUSBS: Buddhist chanting is not meaningless babble. In Buddhism, chants have definite meanings, contrary to what Pastor Rony’s interviewee claimed. For instance, the chants may refer to the practitioner’s wish to radiate loving-kindness to other beings. Chanting is also an aid to meditation. By focusing on the act of recitation, chanting helps to stop the mind from wandering and instead cultivate inner happiness.

AA: Many mantras indeed do not need to be interpreted or have their literal meanings understood. The purpose of chanting them is to develop meditative concentration and to attain certain psychic potential within each spiritual being through the inherent reactions caused by articulating certain strings of sounds. Through the wisdom of Buddhas and other spiritually advanced beings, they are able to gain a profound insight into the mental device of all sentient being and, hence, are able to compose strings of sounds that, when articulated with concentration and faith, may tune one's mental device to reach a desired state in order to develop certain desired psychic power. As such, it is not necessary to decode the literal meanings of such mantras in order to derive their intended benefits.

RT: Misconception 2: Pastor Rony said, “The teaching is this, everybody is potentially a god … and you can be above God and be even more powerful than God.”

NUSBS: Buddhism does not subscribe to the theistic concept of God that is common to the Abrahamic faiths. We believe that everyone has the potential to develop into a Buddha – a perfected being free from hatred, anger, and ignorance.

AA: It is inaccurate to say that everyone has the potential to develop into a Buddha. The Faxiang School of Chinese Buddhism thinks that there are Five Kinds of potential: 1) Arahat; 2) Pecca- Buddha; 3) Buddha; 4) Uncertain; the controversial 5) No potential to attain Nirvana (Yi1chan2ti2). The Great Wisdom Sutra lists the first four Kinds of potential. Hence, it is inaccurate that everyone has the potential to become a Buddha. Some may become an Arhat or Pecca-Buddha.

RT: Misconception 3: Pastor Rony’s interviewee (a former monk) didn’t know what Nirvana was, and said that his fellow monks didn’t know either, implying that Buddhists don’t know what they’re talking about when they refer to Nirvana.

NUSBS: Answer: Nirvana is not a meaningless entity. In conventional language, the best approximate we can say is this: Nirvana is the freedom from the underlying cause of all suffering – the illusion of being a separate self. The word ‘Nirvana’ literally means ‘blowing out’, like the extinguishing of a flame. It’s the extinguishing of all delusions, leading to extraordinary clarity and peace. It is a state that defies conventional language, and belongs to the realm of spiritual attainment, not logical understanding. So we may know what Nirvana is logically, but not know what it is on the experiential level. It is like knowing the possibility of zero-gravity but without the actual experience of weightlessness in space.

AA: Let me first point out that it is quite clear that the 'ex-monk' was suggesting specifically just his Buddhist teachers who didn't know what Nirvana means, but not that none of the Buddhist teachers anywhere in the world didn't. The fact that certain Buddhist teachers lack understanding doesn't mean that all Buddhist teachers must be equally ignorant. I prefer to replace the word 'illusion' with 'attachment'. It is not necessary to be totally enlightened (wake up from illusion) to attain Nirvana for Arahats and Pecca-Buddhas. Buddhas would both be fully enlightened (void of all delusion) and have also attained Nirvana. However, Arahants don't need to be fully enlightened, but they do need to be detached.

RT: Misconception 4: Pastor Rony said, “If something bad [happens], they say it’s because of your karma … If somebody falls sick, oh it’s because of your karma. It’s so easy to explain… It seems that you cannot do anything about the bad things that are happening.”

Answer: The doctrine of karma does not entail fatalism. The word ‘karma’ literally means ‘action’, and refers to our intentional mental actions. What we are now is determined by our thoughts and actions in the past, and similarly, what we will experience in the future is influenced by our thoughts and actions in the present. Karma doesn’t mean that we’re dealt a fixed destiny that we have to passively accept. Our karma continuously changes depending on how we think and act now. By changing our thoughts and behaviour, we can definitely transform the quality of our lives for the better.

AA: I would explain 'karma' as an aggregate of all forces resulting from one's past and present mental states and actions. Karma forces may result even if one does an action unintentionally. What we are is not 'determined' by just past thoughts and actions, but 'influenced' by them, and we are also influenced by those actions and thoughts we have at the present. More importantly, we are also influenced by the karma forces from external entities, since every entity in the universe is inseparable from one another. Hence, we can only use the word 'influence' in this context since we are not the only entity that may change those aggregate forces that determine what we are. Lastly, although the interaction of these different sources of karma forces change constantly, there is no certainty that we can definitely avert every mishap in the present life by doing certain actions or having certain thoughts. Certain mishaps are destined as a result of the greater, unavoidable karma forces behind them that have matured. As such, any present actions or thoughts may not mature in time to change these mishaps' manifestations. As a result, those who do good and speak good now may still end up not having a quality life in their present lifetime, although their good doings and speech will certainly plant the seed for desirable, corresponding effects in a future lifetime (if there is any; Arhats may not have any future rebirths).

RT: Misconception 6: Pastor Rony said, “How could you ever learn from your past life when you do not know what you were or who you were; whether you were a prince or a cockroach, you also don’t know… Surely there isn’t any past life because when you were born as a baby, you started with a new slate with no recollection whatsoever… There is no such thing as a previous life, or to be reborn into the next life.”

NUSBS Answer: This understanding of the mind stems from John Locke’s epistemological theory of ‘tabula rasa’, which claims that individuals are born as a blank slate, and all their knowledge comes from experience and perception. This theory is still subject to ongoing philosophical debate. In any case, according to the doctrine of rebirth, our thoughts and actions leave imprints on our consciousness which we may not be fully aware of. These imprints result in consequences which come to fruition when causes and conditions allow them to.

AA: Indeed it is not easy for most people to learn from their past lives with their own effort. What lessons could those who can recall only a few past lives draw from these limited recollections? The reason why most cannot recall their past lives is defilement of mind, which prevents them from accessing their "memories bank" (8th sense). Certain individuals had been able to recall a few of their past lives. Their accounts had been documented by secular professional psychiatrists. Even for these individuals, their recollections are not distant and complete enough to provide any meaningful lesson. Furthermore, even if one can recall millions of past lives, he may still not be able to fully understand the workings of the interaction of karma forces. On the other hand, the Buddha had developed unrestrained power to recall his and anyone's past lives and also complete insight into the workings of the interaction of karma forces. Buddhists learn about the implications of karma by reading about the stories of those privileged individuals whose past lives had been recalled or told by the Buddha and from his explanations of the underlying interactions of karma forces: how certain actions or thoughts resulted in certain rebirths or mishaps. The most obvious examples would be the Buddha himself''s. Why did he come into this world to become a prince, endowed with superior physical features, wealth and, most importantly, wisdom, that enabled him to attain Buddhahood? From his stories, Buddhists learn how they too could do like what the Buddha did in his past lives in order to attain what he had attained in a future lifetime.

