2023年6月23日 星期五

藥師琉璃光如來十二大願

 §5.1 prathamaṃ tasya mahāpraṇidhānam abhūt yadāham anāgate 'dhvany anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyaṃ tadā mama śarīrābhayāprameyāsaṃkhyeyāparimāṇā lokadhātavo bhrājeraṃs tapyeran viroceran | yathā cāhaṃ dvātriṃśadbhir mahāpuruṣalakṣaṇaiḥ samanvāgato 'śītibhiś cānuvyañjanair alaṃkṛtadehaḥ | tathaiva sarvasattvā yādṛśā lakṣaṇānuvyañjanasamalaṃkṛtā bhaveyuḥ | idaṃ prathamaṃ mahāpraṇidhānam abhūt ||
BhG T. 450 405a07 - T. 450 b27
(405a07)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。
§5.2 bodhiprāptasya ca me kāyo bhaved yathā vaiḍūryamaṇiratnam antarbahiḥsupariśuddham | nirmalaṃ prabhāsvaraṃ vipulaṃ mahāntaṃ śryā tejasā jvalantaṃ supratiṣṭhitaṃ candrasūryātirekai raśmijālaiḥ samalaṃkṛtam | ye ca sattvā lokāntarikāsūpapannāḥ bhaveyur ye ceha manuṣyaloka andhākāre timisrāyāṃ rātrau nānādiśaṃ gaccheyus teṣāṃ yathepsitā diśo gacchatāṃ karmāṇi ca kurvatām | mamābhayā yatheṣṭā diśā gaccheran karmāṇi ca kurvīran | idaṃ dvitīyaṃ mahāpraṇidhānam abhūt ||
(405a11)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,過於日月。幽冥眾生,悉蒙開曉,隨意所趣,作諸事業。
§5.3 bodhiprāptasya ca me aprameyaprajñopāyabalādhānenāparimāṇāṃ sattvadhātuṣv akṣayopabhogaparibhogāḥ syuḥ | mā ca kasyacid sattvasya kenacid vaikalyaṃ bhavet | tṛtīyaṃ tasya mahāpraṇidhānam abhūt ||
(405a15)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。
§5.4 bodhiprāpto 'haṃ kumārgapratipannān sattvāñ chrāvakamārgapratipannān pratyekabuddhamārgapratipannāṃś ca sattvān sarvān anuttare mahāyane niyojyayeyam | idaṃ caturthaṃ tasya mahāpraṇidhānam abhūt ||
(405a18)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。
§5.5 bodhiprāptasya ca me ye sattvā mama śāsane brahmacaryaṃ careyus te sarve akhaṇḍaśīlāḥ syus trisaṃvarasaṃvṛtāḥ | mā ca kasyacic chīlavipannasya mama nāmadheyaṃ śrutvā durgatigamanaṃ syāt | idaṃ pañcamaṃ tasya mahāpraṇidhānam abhūt ||
(405a21)第五大願:願我來世得菩提時,若有無量無邊有情,於我法中修行梵行,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。
§5.6 bodhiprāptasya ca me ye sattvā hīnakāyā vikalendriyā durvarṇā jaḍaiḍā mūkā laṅgāḥ kubjāḥ śvitrāḥ kuṇḍā andhā badhirā unmattā ye cānye śarīravyādhayas te mama nāmadheyaṃ śrutvā sarva avikalendriyāḥ syuḥ paripūrṇagātrāḥ | idaṃ ṣaṣṭhaṃ mahāpraṇidhānam abhūt ||
(405a25)第六大願:願我來世得菩提時,若諸有情,其身下劣、諸根不具、醜陋、頑愚、盲聾、瘖瘂、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。
§5.7 bodhiprāptasya ca me ye nānāvyādhiparipīḍitā atrāṇā aśaraṇā bhaiṣajyopakaraṇarahitā anāthā daridrā duḥkhitāḥ sacet teṣāṃ mama nāmadheyaṃ karṇapuṭe nipatet teṣāṃ sarvavyādhayaḥ praśameyur arogāś ca nirupadravāś ca te syur yāvad bodhiparyavasānam | idaṃ saptamaṃ mahāpraṇidhānam abhūt ||
(405a29)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。
§5.8 bodhiprāptasya ca me kaścin mātṛgrāmo nānāstrīdoṣaśataiḥ saṃkliṣṭaṃ strībhāvaṃ vijugupsanto mātṛgrāmayoneḥ parimoktukāmo mama nāmadheyaṃ dhārayet tasya mātṛgrāmasya strībhāvo vinivartet | puruṣabhāvo bhaved yāvad bodhiparyavasānād | idam aṣṭamaṃ tasya mahāpraṇidhānam abhūt ||
(405b05)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,願捨女身,聞我名已,一切皆得轉女成男,具丈夫相,乃至證得無上菩提。
§5.9 bodhiprāpto 'haṃ sarvasatvān mārapāśabandhanabaddhān nānādṛṣṭigahanasaṃkaṭaprāptān sarvamārapāśadṛṣṭigatibhyo vinivartya samyagdṛṣṭau niyojyānupūrveṇa bodhisatvacāryāṃ saṃdarśayeyaṃ | idaṃ navamaṃ mahāpraṇidhānam abhūt ||
(405b09)第九大願:願我來世得菩提時,令諸有情,出魔羂網,解脫一切外道纏縛。若墮種種惡見稠林,皆當引攝置於正見,漸令修習諸菩薩行,速證無上正等菩提。
§5.10 bodhiprāptasya ca me ye kecit sattvā rājādibhayabhītā ye vā bandhanatāḍanāvaruddhā vadhyārhā anekamāyābhir upadrutā vimānitāś ca kāyikacaitasikaduḥkhair abhyāhatās tato nāmadheyaśravaṇato te puṇyānubhāvena sarvopadravebhyaḥ parimucyeran | idaṃ daśamaṃ tasya mahāpraṇidhānam abhūt ||
(405b13)第十大願:願我來世得菩提時,若諸有情,王法所錄,縲縛鞭撻,繫閉牢獄,或當刑戮,及餘無量災難凌辱,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。
§5.11 bodhiprāptasya ca me ye sattvāḥ kṣudhāgnināḥ prajvalitā āhārapānaparyeṣṭyabhiyuktās tannidānaṃ pāpaṃ karma kurvanti | sacet te mama nāmadheyaṃ dhārayeyur ahaṃ teṣāṃ varṇagandharasopetenāhāreṇa śarīraṃ saṃtarpayeyam | paścād dharmarasena saṃtarpyātyantasukhe pratiṣṭhāpayeyam | idam ekādaśamaṃ tasya mahāpraṇidhānam abhūt ||
(405b18)第十一大願:願我來世得菩提時,若諸有情,飢渴所惱,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。
§5.12 bodhiprāptasya ca me ye kecit sattvā nagnā vasanavirahitā daridrāḥ śītoṣṇadaṃśamaśakair upadrutā rātriṃdivaṃ duḥkham anubhavanti | sacet te mama nāmadheyeṃ dhārayeyur ahaṃ teṣāṃ vastrabhogam upasaṃhareyam nānāraṅgaraktān yathākāmam upanāmayeyam vividhaiś ca ratnābharaṇagandhamālyavilepanavādyatūryatāḍāvacaraiḥ sarvasattvānāṃ sarvābhiprāyān paripūrayeyam | idaṃ dvādaśamaṃ tasya mahāpraṇidhānam abhūt ||
(405b22)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、塗香、鼓樂、眾伎,隨心所翫,皆令滿足。 