RT: Misconception 7: Pastor Rony said, “Ladies should be very offended [by the doctrine of rebirth]… One of the Buddhist persons who argued with me many years ago, he said, ‘…You are such an unbeliever, he said, next life ah, … you’ll be born as a woman!’ So you ladies, don’t believe in reincarnation.”

NUSBS Answer: Buddhism does not regard women as inferior to men. In fact, the Buddha himself was explicit about treating men and women equally; he initiated women into the Sangha (the Buddhist monastic order) despite fierce controversy. Any sexist sentiments of individuals derive from the attitudes of their cultures, not from Buddhism.

AA: The Buddha does think that females generally possess inferior qualities relative to males. However, the important things to note are: 1) it is not destined for women to be inferior. Due to karma they are born females. By the same principle they can be born males or even "sexless males" in higher Realms where there is no gender and where people are not born from the womb; 2) not every single woman is inferior to every single man. Most females have inferior physical strength than most males, but certain female bodybuilders and sportswomen may be superior to most men in this respect. Similarly, there were certain females who attained Nirvana while most men didn't and still can't; 3) the 'inferiority' changes over time. the social & economic status of women during Buddha's time was generally lower. However, women today in more and more countries enjoy a higher status.; 4) stating that females during that time generally had an "inferior" status doesn't equate to "discrimination" in the sense of denying them their due privileges. "Discrimination" in the sense of making and understanding of inherent differences is helpful. Imagine if we do not appreciate that differences between men and women do exist and insist that women compete with men on equal terms, in running, physical combat, etc. Is this fair to women? I don't think so. Meaningful differences are noted by the Buddha with the aim of helping all groups progress effectively, with good intentions. Since the Buddha's compassion for all is equal, he is concerned about the common good for all groups, in light of the overall implications of each rule or arrangement he recommended.


Translation 002

原文
尔时,曼殊室利法王子菩萨摩诃萨,承佛威神从座而起,偏袒右肩,右膝著地,合掌恭敬而白佛言:“世尊,今有无量人天大众,为听法故皆已云集。唯佛世尊从初发意乃至于今所有无量尘沙数劫,诸佛刹土无不知见。愿为我等及未来世像法众生,慈悲演说诸佛名号、本愿功德、国土庄严善巧方便差别之相,令诸闻者业障消除,乃至菩提得不退转。”

白话文:
当时,文殊菩萨,受到佛陀神力的导引,从座位起立,掀开一部分的衣服,露出右边肩
膀,然后用右膝盖跪在佛陀面前,向佛陀说:"今天有很多各道的众生为了听您说
法,都在此集会.世间最尊贵的导师啊,只有您有能力完全知晓所有从您初发心修行至
今所经过的无数劫中的一切世界和它们的佛陀.请您大发慈悲,为在场的听众和未来
'像法'时期的众生,演说以下题目,帮助那些听到您所说的法的众生都能够消除业力
所产生的各种障碍,甚至达到修行不会再倒退的程度:- 诸佛的名号;他们修行菩萨道
时所发的大愿和其功德;和他们的世界的建设情况和帮助人们修行的各种巧妙办法."

English:
At that time, Manjusri Boddhisattva, having been psychically initiated by the Buddha, stood up from his seat, exposed his right shoulder, knelt on his right knee, and said to the Buddha, "Many have assembled today to listen to your preaching. Only you, the World's Most Revered Teacher, have full knowledge of all the worlds and their Buddhas that had emerged between the time you first made an intention to practice as a Boddhisattva and now. Please have compassion and loving kindness to preach to us about the following subjects so that the present audience and those sentient beings of the Resemblance of Dharma Period who learn about them may be able to remove the hindrances caused by karma and even progress to the advanced stage where one cannot decline. First, the titles of various Buddhas. Second, their great vows and merits. Third, their worlds' magnificent constructs and ingenious means of support for spiritual practitioners."

Translation 001

原文:
如是我闻:一时,薄伽梵游化诸国,至广严城在乐音树下,与大□刍众八千人俱,菩
萨摩诃萨三万六千。其名曰:曼殊室利菩萨、观自在菩萨、慈氏菩萨、善现菩萨、
大慧菩萨、明慧菩萨、山峰菩萨、辩峰菩萨、持妙高峰菩萨、不空超越菩萨、彻妙
音菩萨、常思惟菩萨、执金刚菩萨,如是等诸大菩萨而为上首。及诸国王、大臣、
婆罗门、居士、天龙八部、人非人等,无量大众恭敬围绕而为说法,初中后善,文
义巧妙,纯一圆满清净鲜白梵行之相,示教利喜,皆令具足微妙行愿趣大菩提。

白话文翻译:
这是我阿难亲自听闻佛所说的:

佛陀曾在印度各国四处说法,来到了广严城.坐在 一棵树下.那棵树被清风吹过时奏出美妙的音乐.当时有8,000位大比丘和36,000位大菩萨一同集会.大菩萨当中的领导人包括了文殊菩萨,观世音菩萨,弥勒菩萨,善现菩萨、大慧菩萨、明慧菩萨、山峰菩萨、辩峰菩萨、持妙高峰菩萨、不空超越菩萨、彻妙音菩萨、常思惟菩萨、和执金刚菩萨等等.此外,集会中也有各国的国王,大臣,其他宗教的宗教师,在家的修佛者,天龙八部,一般人,还有非人道的其他众生等.他们此次集会的目的,就是要听佛说法.

这次佛所说的法门,具有许多特征.首先,这个法门在听闻时,修行时和究竟时,三个阶段,都都能获得特殊利益.第二,这次所说的法,言辞和义理都十分巧妙.第三,这是个圆满的,一乘的,能使修行者彻底清除染浊的法门. 第四,这个法门的修行方独特且透明化.佛说了这个法门,让听众都获得殊胜的利益和欢喜,并且引导了他们成就微妙的修行和大愿,帮助了他们迈向成佛的方向垮了一大步.

English Translation:
Thus have I heard:
Once, the Buddha was travelling across countries to preach Dharma. One day, He arrived at the city of Vaisali and rested under a tree which produced musical sounds as it was blown by the wind. In the assembly were 8,000 great Bikkhus and 36,000 Maha-Boddhisattvas. The leaders among the Maha-Boddhisattvas included Superb Auspiciousness Boddhisattva (Manjusri), Observer of Freedom Boddhisattva (Avalokite), Loving Kindness Boddhisattva (Maitreya), Perfect Manifestation Boddhisattva, Great Wisdom Boddhisattva, Brilliant Wisdom Boddhisattva, Peak Boddhisattva, Peak Debater Boddhisattva, Holder of Superb Tall Peak Boddhisattva, Surpasser of Non-Emptiness Boddhisattva, Penetrative Superb Sound Boddhisattva, Constant Thought Boddhisattva, Holder of Diamond Pestle Boddhisattva. Additionally, there were monarchs, court officials, religious leaders, home-based Buddhists, eight groups of heavenly and dragon beings, commoners, and other beings not belonging to the Human Realm. The assembly had gathered with the purpose to listen to the Buddha preach Dharma.

This Discourse is distinguished in a few ways. Firstly, the Practice benefits practitioners in all three stages: when they first hear it, when they are practicing it and when they have perfected it. Second, the Discourse was lucid and the keystone is ingenious. Thirdly, the Practice provides one direct path to remove of defilements completely. Fourthly, the Practice is unique and transparent. The audience derived great benefits and delight, and had been directed to progress towards the perfection of their personal Buddhist practices and great vows.

Complete Original Sutra of Seven Master Medicine Buddhas in ancient Chinese

The following is the text of the original Yijing translation:


药师琉璃光七佛本愿功德经
唐三藏法师义净奉诏译

如是我闻:一时,薄伽梵游化诸国,至广严城在乐音树下,与大苾刍众八千人俱,菩萨摩诃萨三万六千。其名曰:曼殊室利菩萨、观自在菩萨、慈氏菩萨、善现菩萨、大慧菩萨、明慧菩萨、山峰菩萨、辩峰菩萨、持妙高峰菩萨、不空超越菩萨、彻妙音菩萨、常思惟菩萨、执金刚菩萨,如是等诸大菩萨而为上首。及诸国王、大臣、婆罗门、居士、天龙八部、人非人等,无量大众恭敬围绕而为说法,初中后善,文义巧妙,纯一圆满清净鲜白梵行之相,示教利喜,皆令具足微妙行愿趣大菩提。

  尔时,曼殊室利法王子菩萨摩诃萨,承佛威神从座而起,偏袒右肩,右膝著地,合掌恭敬而白佛言:“世尊,今有无量人天大众,为听法故皆已云集。唯佛世尊从初发意乃至于今所有无量尘沙数劫,诸佛刹土无不知见。愿为我等及未来世像法众生,慈悲演说诸佛名号、本愿功德、国土庄严善巧方便差别之相,令诸闻者业障消除,乃至菩提得不退转。”
  尔时,世尊赞曼殊室利菩萨言:“善哉!善哉!曼殊室利,汝以大悲愍念无量业障有情,种种疾病、忧悲苦恼,得安乐故,劝请我说诸佛名号、本愿功德、国土庄严,此由如来威神之力令发斯问。汝今谛听,极善思惟,当为汝说。”
  曼殊室利言:“唯愿为说,我等乐闻。”
  佛告曼殊室利:“东方去此过四殑伽河沙佛土,有世界名曰光胜,佛号善名称吉祥王如来、应、正等觉、明行圆满、善逝、世间解、无上丈夫、调御士、天人师、佛世尊,有无量亿众不退菩萨之所围绕,安住七宝胜妙庄严师子之座现在说法。曼殊室利,彼佛国土清净严饰,纵广正等百千踰缮那,以赡部金而为其地,平正柔软,气如天香,无诸恶趣及女人名,亦无瓦砾、沙石、棘刺,宝树行列,华果滋繁,多有浴池,皆以金、银、真珠、杂宝而为砌饰。曼殊室利,彼国菩萨皆于七宝莲华化生。是故净信善男子、善女人,皆当愿生彼佛国土。曼殊室利,彼佛如来、应、正等觉,从初发心行菩萨道时,发八大愿。云何为八?
  “第一大愿,愿我来世得无上菩提时,若有众生,为诸病苦逼切其身,热病、诸疟、蛊道、厌魅、起尸鬼等之所恼害。若能至心称我名者,由是力故,所有病苦悉皆消灭,乃至证得无上菩提。
  “第二大愿,愿我来世得菩提时,若有众生,盲、聋、喑哑、白癞、癫狂众病所困,若能至心称我名者,由是力故,诸根具足,众病消灭,乃至菩提。
  “第三大愿,愿我来世得菩提时,若有众生,为贪瞋痴之所缠逼,造无间罪及诸恶行,诽谤正法,不修众善,当堕地狱受诸苦痛,若能至心称我名者,由是力故,令无间罪及诸业障悉皆消灭,无有众生堕恶趣者,常受人天殊胜安乐,乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生,少乏衣食、璎珞、卧具、财货、珍宝、香华、伎乐,若能至心称我名者,由是力故,所乏资生皆得充足,乃至菩提。
  “第五大愿,愿我来世得菩提时,若有众生,或被枷锁系缚其身,及以鞭挞受诸苦恼,若能至心称我名者,由是力故,所有苦楚皆得解脱,乃至菩提。
  “第六大愿,愿我来世得菩提时,若有众生于险难处,为诸恶兽熊罴、师子、虎、豹、豺狼、蚖蛇、蝮蝎之所侵恼,欲断其命,发声大叫,受大苦时,若能至心称我名者,由是力故,所有恐怖皆得解脱,诸恶兽等悉起慈心,常得安乐,乃至菩提。
  “第七大愿,愿我来世得菩提时,若有众生,斗诤言讼因生忧恼,若能至心称我名者,由是力故,斗讼解散,慈心相向,乃至菩提。
  “第八大愿,愿我来世得菩提时,若有众生入于江海,遭大恶风吹其船舫,无有洲渚而作归依,极生忧怖,若能至心称我名者,由是力故,皆得随心至安隐处受诸快乐,乃至菩提。
  “曼殊室利,是谓彼佛如来、应、正等觉行菩萨道时,所发八种微妙大愿。又彼世尊从初发心,常以定力成就众生,供养诸佛,严净佛土,菩萨眷属悉皆圆满。此之福德不可思议,一切声闻及诸独觉,纵经多劫说不能尽,唯除如来补处菩萨。
  “曼殊室利,若有净信男子、女人,若王、大臣、长者、居士,心悕福德,断诸烦恼,称彼佛名,读斯经典,于彼如来至心尊重恭敬供养,所有一切罪恶业障及诸病苦悉皆消灭,诸有愿求无不随意,得不退转,乃至菩提。