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藏譯英 https://read.84000.co/translation/toh504.html
The Detailed Account of the Previous Aspirations of the Blessed Bhaiṣajya­guru­vaiḍūrya­prabha

藥師琉璃光如來本願功德經
Bhaiṣajya-guru-vaidūrya-prabha-rāja-sūtram |
oṃ namaḥ sarvajñāya |
namo bhagavate bhaiṣajya-guru-vaidūrya-prabha-rājāya tathāgatāya ||
Homage to all buddhas and bodhisattvas.

1.釋經題-印順法師講記

一、藥師琉璃光如來本願功德;
二、十二神將饒益有情結願神咒;
三、拔除一切業障。
藥師:藥師與醫生的含義一樣,稱佛陀為無上醫王或大藥師,因佛能治療一切眾生的種種疾病。經裡說:人的生理上有三種病——老、病、死;心理上也有三種病——貪、瞋、癡。大覺佛陀出世救濟眾生,即是為了拔除眾生身心的種種病患,故讚歎佛為大醫王、大藥師。
琉璃光:以琉璃寶的光輝、明淨,而比喻佛德,所以東方藥師佛,又以琉璃光為名。
琉璃光的含義:
一、依眾生的心境說:向上向光明的趣向和要求。
太陽光給人以熱力、光明、幸福和希望;月亮給人以清涼、安寧、幽靜的境界。
二、約佛陀的證境說:約從離無明暗翳而顯證說,稱佛的自證境界為最清淨法界,猶如淨虛空;或稱畢竟空,或稱空性,都從現證的真性說。琉璃光,即佛的自覺境界。如如智契如如理,在平等一法界中,顯發無邊光明(清淨功德),朗耀皎潔,平等無差別,不是混混沌沌黑漆一團,故喻佛的自證境為琉璃光。
1)佛果的圓滿境界,實在不可思議,不可言說,所以經中每以菩薩的因德,表達如來的果德。
2)如毘盧遮那佛(也是光明遍照意),以文殊、普賢二大士,表彰佛陀的大智與大行。或以四大菩薩,表彰佛的悲(觀音)、智(文殊)、行(普賢)、願(地藏)。
3)本經以日光遍照、月光遍照二菩薩,表彰藥師佛的大智慧(日)與大慈悲(月),如日月光輝的遍照世間,普濟一切。如來所有的無量無邊功德,在這二大菩薩的德性中,充分的表現出來。
4)因此,藥師佛又名琉璃光,他的國土是淨琉璃世界,菩薩為日月光遍照,是具此一番深義的。
5)東方淨琉璃世界,表佛現證的清淨法界;琉璃光,表無上菩提契證法界的德性;琉璃光(青天)是本體,日月運行於青天,放播光明,可說為從琉璃光而起的妙用。
6)中國人一向重視太陽,對月亮卻缺乏欣賞,所以重視溫暖,熱力,光明,希望,而說光天化日等。然印度卻特別對月亮發生興趣,印度,即可解說為月亮;印度的文化思想(佛教也在內),皆特重於寧靜、清涼的特德。
7)本來,動與靜,熱烈與安靜,強光與微明,溫暖與清涼,應互相協調而求平衡,這對於人性的發展,世局的安定,都是十分切需的。
8)我們學佛,從凡夫到達聖者——佛的境界,必發揮這兩面的德性;對治人世的囂狂凌亂,應重視清涼與寧靜。藥師琉璃光如來,對此有著充分的圓滿的表現,所以,能為人世一切苦難病患的救治者。