  “复次,曼殊室利,东方去此过五殑伽河沙佛土,有世界名曰妙宝,佛号宝月智严光音自在王如来、应、正等觉,有无量亿菩萨围绕现在说法,皆演大乘微妙深义。曼殊室利,彼佛如来从初发心行菩萨道时,发八大愿。云何为八?
  “第一大愿,愿我来世得菩提时,若有众生为营农业及商贾事,令心扰乱,废修菩提殊胜善法,于生死中不能出离,各各备受无边苦恼,若能至心称我名者,由是力故,衣服、饮食、资生之具、金银珍宝随愿充足,所有善根皆得增长,亦不舍离菩提之心,诸恶道苦咸蒙解脱,乃至菩提。
  “第二大愿,愿我来世得菩提时,于十方界所有众生,若为寒热饥渴逼身受大苦恼,若能至心称我名者,由是力故,先世罪业悉皆消灭,舍诸苦恼受人天乐,乃至菩提。
  “第三大愿,愿我来世得菩提时,于十方界若有女人,贪淫烦恼常覆其心,相续有娠深可厌恶,临当产时受大苦恼,若我名字暂经其耳或复称念,由是力故,众苦皆除,舍此身已常为男子,乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生,或与父母、兄弟、姊妹、妻子、眷属及诸亲友行险难处,为贼所侵受诸苦恼,暂闻我名或复称念,由是力故,解脱众难,乃至菩提。
  “第五大愿,愿我来世得菩提时,若有众生行于闇夜作诸事业,被恶鬼神之所恼乱极生忧苦,暂闻我名或复称念,由是力故,从闇遇明,诸恶鬼神起慈悲意,乃至菩提。
  “第六大愿,愿我来世得菩提时,若有众生行鄙恶事,不信三宝,智慧鲜少,不修善法,根、力、觉、道、念、定、总持皆不修习,若能至心称我名者,由是力故,智慧渐增,三十七品悉皆修学,深信三宝,乃至菩提。
  “第七大愿,愿我来世得菩提时,若有众生意乐鄙劣,于二乘道修行而住,弃背无上胜妙菩提,若能至心称我名者,舍二乘见,于无上觉得不退转,乃至菩提。
  “第八大愿,愿我来世得菩提时,若有众生见劫将尽火欲起时,生大忧怖苦恼悲泣,由彼前身恶业力故,受斯众苦无所归依,若能至心称我名者,所有忧苦悉皆消灭,受清凉乐,从此命终于我佛土莲华化生,常修善法,乃至菩提。
  “曼殊室利,是为彼佛如来、应、正等觉行菩萨道时,所发八种微妙大愿。又彼如来所居佛土,广博严净,地平如掌,天妙香树而为行列,天华遍覆,天乐常鸣,天妙铃铎随处悬布,天宝庄严师子之座,天宝砌饰诸妙浴池,其地柔软无诸瓦砾,亦无女人及诸烦恼,皆是不退诸菩萨众莲华化生,若起念时饮食、衣服及诸资具随意现前,是故名为妙宝世界。
  “曼殊室利,若有净信男子、女人,国王、王子、大臣、辅相、中宫婇女,昼夜六时殷重至心,恭敬供养彼佛世尊及称名号,并造形像,香华、音乐、烧香、末香、涂香而为奉献,清净严洁,于七日中持八戒斋,于诸众生起慈悲意,愿生彼土。彼佛世尊及诸菩萨护念是人,一切罪业悉皆消灭,无上菩提得不退转,于贪恚痴渐得微薄,无诸病苦,增益寿命,随有悕求悉皆如意,斗诤怨家咸生欢喜,舍此身已往彼刹土莲华化生,当生之时,念定总持悉皆明了。曼殊室利,如是当知彼佛名号无量功德,若得闻者所愿皆成。

  “复次,曼殊室利,东方去此过六殑伽河沙佛土,有世界名曰圆满香积,佛号金色宝光妙行成就如来、应、正等觉,有无量亿万菩萨围绕现在说法。曼殊室利,彼佛如来从初发心行菩萨道时,发四大愿。云何为四?
  “第一大愿,愿我来世得菩提时,若有众生,造作种种屠害之业断诸生命,由斯恶业受地狱苦,设得为人短寿多病,或遭水火刀毒所伤当受死苦,若闻我名至心称念,由是力故,所有恶业悉皆消灭,无病长寿不遭横死,乃至菩提。
  “第二大愿,愿我来世得菩提时,若有众生,作诸恶业盗他财物当堕恶趣,设得为人生贫穷家,乏少衣食常受诸苦,若闻我名至心称念,由是力故,所有恶业悉皆消灭,衣服、饮食无所乏少,乃至菩提。
  “第三大愿,愿我来世得菩提时,若有众生更相凌慢共为仇隙,若闻我名至心称念,由是力故,各起慈心犹如父母,乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生贪欲、瞋恚、愚痴所缠,若出家、在家男女七众,毁犯如来所制学处造诸恶业,当堕地狱受诸苦报,若闻我名至心称念,由是力故,所有恶业悉皆消灭,断诸烦恼,敬奉尸罗,于身语心善能防护,永不退转乃至菩提。
  “曼殊室利,是为彼佛如来、应、正等觉行菩萨道时,所发四种微妙大愿。曼殊室利,又彼如来所居佛土广博严净,地平如掌皆以宝成,常有香气如妙栴檀。复以香树而为行列,天妙珠璎、摩尼等宝处处垂下。多有浴池天宝严饰,香水盈满众德皆具。于其四边悬妙缯彩,街衢八道随处庄严。所有众生无诸烦恼及忧悲苦,亦无女人,多是住地诸菩萨众。胜妙音乐不鼓自鸣,演说大乘微妙深法,若有众生闻此音者,得不退转无上菩提。
  “曼殊室利,彼佛如来由昔愿力,善巧方便成就佛土,圆满庄严坐菩提座,作如是念:‘于未来世若有众生,为贪瞋痴之所缠绕,众病所逼,怨家得便,或时横死,复由恶业堕地狱中受大剧苦。’彼佛见此苦恼众生,为除业障,说此神咒令彼受持,于现世中得大利益,远离众苦住菩提故,即说咒曰:

  “呾侄他 悉睇悉睇 苏悉睇 谟折你 木刹你 目帝毗目帝 菴末丽 毗末丽 忙揭例 呬囒若揭鞞 曷喇呾娜 揭鞞 萨婆頞他 婆但你 钵啰摩頞他 娑但你 末捺细 莫诃末捺细 頞步帝 頞窒步帝 毗多婆曳 苏跋泥(去) 跋罗蚶摩 瞿侠(去) 跋啰蚶摩 柱侠帝 萨婆頞剃数 阿钵啰市帝 萨跋呾啰 阿钵喇底[口+歇]帝 折睹杀瑟[木+致] 勃陀俱胝 婆使帝 纳摩萨婆 但他揭多喃 莎诃

  “尔时,世尊说此大力大明咒时,众中所有诸大菩萨、四大天王、释梵王等赞言:‘善哉!善哉!大悲世尊,能说如是过去如来大力神咒,为欲饶益无量众生,竭烦恼海,登涅槃岸,除去疾病,所愿皆满。’佛告大众:‘若有净信男子、女人,国王、王子、大臣、辅相、中宫婇女,情悕福德,于此神咒起敬信心,若读若诵,若为他人演说其义,于诸含识起大悲心,昼夜六时香华灯烛殷重供养,清净澡浴,持八戒斋至诚念诵,所有极重无边业障悉皆消灭,于现身中离诸烦恼,命欲终时诸佛护念,即于彼国莲华化生。

  “复次,曼殊室利,东方去此过七殑伽河沙佛土,有世界名曰无忧,佛号无忧最胜吉祥如来、应、正等觉,今现在彼为众说法。又彼如来所居佛土,广博严净,地平如掌皆以宝成,细滑柔软常有香气,无忧苦声离诸烦恼,亦无恶趣及女人名,处处皆有金砌浴池香水盈满,宝树行列,华果滋茂,胜妙音乐不鼓自鸣,譬如西方极乐世界无量寿国功德庄严。曼殊室利,彼佛世尊行菩萨道时,发四大愿。云何为四?
  “第一大愿,愿我来世得菩提时,若有众生,常为忧苦之所缠逼,若闻我名至心称念,由是力故,所有忧悲及诸苦恼悉皆消灭,长寿安隐,乃至菩提。
  “第二大愿,愿我来世得菩提时,若有众生,造诸恶业生在无间黑闇之处,大地狱中受诸苦恼,由彼前身闻我名字,我于尔时身出光明照受苦者,由是力故彼见光时,所有业障悉皆消灭,解脱众苦生人天中,随意受乐乃至菩提。
  “第三大愿,愿我来世得菩提时,若有众生,造诸恶业杀盗邪淫,于其现身受刀杖苦当堕恶趣,设得人身,短寿多病生贫贱家,衣服、饮食悉皆乏少,常受寒热饥渴等苦,身无光色,所感眷属皆不贤良,若闻我名至心称念,由是力故,随所愿求,饮食、衣服悉皆充足,如彼诸天身光可爱,得善眷属乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生,常为药叉诸恶鬼神之所娆乱,夺其精气受诸苦恼,若闻我名至心称念,由是力故,诸药叉等悉皆退散各起慈心,解脱众苦乃至菩提。
  “曼殊室利,是为彼佛如来、应、正等觉,所发四种微妙大愿。若有众生闻彼佛名,昼夜六时称名礼敬至心供养,于众生处起慈悲心,业障消灭解脱忧苦,无病长寿得宿命智,于诸佛土莲华化生,常为诸天之所卫护。曼殊室利,称彼佛名能生如是无量福业,而彼佛土愿力庄严殊胜功德,声闻、独觉所不能知,唯除如来、应、正等觉。

  “复次,曼殊室利,东方去此过八殑伽河沙佛土,有世界名曰法幢,佛号法海雷音如来、应、正等觉,今现说法。曼殊室利,彼佛世尊所居国土清净无秽,其地平正玻瓈所成,常有光明香气芬馥,以帝青宝而为城郭,有八街道砌以金银,楼阁、殿堂、飞甍、户牖、栏楯庄饰皆众宝成,天香宝树随处行列,于其枝上拄以天缯,复有宝铃处处垂下,微风吹动出妙音声,演畅无常、苦、空、无我,众生闻者舍离欲缠、习气渐除、证甚深定,天妙香华缤纷而下,于其四面有八浴池,底布金沙香水弥满。曼殊室利,于彼佛土无诸恶趣,亦无女人,莲华化生无复烦恼。彼佛如来行菩萨道时,发四大愿。云何为四?
  “第一大愿,愿我来世得菩提时,若有众生生邪见家,于佛法僧不生净信,远离无上菩提之心,若闻我名至心称念,由是力故,无明邪慧日夜消灭,于三宝所深生正信,不复退转,乃至菩提。
  “第二大愿,愿我来世得菩提时,若有众生生在边地,由近恶友造众罪业不修善品,三宝名字曾不经耳,命终之后堕三恶趣。彼诸众生暂闻我名者,由是力故,业障消除,遇善知识,不堕恶趣,乃至菩提。
  “第三大愿,愿我来世得菩提时,若有众生,衣服、饮食、卧具、医药、资生所须悉皆乏少,由此因缘生大忧苦,为求觅故造众恶业,若闻我名至心称念,由是力故,有所乏少随念皆得,乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生由先恶业,共相斗诤作不饶益,弓箭刀杖互为伤损,若闻我名至心称念,由是力故,各起慈心不相损害,不善之念尚自不生,况于前人欲断其命?常行喜舍,乃至菩提。
  “曼殊室利,是为彼佛如来、应、正等觉行菩萨道时,所发四种微妙大愿。若有净信男子、女人,闻彼佛名至心礼敬,殷勤供养受持念诵,业障消灭,得不退转菩提之心,具宿命智,所生之处常得见佛,无病长寿,命终之后生彼国中,衣服、饮食、资生之具随念皆至无所乏少。曼殊室利,彼佛世尊具足如是无量功德,是故众生常当忆念,勿令忘失。

  “复次,曼殊室利,东方去此过九殑伽河沙佛土,有世界名曰善住宝海,佛号法海胜慧游戏神通如来、应、正等觉,现在说法。曼殊室利,彼佛如来行菩萨道时,发四大愿。云何为四?
  “第一大愿,愿我来世得菩提时,若有众生造众恶业,种植耕耘损诸生命,或复兴易欺诳他人,战阵兵戈常为杀害,若闻我名至心称念,由是力故,资生之具不假营求随心满足,常修众善,乃至菩提。
  “第二大愿,愿我来世得菩提时,若有众生造十恶业杀生等罪,由此因缘当堕地狱,若闻我名至心称念,于十善道皆得成就不堕恶趣,乃至菩提。
  “第三大愿,愿我来世得菩提时,若有众生不得自在,系属于他,或被禁系、杻械枷锁、鞭杖苦楚乃至极刑,若闻我名至心称念,由是力故,所有厄难皆得解脱,乃至菩提。
  “第四大愿,愿我来世得菩提时,若有众生造众恶业,不信三宝,随虚妄见,弃背正理,爱乐邪徒,谤毁佛经言非圣说,外道典籍恭敬受持,自作教人俱生迷惑,当堕地狱无有出期,设得为人生八难处,远离正道盲无慧目,如是之人若闻我名至心称念,由是力故,临命终时,正念现前解脱众难,常生中国受胜妙乐,乃至菩提。
  “曼殊室利,是为彼佛如来、应、正等觉行菩萨道时,所发四种微妙大愿。曼殊室利,彼佛国土功德庄严,与上妙宝如来世界等无有异。