次解如來:藥師琉璃光是一佛的專名,如來是諸佛的通名,凡證獲無上佛果的,皆可通稱如來。梵語怛陀阿伽陀,有三義:即如來、如解、如說。
(一)、如來,如,是一模一樣,沒有差別的意思。菩薩到了功行圓滿,以最高的智慧,體證了究竟的真理,此真理就是如;佛是契此平等不二真如而來,故名如來。
(二)、如解,佛有無上的智慧,對世出世間的一切法相,無不正確通達,毫無顛倒錯亂,如法的實相而解了,是名如解。
(三)、如說,佛陀不僅是解悟正確,就是說法也如實而說。應該如何說就如何說,有如實說有,無如實說無,說得都恰到好處,故經裡稱佛為實語者,如語者,不誑語者,不異語者。如來、如解、如說,是佛陀所有的功德;譯者因不能遍譯三義,所以都譯為如來。

本願功德:願是願欲,本願即菩薩因地所發的弘願。修學佛法,以發願為先,可說為成佛的根本。菩薩在因地所發誓願,有通有別,如願成佛道,願度眾生;及眾生無邊誓願度等四弘誓願,名為通願,是每一菩薩都如此發的。如阿彌陀佛在因地中發四十八願,藥師佛因地的十二大願,便是別願。大家別誤會,以為發願多,功德就大,發願少,功德就小;要知道諸佛願力,是平等平等的。願是凡夫趨證佛果的動力,若無願,便什麼也不得成。不獨修學大乘法門,即學小乘法,無願也同樣不能成就。所以修學菩薩,首先必須立定志願,然後從願起行,依行得證。阿彌陀佛和藥師佛在菩薩因地,發廣大願;行到目的地時,願也就圓滿成就了。本經題但出本願功德,而經裡卻說到廣大行,可見行是實踐志願的心要了。我們每天都發願,但大都發願而不能付諸實行,所以不能實現學佛——自利利人的目的。

功德,不但是在寺院裡做些佛事。功是功力,如行布施、持戒、忍辱、禮佛、坐禪等,都要有一番功力。德即是得,修行而得成績,做一分得一分,名為功德。依本願去實踐,所成就的功德,稱為本願功德。

經:梵語修多羅,本義為貫串攝持的線。釋尊在世,隨機說法,現今集成為一段一章,一部部的經典,是佛滅度後,弟子們結集成的。各類的法門,有組織地貫串起來,像一朵朵的花,用線貫穿而成花鬘,便不會散失。經也這樣,佛在世時隨時隨地說法,若不加以編集,就難得保存於久遠了。佛說的法,是究竟的真理與德行,可給我們永久學習,永久依循,所以經又含有恒常法則的意義。佛說的名為經,佛弟子的述說,不名經而名論,這是表示尊重佛說。如中國古典而有價值的,如書、詩、易等,也叫做經。

以上,對經題作分別的解釋,現在把它綜合起來:經是一切佛經的總名,是能詮教法;藥師琉璃光如來本願功德,是本經的別名,是所詮表的理行果法。所詮法中,本願功德,約因地行願說;藥師琉璃光如來,約果德說。果德中,如來,是一切佛的通稱;藥師琉璃光,是本經東方佛土教主的別名。別名中,藥師喻佛的大慈悲;琉璃光顯佛的大智慧。經題有因、果,悲、智;下面經文,即對於悲智因果等,作圓滿的開示。

2.明翻譯
本經傳來中國,共有五次翻譯。
第一譯,為東晉帛尸梨密多羅三藏所譯,經名《佛說灌頂拔除過罪生死得度經》。唯此並無單行本,係附於《佛說灌頂大神咒經》中;《灌頂經》屬於密部的法典,有十二卷,本經為最後一卷。
第二譯,是劉宋慧簡法師所譯,名為《藥師琉璃光經》,今已失傳。
第三譯,為隋煬帝時達磨笈多譯,名《佛說藥師如來本願經》。
第四譯,唐朝玄奘三藏所譯,藥師琉璃光如來本願功德經。
第五譯,唐武則天義淨法師所譯,名《佛說藥師琉璃光七佛如來本願功德經》,共二卷。