  “复次,曼殊室利,东方去此过十殑伽河沙佛土,有世界名净琉璃,佛号药师琉璃光如来、应、正等觉。曼殊室利,彼佛世尊从初发心行菩萨道时,发十二大愿。云何十二?
  “第一大愿,愿我来世得菩提时,自身光明照无边界,三十二相、八十随好庄严其身,令诸有情如我无异。
  “第二大愿,愿我来世得菩提时,身如琉璃内外清彻,光明广大遍满诸方,焰网庄严过于日月,铁围中间幽冥之处互得相见,或于此界闇夜游行斯等众生,见我光明悉蒙开晓随作众事。
  “第三大愿,愿我来世得菩提时,以无量无边智慧方便,令诸有情所受用物皆得无尽。
  “第四大愿,愿我来世得菩提时,若诸有情行邪道者,悉令游履菩提正路;若行声闻独觉乘者,亦令安住大乘法中。
  “第五大愿,愿我来世得菩提时,若诸有情于我法中修行梵行,一切皆令得不缺戒,善防三业无有毁犯堕恶趣者。设有毁犯,闻我名已,专念受持,至心发露,还得清净,乃至菩提。
  “第六大愿,愿我来世得菩提时,若诸有情诸根不具,丑陋顽愚,聋、盲、喑哑、挛躄、背偻、白癞、癫狂,种种病苦之所缠逼,若闻我名至心称念,皆得端严,众病除愈。
  “第七大愿,愿我来世得菩提时,若诸有情,贫穷困苦无有归趣,众病所逼无药无医,暂闻我名,众病消散,眷属增盛,资财无乏,身心安乐,乃至菩提。
  “第八大愿,愿我来世得菩提时,若有女人,为女众苦之所逼切,极生厌离愿舍女身,若闻我名至心称念,即于现身转成男子具丈夫相,乃至菩提。
  “第九大愿,愿我来世得菩提时,令诸有情出魔罥网,复有种种邪见之徒,皆当摄受令生正见,渐令修习诸菩萨行,乃至菩提。
  “第十大愿,愿我来世得菩提时,若诸有情王法所拘,幽禁牢狱、枷锁鞭挞乃至极刑,复有众多苦楚之事逼切忧恼无暂乐时,若闻我名,以我福德威神力故,皆得解脱一切忧苦,乃至菩提。
  “第十一大愿,愿我来世得菩提时,若诸有情饥火所恼,为求食故造诸恶业,若闻我名至心称念,我当先以上妙饮食随意饱满,后以法味令住胜乐,乃至菩提。
  “第十二大愿,愿我来世得菩提时,若诸有情身无衣服,蚊虻寒热之所逼恼,若闻我名至心称念,随其所好,即得种种上妙衣服、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下

  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,唯怀贪惜,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,彼善根力今复忆念至心归依,以佛神力众苦解脱,诸根聪利,智慧多闻,恒求胜法,常遇善友,永断魔罥,破无明[穀-禾+卵],竭烦恼河,解脱一切生老病死忧悲苦恼,乃至菩提。
  “复次,曼殊室利,若诸有情好喜乖离,更相斗讼,恼乱自他,以身语意造诸恶业,展转常为不饶益事互相谋害,告召山林树冢等神,杀诸众生取其血肉,祭祀药叉、罗刹神等,书怨人名或作形像,以恶咒术而咒诅之,厌魅、蛊道、咒起死尸,令断彼命及坏其身。是诸有情若得闻此药师琉璃光如来名号,彼诸恶缘悉不能害,一切展转皆起慈悲,利益安乐无损恼意及嫌恨心,于自所有常生喜足。
  “复次,曼殊室利,若有四众苾刍、苾刍尼、近事男、近事女及余净信男子、女人,若能受持八支斋戒,或经一年,或复三月,受持学处,以此善根愿生西方极乐世界见无量寿佛。若闻药师琉璃光如来名号,临命终时有八菩萨,乘神通来示其去处,即于彼界种种杂色众宝华中自然化生。或有因此生于天上,虽生天中而昔善根亦不穷尽,不复更生诸余恶趣;天上寿尽还生人间,或为轮王统摄四洲,威德自在,劝化无量百千有情于十善道令其修习;或生刹帝利、婆罗门、居士、贵族,多饶财宝,仓库盈溢,形相端严,眷属隆盛,聪明智慧,勇健盛猛有大身力。若是女人得闻药师琉璃光如来名号,至心受持,于后不复更受女身。
  “复次,曼殊室利,彼药师琉璃光如来得菩提时,由本愿力观诸有情遇众病苦——瘦疟、干消、黄热等病,或被厌魅蛊道所中,或复短命,或时横死,欲令是等病苦消除,所求愿满,时彼世尊入三摩地,名曰灭除一切众生苦恼。既入定已,于肉髻中出大光明,光中演说大陀罗尼咒曰:

  “南谟薄伽伐帝 鞞杀社窭噜 薜琉璃钵喇婆 曷啰阇也 呾他揭多也 阿啰[口+歇]帝 三藐三勃陀也呾侄他唵 鞞杀逝鞞杀逝 鞞杀社三没揭帝 莎诃

  “尔时,光中说此咒已,大地震动,放大光明,一切众生病苦皆除受安隐乐。曼殊室利,若见男子、女人有病苦者,应当一心为彼病人清净澡漱,或食、或药、或无虫水,咒一百八遍与彼服食,所有病苦悉皆消灭。若有所求指心念诵,皆得如意无病延年,命终之后生彼世界,得不退转,乃至菩提。是故,曼殊室利,若有男子、女人,于彼药师琉璃光如来,至心殷重恭敬供养者,常持此咒勿令废忘。
  “复次,曼殊室利,若有净信男子、女人,得闻如上七佛如来、应、正等觉所有名号,闻已诵持,晨嚼齿木澡漱清净,以诸香、华末香、烧香、涂香,作众伎乐供养形像,于此经典若自书、若教人书,一心受持听闻其义,于彼法师应修供养,一切所有资身之具,悉皆施与勿令乏少,如是便蒙诸佛护念,所求愿满,乃至菩提。”

  尔时,曼殊室利童子白佛言:“世尊,我于末法之时,誓以种种方便,令诸净信男子、女人得闻七佛如来名号,乃至睡中亦以佛名令其觉悟。世尊,若于此经受持读诵,或复为他演说开示,若自书、若教人书,恭敬尊重,以种种华香、涂香、末香、烧香、华鬘、璎珞、幡盖、伎乐而为供养,以五色缯彩而裹袠之,洒扫净处置高座上,是时四大天王与其眷属,及与无量百千天众,皆诣其所供养守护。世尊,若此经宝流行之处及受持者,以彼七佛如来本愿功德及闻名号威神之力,当知是处无复横死,亦复不为诸恶鬼神夺其精气,设已夺者还得如故,身心安乐。”
  佛告曼殊室利:“如是,如是,如汝所说。曼殊室利,若有净信男子、女人,欲供养彼七如来者,应先敬造七佛形像,安在清净上妙之座,散华烧香,以诸幢幡庄严其处,七日七夜受八戒斋食清净食,澡浴身体著新净衣,心无垢浊亦无恚害,于诸有情常起利乐慈悲喜舍平等之心,鼓乐弦歌称赞功德右绕佛像,念彼如来所有本愿,读诵此经思惟其义,演说开示,随其所愿,求长寿得长寿,求富饶得富饶,求官位得官位,求男女得男女,一切皆遂。若复有人忽为恶梦见诸恶相,或怪鸟来集,或于其家百怪出现,此人若以上妙资具,恭敬供养彼诸佛者,恶梦恶相诸不吉祥,悉皆隐没不能为患。或有水、火、刀、毒、悬崖、险道、恶象、师子、虎、狼、熊罴、蛇、蝎、蜈蚣如是等怖,若能至心忆念彼佛恭敬供养,一切怖畏皆得解脱。若他国侵扰、盗贼反乱,忆念恭敬彼如来者,所有怨敌悉皆退散。
  “复次,曼殊室利,若有净信男子、女人等,乃至尽形,不事余天,唯当一心归佛法僧受持禁戒,若五戒、十戒、菩萨二十四戒、苾刍二百五十戒、苾刍尼五百戒,于诸戒中或有毁犯怖堕恶趣,若能专念彼佛名号恭敬供养者,必定不生三恶趣中。或有女人,临当产时受于极苦,若能至心称名礼赞恭敬供养七佛如来,众苦皆除;所生之子,颜貌端正,见者欢喜,利根聪明,少病安乐,无有非人夺其精气。”