現在要略辨五譯的同異:本經的前四譯,大致相同,只有義淨譯稍異。前者只說藥師淨土,義淨譯則有七佛淨土。如說東方去此,過四殑伽河沙佛土,有世界名曰無勝,佛號善名稱吉祥王如來……;乃至東方去此,過九殑伽河沙佛土,有世界名曰善住寶海,佛號法海勝慧遊戲神通如來……。這其中六段,都與前四譯不同。到了說到藥師如來的淨土,就與四譯相同。
但同中又有稍異:
(一)、前四種譯本,在佛宣說神咒之後,只說大眾得聞藥師佛名而獲利益,義淨譯則說聞七佛名而得益。
(二)、義淨譯藥叉神將聞了七佛名號發願護法,及時諸人眾起,七佛應召來會證明其事等文,為其餘譯本所無。
(三)、義淨譯多了七佛說咒,名定力琉璃光。
(四)、奘譯沒有金剛及梵釋諸天各說咒語。現存所依的玄奘譯本,其中藥師如來所說的神咒一段,也是從義淨譯錄出而插進去的。但帛尸梨密多羅所譯也有咒語,不過不是在當中,而是附於經末。

關於這點,太虛大師曾有論到:佛法,不獨小乘,即大乘也是因地而異,因時而異。比方佛滅度百年後,小乘蓬勃,大乘隱晦;從五百至八百年間,大乘盛行,密教還不大興盛;後來才慢慢活躍起來,這是因時而異。第一譯者帛尸梨密多羅三藏,是龜茲人;密法早就流傳在龜茲,所以他就編譯《大灌頂神咒經》。義淨到印度時,正是印度密典盛行的時代,故義淨三藏譯出的本典,密宗的色彩較重,奘公及達磨笈多等則較少。

這裡附帶一談淨土法門與秘密法門的關係。
在過去,有些淨土行者,不滿意密教;而密教學者,也多少輕視淨土;其實淨與密,關係最為密切,其性質也最為接近。比方本經,若除卻咒語,便純粹是淨土法門;加上了咒語,便又通於密部。又如《阿彌陀經》,是純淨土法典;但如拔一切業障根本得生淨土陀羅尼,也就通於密部。這與本經相同,本經藥師所說咒,也是拔除一切業障。還有,不論淨土或秘密教,佛或本尊,其加被力最受重視。如阿彌陀佛的願力,或藥師如來的本願力,都極重要;而行者對於佛或本尊的不可思議力,更須要具足充分的信心,絕不容許有絲毫的疑念。又密部的念咒和淨土的念佛,同是以口發音聲,作為修行的方便。密宗修觀,觀想其崇拜的對象——本尊,如大日如來、觀音、文殊等菩薩;不動、閻鬘德迦等金剛,到觀行成就,本尊現前,即可與自己晤談,開示法語。淨土法門的念佛觀修成,佛也同樣可以現前,如《般舟三昧經》說。這二類法門,非常相近。如現講的《藥師經》,教我們誦經,念佛,或持咒,可說都是屬於顯教的修行法。金剛智,不空,一行三藏等密教大師,都曾有藥師儀軌;所以本經,通於淨土及秘密法門,通於顯、密二教。

正釋
甲一 緣起分
乙一 敘事證信
如是我聞:一時薄伽梵遊化諸國,至廣嚴城,住樂音樹下。evaṃ mayā śrutam | ekasmin samaye bhagavān janapadacaryāṃ caramāṇo 'nupūrveṇa yena vaiśālī mahānagarī tenānuprāpto 'bhūt | tatra khalu bhagavān vaiśālyāṃ viharati sma vādya-svara-vṛkṣa-mūle
1.­2 Thus did I hear at one time. The Blessed One was wandering through the provinces and came to Vaiśālī. There in Vaiśālī, at the base of the musical tree,12
如是我聞:如此之法——這部經典,是我(結集者)親自聽來的。
一時:從法會開始,到法會圓滿的那一個時候。
薄伽梵:是佛陀的尊稱。略述兩點:
一、巧分別:佛能善巧分別諸法相,雖說一切法相,而不違第一義諦。
二、能破:徹底斷盡一切無明煩惱,證得一切智智,真正獲得大自在,大解脫。
遊化諸國:佛陀遊行教化,使無量無數的苦惱眾生,都能沾法雨的潤澤。
廣嚴城:土地廣,文化高,物產富,人民的生活都安樂舒適,故名廣嚴。
樂音樹下:因為樹多,大家坐在林下聽法。微風吹動枝葉,便作種種自然音聲,猶如奏樂,所以叫做樂音樹。

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。
he was accompanied by a great saṅgha of eight thousand monks, and with him, too, were thirty-six thousand bodhisattvas and all manner of kings, ministers, brahmins, householders, gods, asuras, garuḍas, kinnaras, and mahoragas, all of whom encircled and venerated him as he taught the Dharma.
與大苾芻眾八千人俱  :mahatā bhikṣu-saṃghena sārdham aṣṭabhir bikṣu-sahasraiḥ
苾芻,比丘的異譯,主要意義為乞士。一方面向施主乞食以維持色身,另方面從佛乞法以養慧命。與會的大比丘眾,有八千人。大比丘,證得無學阿羅漢果的聖者。眾是眾多。現在,這許多大比丘們,俱集在樂音樹下,共聽佛的說法。

菩薩摩訶薩三萬六千:ṣaṭ-triṃśadbhiś ca bodhisattva-sahasraiḥ sārdhaṃ
菩薩為梵語菩提薩埵的簡譯,此譯覺有情。凡有生命活動的,有情識作用的,在生死輪迴中的,不論是天、人、鬼、畜、地獄,通是有情。菩薩有高度的智慧,是有覺悟分的有情,也即是有情中的覺悟者。又,在修學過程中,菩薩一面上求佛道,一面下化眾生。這是約上求與下化,智慧與慈悲,而說名菩薩。摩訶薩,大有情。大菩薩於一切眾生中,最為上首,是人中的領導者;有高超的智慧,深切的悲心,廣大的行願,成就了無邊淨功德法,所以說是大有情。初地以上的菩薩,都是此中所指的大菩薩。除了三萬六千大菩薩而外,應該還有許多十信、十住、十行、十回向等位次菩薩,也在會聽法。

及國王、大臣、婆羅門、居士:rāja-āmātya-brāhmaṇa-gṛhapati-saṃhatyā
人中,此處舉四類:
(一)、國王:王為自在義,於國政權衡,有著自由自主的決定作用。
(二)、大臣:協助國王處理國家政務,和衛國安民的要員。
(三)、婆羅門:專門執行祭祀的職務。
(四)、居士:吠舍,其中富有的,有地位的紳士,即被稱為居士。

天、龍、藥叉,人、非人等,無量大眾:deva-nāga-yakṣa-gandharva-asura-garuḍa-kinnara-mahoraga-manuṣya-amanuṣya-parṣadā ca
天:即光明之義,指空界中的神明。依佛法說,有二十八天。
龍:受過佛法薰陶的八部,不但維護佛法,而且也樂意護衛修學佛法的善人。國王、大臣等是人,天龍八部則係非人,故經說人非人等。

恭敬圍繞,而為說法:parivṛtaḥ puraskṛto dharmaṃ deśayati sma |
大家都能有秩序地恭敬圍繞著佛陀,聚精會神地安坐那裡,諦聽慈悲仁愍的佛陀為他們宣說微妙法門。

乙二 禮請起說
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。
1.­3 Then, through the Buddha’s power, the bodhisattva great being and Dharma prince Mañjuśrī rose from his seat, adjusted his upper robe on one shoulder, knelt with his right knee on the ground, bowed to the Blessed One with his palms together, and made this request to the Blessed One:
爾時,曼殊室利法王子:atha khalu mañjuśrīr dharma-rāja-putro
爾時,即大眾圍繞而聽法的時候。
曼殊室利,妙吉祥。
法王子,法王指佛陀,法王子是菩薩,將來要繼承王業的。曼殊室利為佛的繼承者,所以稱法王子。為何獨以此名尊稱文殊?曼殊室利有高超的智慧,於諸菩薩中最為第一,與佛的大菩提相近,若再進一步,便是大覺的佛陀。

承佛威神,從座而起:buddha-anubhāvena utthāya āsanād
於是,他承受了佛的威神之力加被鼓勵,便在廣大的聽眾中,從自己的座位上,從容地站立起來。

偏袒一肩,右膝著地,向薄伽梵,曲躬合掌:ekaṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya
偏袒一肩,即露出右臂;
右膝著地,即右邊的膝蓋靠著地面下跪;
曲躬,就是鞠躬。
即事表法。偏袒一肩,表示荷擔佛法;右膝著地,表示下化眾生;曲躬表示內心的謙恭、至誠;合掌當胸,表向於中道。有說:十指即表示十波羅蜜,和合而歸中道。

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。
1.­4 “May the Blessed One please teach a detailed account of the names and previous aspirations of the thus-gone ones, so that beings who hear them13 may be purified of their karmic obscurations and be guided, later in future times when only an imitation of the holy Dharma remains.”
白言:世尊!惟願演說如是相類諸佛名號:bhagavantam etad avocat - deśayatu bhagavaṃs teṣāṃ tathāgatānāṃ nāmāni,
曼殊對世尊說:世尊!惟願佛為我們演說如是相類的諸佛名號。