  尔时,世尊告阿难言:“如我称扬彼七如来名号功德,此是诸佛甚深境界,难可了知,汝勿生疑。”
  阿难白言:“世尊,我于如来所说契经深义不生疑惑。所以者何?一切如来身语意业皆无虚妄。世尊,此日月轮可令堕落,妙高山王可使倾动,诸佛所言终无有异。世尊,然有众生信根不具,闻说诸佛甚深境界,作是思惟:‘云何但念七佛名号便获尔所功德胜利?’由此不信便生诽谤,彼于长夜失大利乐堕诸恶趣。”
  佛告阿难:“彼诸有情若得耳闻诸佛名号,堕恶趣者无有是处,唯除定业不可转者。阿难,此是诸佛甚深境界难可信解,汝能信受,当知皆是如来威力。阿难,一切声闻及独觉等皆不能知,唯除一生补处菩萨。阿难,人身难得,于三宝中信敬尊重亦难可得,得闻七佛如来名号复难于是。阿难,彼诸如来无量菩萨行、无量巧方便、无量广大愿,如是行愿善巧方便,我若一劫若过一劫说不能尽。”

  尔时,众中有一菩萨摩诃萨,名曰救脱,即从座起,偏袒右肩,右膝著地,合掌向佛白言:“世尊,于后末世像法起时,若有众生为诸病苦之所逼恼,身形羸瘦不能饮食,喉唇干燥,目视皆暗,死相现前,父母、亲属、朋友、知识啼泣围绕。身卧本处,见彼琰魔法王之使,引其神识将至王所。然诸有情有俱生神,随其所作善恶之业,悉皆记录授与彼王,王即依法问其所作,随彼罪福而处断之。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,燃四十九灯,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,燃灯造幡,放诸生命,至诚供养,烧香散华,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,燃灯造幡修诸福业,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[薛/女]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藉,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,燃灯造幡,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,
  朱社罗大将, 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,以五色缕结我名字,得如愿已然后解结。”
  尔时,世尊赞诸药叉大将言:“善哉!善哉!大药叉将,汝等念报七佛如来恩德者,常应如是利益安乐一切有情。”

  尔时,会中有多天众智慧鲜少,作如是念:“云何过是殑伽河沙诸佛世界现在如来暂闻名者,便获无边殊胜功德?”
  尔时,释迦牟尼如来,知诸天众心之所念,即入驚召一切如来甚深妙定。才入定已,一切三千大千世界六种震动,雨天妙华及天香末。彼七如来见是相已,各从其国来至索诃世界,与释迦如来共相问讯。时佛世尊由其先世本愿力故,各各自于天宝庄严师子座上随处安坐,诸菩萨众、天龙八部、人非人等,国王、王子、中宫妃主,并诸大臣、婆罗门、长者、居士,前后围绕而为说法。
  时,诸天众见彼如来皆已云集,生大希有,疑惑便除。时诸大众叹未曾有,同声赞言:“善哉!善哉!释迦如来饶益我等,为除疑念,令彼如来皆至于此。”时诸大众各随自力,以妙香华及众璎珞、诸天伎乐供养如来,右绕七匝,合掌礼敬赞言:“希有!希有!诸佛如来甚深境界不可思议,由先愿力善巧方便,共现如是奇异之相。”尔时,大众各各发愿:“愿诸众生皆得如是如来胜定。”

  尔时,曼殊室利即从座起,合掌恭敬,绕佛七匝,礼双足已,白言:“世尊,善哉!善哉!如来定力不可思议,由本愿力方便善巧成就众生。唯愿为说大力神咒,能令来世薄福众生,病恼所缠,日月星辰所有厄难,疫病怨恶,及行险道遭诸恐怖,为作归依,令得安隐。彼诸众生于此神咒,若自书、教人书,受持读诵,广为他说,常蒙诸佛之所护念,佛自现身令愿满足,不堕恶趣亦无横死。”
  时,诸如来赞曼殊室利言:“善哉!善哉!此是我等威神之力,令汝劝请哀愍众生离诸苦难,为说神咒。汝应谛听,善思念之,我当为说。曼殊室利,有大神咒名曰《如来定力琉璃光》,若有男子、女人书写读诵,恭敬供养,于诸含识起大悲心,所有愿求皆得满足,诸佛现身而为护念,离众障恼当生佛国。”
  时,七如来以一音声,即说咒曰:

  “但侄他 具继具继 [翳-羽/言]尼继腻呬 末底末底 馺[多+頁]怛他 揭多三摩地 頞提瑟耻帝 頞帝末帝 波例 波跛输但你萨婆波跛 那世也 [勃-力+攵]睇勃图 嗢答继隖謎矩謎 佛铎器怛罗 钵里输但你 昙謎昵昙謎 謎噜謎噜 謎嚧尸朅囇 萨婆哥罗 蜜栗睹(丁庚)尼婆喇你 [勃-力+攵]提苏[勃-力+攵]睇 佛陀 頞提瑟侘泥娜 曷[口+洛]叉睹謎 萨婆提婆 三謎頞三謎 三曼捼(奴和切)汉囒睹謎 萨婆佛陀 菩提萨埵 苫謎苫謎 钵喇苦曼 睹謎 萨婆伊底隝波达婆 萨婆毗何大也 萨婆萨埵者[目+甫]囒泥[目+甫]囒泥(去) [目+甫]囒也謎 萨婆阿舍薜瑠璃也 钵唎底婆细 萨婆波跛 差杨羯囇 莎诃 ”

  尔时,七佛说此咒时,光明普照,大地震动,种种神变一时俱现。时诸大众见此事已,各各随力以天香、华涂香、末香奉上彼佛,咸唱善哉,右绕七匝。彼佛世尊同声唱言:“汝等一切人天大众,应如是知:若有善男子、善女人,若王、王子、妃后、大臣、寮庶之类,若于此咒受持读诵,听闻演说,以妙香华供养经卷,著新净衣在清净处持八戒斋,于诸含识常生慈愍,如是供养得无量福。若复有人有所祈愿,应当造此七佛形像,可于静处以诸香华、悬缯、幡盖、上妙饮食及诸伎乐而为供养,并复供养菩萨、诸天,在佛像前端坐诵咒,于七日中持八戒斋,诵满一千八遍,彼诸如来及诸菩萨悉皆护念,执金刚菩萨并诸释、梵、四天王等亦来拥卫此人,所有五无间罪一切业障悉皆消灭,无病延年,亦无横死及诸疾疫,他方贼盗欲来侵境、斗诤战阵、言讼仇隙、饥俭旱涝,如是等怖一切皆除,共起慈心犹如父母,有所愿求无不遂意。”