及本大願殊勝功德:teṣāṃ pūrva-praṇidhāna-vistara-vibhaṅgam |
以及諸佛因地的本大行願,無邊殊勝功德。因佛曾在《阿彌陀經》,或其他經中,說過西方或其他的淨土,是如何如何的微妙莊嚴;其土有佛,是稱什麼什麼;其佛的本願功德,又是何等的偉大;眾生聞其名稱,或稱念,或憶持,便可獲得無量功德等。因此,曼殊代表大眾,要求世尊宣示與此相類似(如是相類)的教法。

令諸聞者業障銷除:vayaṃ śrutvā sarva-karma-āvaraṇāni viśodhayema
這是為令末世諸聽聞者,能夠因此得以業障銷除。障是障礙,業即我們現生或過去事業所作的潛力,就要障礙我們向光明的菩提道前進。時常念佛,與佛接近,就會消弭業障,增長善根,漸漸遠離逆境,惡人;得遇順利環境,善人,受善者的引導,步上正途,生活於佛法的光明中。

為欲利樂像法轉時諸有情故:paścime kāle paścime samaye saddharma-pratirūpake vartamāne sattvānām anugraham upādāya |
然為欲利樂那些福慧淺薄、煩惱特重的像法轉時的一切諸有情之故,不得不勸請佛陀,慈悲哀愍而為敷演。

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。
1.­5 “Very well, Mañjuśrī, very well,” the Blessed One replied to Mañjuśrīkumāra-bhūta. “It is good, Mañjuśrī, that the boundless compassion you have generated has led you to make this request for the benefit, aid, and happiness of all those divine and human beings who are enveloped by all kinds of karmic obscurations. Listen well and keep in mind what I say, Mañjuśrī, and I shall explain.
爾時,世尊讚曼殊室利童子言:善哉!善哉:atha bhagavān mañjuśriye kumārabhūtāya sādhukāram adāt - sādhu sādhu mañjuśrīḥ,
當代眾請法的時候,世尊便讚嘆曼殊室利童子說:好極了!好極了!
童子,略說兩點:
一、約世俗說:菩薩都是隨應眾生而現身的,沒有一定的形相。
二、約勝義說:菩薩修行階段,有一位次叫童子地(即第九地)。以童子形容菩薩,表徵菩薩的純潔、天真、高尚、熱情、和樂的美德。

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。mahākāruṇikas tvaṃ mañjuśrīḥ | tvam aprameyāṃ karuṇāṃ janayitvā samādhesase(?) nānākarmāvaraṇenāvṛtānāṃ sattvānām arthāya hitāya sukhāya devamanuṣyāṇāṃ ca hitārthāya |
曼殊室利!汝以大悲心,勸請我廣說諸佛名號及本願功德;這是為了要救拔那些受業障所纏的有情,及利益安樂像法轉時一切有情之故。

汝今諦聽,極善思惟,當為汝說:tena hi tvaṃ mañjuśrīḥ śṛṇu, sādhu ca suṣṭhu ca manasi kuru, bhāṣiṣye |
汝今可以靜心諦聽,同時更須極善思惟,我當為汝宣說。
諦聽,即細心地、聚精會神地聽;
極善思惟,是要善巧地思考,將已聽過的,用智慧加以抉擇、思辨、審察。

曼殊室利言:唯然!願說,我等樂聞。evaṃ bhagavan, iti mañjuśrīḥ kumārabhūto bhagavataḥ pratyaśrauṣīt |
曼殊室利聽了佛的叮囑教勉,即歡喜地答覆世尊:是,是!世尊的誨導,我們當然唯命是從,現在願您就說,我等弟子,都是極願意聽聞的!

甲二 正宗分
乙一 如來開示
丙一 依正行願
丁一 總標依正
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、無上士、調御丈夫、天人師、佛、薄伽梵。
1.­6 “Mañjuśrī, to the east of this buddhafield, past as many buddhafields as there are grains of sand in ten Gaṅgā rivers, lives the blessed Buddha Bhaiṣajya­guru­vaiḍūrya­prabha, in the world Vaiḍūrya­nirbhāsa. He is a thus-gone, worthy, and perfect buddha, someone endowed with knowledge and good conduct, a well-gone one, a knower of the world, a charioteer who tames people, unsurpassed, and a teacher of gods and humans.
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:bhagavāṃs tasyaitad avocat - asti mañjuśrīḥ pūrvasmin digbhāge ito buddhakṣetrād daśagaṅgānadīvālukāsamāni buddhakṣetrāṇy atikramya vaidūrya-nirbhāsā nāma lokadhātuḥ |
佛告訴曼殊室利說:從我們的此一世界,向東方去,經過了十殑伽沙那麼多的佛國土,有一個世界,名叫淨琉璃。

佛號藥師琉璃光如來、應、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、薄伽梵。tatra bhaiṣajya-guru-vaidūrya-prabho nāma tathāgato 'rhan samyaksaṃbuddho viharati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiś ca śāstā devānāṃ manuṣyāṇāṃ ca buddho bhagavān|
一、如來。
二、應,因佛功德最為圓滿,應受人天供養,為人天作大福田;又應已斷淨煩惱;應不再受生死。
三、正等覺,正覺,通於小乘;正等覺,即普遍的覺了一切法真性。
四、明行圓滿,明是智慧,行如布施持戒等萬行;佛的福德智慧,自利利他功行,一切圓滿具足。
五、善逝,逝,入涅槃。小乘聖者,丟下無邊苦惱眾生,自己一人入涅槃,是逝而不善;大覺佛陀不離生死而證菩提,不捨眾生而般涅槃,故名善逝。
六、世間解,對世間事理,眾生苦本,苦因,以及滅苦的方法,離苦的究竟處,都明達、解了。
七、無上士,士是士夫,佛於天上人間而獨稱尊,為人天的導師,故稱無上士。
八、調御丈夫,調御如馬師,佛教化眾生,無論眾生的根性如何惡劣、乖戾,如何剛強難服,也能善巧調御,使他慢慢轉向佛法,修學佛法而得成就。
九、天人師,佛出世間,不但教化人類,也同樣教化天人。
十、佛即是覺者,能究竟覺悟生命的秘奧,和覺察世出世間的種種法相。

丁二 別陳行願
戊一 行願
己一 總說
曼殊室利!彼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。
1.­7 “Mañjuśrī, long ago, when he was practicing bodhisattva conduct, the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha proclaimed the following twelve great aspirations:
曼殊室利!彼世尊藥師琉璃光如來:tasya khalu punar mañjuśrīḥ bhagavato bhaiṣajyaguruvaidūryaprabhasya tathāgatasya
曼殊室利!彼東方淨琉璃世界的世尊藥師琉璃光如來,

本行菩薩道時:pūrvaṃ bodhisattvacārikāṃ carata
他所以證得圓滿佛果,成就清淨莊嚴的世界,即因過去生中,本行菩薩道時,

發十二大願,令諸有情,所求皆得:imāni dvādaśa mahāpraṇidhānāny abhūvan |
以大悲心,發十二大願,藥師如來的本行大願,是為了令諸有情的所有希求,皆能獲得。如希求離生死苦,成菩提樂;或求往生淨土;或有病患而要求全愈;或因其他種種人生缺陷而要求彌補。
*願求之所以能獲成就,實有這三種力量。
一、自力,即自身方面,要集有福報及智慧的資糧,特別是信願真切。
二、佛的加被力,佛菩薩的悲願,永遠顧念著眾生,光照著眾生,只要眾生的希求,是合理而有可能的,便都可以交感。
三、法界力,一切法的本性——法界本無差別,無限礙的平等法界中,生佛平等,凡聖一致。所以眾生有成佛可能性,諸佛菩薩有隨感而應的可能。

己二 別敘
庚一 生佛平等願
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,八十隨形好,莊嚴其身;令一切有情,如我無異。
1.­8 “For his first great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may my body’s radiance illuminate innumerable, limitless, and immeasurable worlds, warm them, and make them shine. May all beings be adorned with the thirty-two marks of a great person and the eighty minor marks, just as I am.’
第一大願:願我來世得阿耨多羅三藐三菩提時:katamāni dvādaśa mahāpraṇidhānāni? prathamaṃ tasya mahāpraṇidhānam abhūt yadāham anāgate 'dhvani anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyam,
釋尊對曼殊菩薩說:藥師如來在因地所發的十二大願中,第一大願,是生佛平等願。他立願說:我來世證得阿耨多羅三藐三菩提的時候,

自身光明,熾然照曜無量無數無邊世界:tadā mama śarīraprabhayā aprameyāsaṃkhyeyāparimāṇā lokadhātavo bhrājeraṃs tapyeran viroceran |
自身能放射大光明,熾然照耀無量無數無邊世界。
藥師說他將來成佛時,要身放光明。光明如火燄一樣,叫熾然;從佛身而遍照一切世界,這是諸佛同具的身相。

以三十二大丈夫相,八十隨形好,莊嚴其身:yathā cāhaṃ dvātriṃśadbhir mahāpuruṣalakṣaṇaiḥ samanvāgataḥ, aśītibhiś cānuvyañjanair alaṃkṛtadehaḥ,
藥師如來證大菩提時,又以三十二大丈夫相及八十種隨形好,莊嚴其身。

令一切有情,如我無異:tathaiva sarvasattvā bhaveyuḥ ||
藥師佛的本願,不但希望自己身相光明,眾好具足,同時還希望,令所有一切有情,皆如自己一樣,平等平等,無有差異。這可約兩方面說:
一、約淨琉璃世界的生佛平等說:生於東方淨土,身相圓滿,與佛無異。但不能說一切有情,因為現實的眾生界,並不曾真的如此平等。
二、約一切眾生佛性說:一切眾生性,本都是光明遍照,具三十二大丈夫相,八十隨形好的。