  尔时,执金刚菩萨、释、梵、四天王,从座而起,合掌恭敬,礼释迦牟尼佛足,白言:“世尊,我等大众皆已得闻诸佛本愿殊胜功德,及见诸佛慈悲至此,令我众生亲承供养。世尊,若于其处有此经典,及七佛名陀罗尼法,流通供养乃至书写,我等悉皆承佛威力,即往其处拥护于彼。国王、大臣、城邑、聚落、男子、女人,勿令众苦及诸疾病之所恼乱,常得安隐,财食丰足,我等即是报诸佛恩。世尊,我等亲于佛前自立要誓。若有净信男子、女人,忆念我者,应诵此咒。”即说咒曰:

  “但侄他 要窶莫窶 呾罗窶 么么窶具囇 诃呼(去) 醯(去) 末啰末啰末啰 竖树囇布囇 莎诃

  “若有净信男子、女人、国王、王子、大臣、辅相、中宫婇女,诵七佛名及此神咒,读诵书写,恭敬供养,现世皆得无病长寿,离众苦恼,不堕三塗,得不退转乃至菩提,彼诸佛土随意受生,常见诸佛,得宿命智,念定总持无不具足。若患鬼疟等病,当书此咒系之肘后,病若差已置清净处。”

  尔时,执金刚菩萨诣七佛所,右绕三匝,各申礼敬,白言:“世尊,唯愿慈悲护念于我。我今为欲饶益未来男子、女人持是经者,我更为说陀罗尼咒。”时彼七佛赞执金刚言:“善哉!善哉!执金刚,我加护汝,可说神咒,为护未来持经之人,令无众恼,所求满足。”时执金刚菩萨,即说咒曰:

  “南么馺多喃 三藐三佛陀喃 南么萨婆跋折啰达啰喃 呾侄他唵 跋折 跋折囇 莫诃跋折囇 跋折啰波舍 陀喇你三么 三么 三曼[多+頁] 阿钵喇底 [口+歇]多 跋折囇 苫么苫么 钵啰苫曼睹謎 萨婆毗阿大也 矩噜矩噜 萨婆羯么阿代喇拏你叉也 三么也末奴三末啰簿伽畔跋折啰波你 萨婆舍謎钵哩 脯喇也莎诃

  “世尊,若复有人持七佛名,忆念彼佛本愿功德,并持此咒读诵演说,我令彼人所愿满足无所乏少。若欲见我问善恶者,应当书写此经,造七佛像并执金刚菩萨像,皆于像身安佛舍利。于此像前,如上所说,种种供养礼拜旋绕,于众生处起慈悲心,受八戒斋,日别三时,澡浴清净三昧衣别,从白月八日至十五日,每日诵咒一百八遍心无散乱,我于梦中即自现身共为言说,随所求者皆令满足。”
  时,大会中有诸菩萨皆悉唱言:“善哉!善哉!执金刚陀罗尼不可思议,实为善说。”
  时,七如来作如是语:“我等护汝所说神咒,为欲饶益一切众生皆得安乐,所求愿满,不令此咒隐没于世。”
  尔时,七佛告诸菩萨、释、梵、四天王曰:“我今以此神咒付属汝等,并此经卷,于未来世后五百岁法欲灭时,汝等皆应护持是经。此经威力利益甚多,能除众罪,善愿皆遂。勿于薄福众生、诽谤正法、毁贤圣者,授与斯经,令法速灭。”
  尔时,东方七佛世尊,见此大众所作已办,机缘满足,无复疑心,各还本土,于其座上忽然不现。

  尔时,具寿阿难陀即从座起,礼佛双足,右膝著地,合掌恭敬,而白佛言:“世尊,当何名此经?我等云何受持?”
  佛告阿难陀:“此经名为《七佛如来应正等觉本愿功德殊胜庄严》,亦名《曼殊室利所问》,亦名《药师琉璃光如来本愿功德》,亦名《执金刚菩萨发愿要期》,亦名《净除一切业障》,亦名《所有愿求皆得圆满》,亦名《十二大将发愿护持》,如是名字,汝当奉持。”
  时,薄伽梵说是经已,诸大菩萨及声闻众,天、龙、药叉、揵闼婆、阿苏罗、揭路荼、紧那罗、莫呼洛伽、人非人等,一切大众闻佛所说,皆大欢喜,信受奉行。

[药师琉璃光七佛本愿功德经] 翻译 Translation of the "Sutra of the Seven Master of Medicine Buddhas"

前言:- [药师琉璃光七佛本愿功德经] 翻译
我将把[药师琉璃光七佛本愿功德经]翻译成白话中文和英文,希望能够将这部对现今
佛教尤其重要的经典发扬光大.当代佛教徒对这部经典应该给予等同[无量寿经]的重
视.两个法门应该兼修.现世中跟药师佛大愿感应,获得富贵,健康,人缘,平安,快乐和
智慧,并且能同时兼得往生极乐世界的福德资粮.命终后能得到往生极乐世界的双重保
障:如果对于往生极乐世界的定力不够,在临终时候可能会心志颠倒,往生不了.根据
经典记载,如果修持药师法门,在这种状况发生的紧要关头,能够获得八位大菩萨前来示路,引
去极乐世界(不是硬把你拉去药师佛的世界!).

Introduction: Translation of the "Sutra of the Seven Master of Medicine Buddhas"
I shall be translating the above sutra from ancient Chinese into two versions: contemporary Chinese and English. There are 5 ancient Chinese versions of this sutra that had been translated from Sanskrit. Among them, the most popular is the version translated by Xuanzang during Tang Dynasty. The four versions beside the one which I shall be translating, including the Xuan Zang version, describe only one Master of Medicine Buddha, which is the "Master of Medicine Radiating Lapis Lazuli Light Buddha". The version that I shall be translating is that of another Tang monk called Yijing. The Yijing version is the longest and most comprehensive of the 5, having descriptions of seven Buddhas including the aforementioned one.

I have not found any English translation of the Yijing version. In view of this, I shall be translating and promoting online this version. In my view, this is a particularly important sutra for today. Most Buddhists are familiar with the Amitabha Buddha. Unfortunately, most also are familiar with Amitabha Buddha only. Most focus on their future reincarnation in the Western Paradise but fall short of another equally important area of Buddhist practice, which is enjoying and spreading practical benefits in their present lifetime.

Are Amitabha and Master of Medicine practices mutually exclusive? No. In fact, the Master of Medicine Buddhas practice provides a safety net for those who hope to be reborn in the Western Paradise of Amitabha. By following the Master of Medicine Buddhas practice, practitioners may enjoy immediate gratification in their present lifetime and accumulate merits that help them succeed in being reborn in the Western Paradise when they pass on. Both practices are, thus, mutually supportive.