庚二 開曉事業願
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,過於日月;幽冥眾生,悉蒙開曉,隨意所趣,作諸事業。
1.­9“For his second great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may my body be like a precious blue beryl gem‍—pure inside and out and radiating a stainless light. May I manifest a broad and tall body that stands firm, is ablaze with glory and splendor, and is adorned with a halo of light so bright that it outshines the sun and moon. May my light allow any beings who are born in the dark spaces between worlds, and those here in the human world who travel to various places during the dark of night, to proceed joyfully, and may they perform virtuous deeds.’
第二大願:願我來世得菩提時:(dvitīyaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate 'dhvani anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeyam,
上願重於佛的法性身,顯示生佛平等。此願重在從法性而起應化身,開曉眾生。藥師如來因地所發的第二大願,是說:願我來世,究竟證得大菩提時,

身如琉璃,內外明徹,淨無瑕穢:tadā bodhiprāptasya ca me kāyaḥ anargha-vaidūrya-maṇir iva antar-bahir-atyanta-pariśuddho vimala-prabhā-saṃpannaḥ syāt |
身相猶如琉璃寶,內外都極明亮瑩徹,淨潔得沒有絲毫的瑕疵和垢穢。

光明廣大,功德巍巍,身善安住:vipula-kāyas tadupamena śriyā tejasā ca pratyupasthitaḥ syāt |
所有的光明廣大,豁破無邊黑暗;如此功德莊嚴身,巍巍不動如須彌山一樣,所以說:清淨佛身,善於安住。

焰網莊嚴,過於日月:tasyāṃśujālāni raviśaśikarānatikrameyuḥ
佛身的光明熾盛,光光相照,形成一種莊嚴的焰網。光明遍照,過於日月——日月只是世間的光明,自然不及佛身的光明。

幽冥眾生,悉蒙開曉,隨意所趣,作諸事業:te ca ye kecit sattvā lokadhātau jātāś ca, ye cāpi puruṣāḥ, te tamisrāyāṃ ratrāvandhakāre nānādiśaṃ gaccheyuḥ | sarvadikṣu mama ābhayāṃ spṛṣṭāḥ kuśalāni ca) karmāṇi kurvīran ||
藥師如來的身光,照及幽冥的苦惱眾 生,使其癡暗心眼,悉蒙開曉,而能隨著各人心意的所有趣求,作諸事業去。
約淺顯說:佛放光時,住在黑暗世界,一向不見光明、不聞佛名的眾生,受到佛的光明照了,就得著開曉,而隨自己的意趣,做他所樂意做的種種事業。
約深密說:眾生無始以來,在愚昧昏迷之中,什麼都不曉得,由於佛的慈悲願力,啟發眾生的智慧,便一樣一樣都明白起來,會做起來。

庚三 無盡資生願
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。
1.­10 “For his third great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may my boundless wisdom and skillful means furnish immeasurable realms of beings with inexhaustible wealth, and may no one lack anything.’
第三大願:願我來世得菩提時:tṛtīyaṃ tasya mahāpraṇidhānam abhūt - (BhgSū, Vaidya 166) yadāham anāgate - - - - - -

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。
tadā bodhiprāptasya ca me ye sattvā aprameyaprajñopāyabalādhānena aparimāṇasya sattvadhātor akṣayāyopabhogāya paribhogāya syuḥ | kasyaci(t) sattvasya kenacid vaikalyaṃ na syāt ||
藥師如來的悲願,不但要使眾生獲得謀生的知識和作事的能力,而且要以無量無邊的智慧方便,生產多量的受用物資,令一切有情,凡有所需要的,皆能得受用無盡,而給大家過著富足、豐裕、安樂的生活,絕不令眾生,對於物質的供應上,有所乏少。

庚四 安立大道願
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。
1.­11 “For his fourth great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may any beings who have set out on the wrong path be set upon the path to awakening. May all those who have entered the path of the hearers and who have entered the path of the solitary buddhas be led to the Great Vehicle.’
第四大願:願我來世得菩提時:caturthaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
第二、第三大願,側重於事業與物質的受用,可說是物質文明;第四大願,即特別側重於正知正見,也可說是精神文明。

若諸有情行邪道者,悉令安住菩提道中:tadā bodhiprāpto 'haṃ ye kumārgapratipannāḥ sattvāḥ
藥師如來在因地中發願說:若有不信善惡因果,否認三寶功德,抹煞真理,作殺盜淫妄種種罪惡,向於地獄、餓鬼、畜生道的諸有情,如此失去正途而誤行邪道者,我成佛時,悉皆令他們捨離邪道、擺脫惡趣,而永遠安住於菩提道中。
*菩提道即是正覺道,如知善惡、因果,知有凡聖,知三寶功德,知四諦、十二因緣,修習戒定慧,不作殺盜淫妄等罪,這是共三乘法門。使眾生脫離生死險惡的邪道,踏上三乘的坦途,是一種過程,而不是佛陀拯救眾生的究竟目標。

若行聲聞獨覺乘者,皆以大乘而安立之:śrāvaka-mārga-pratipannāḥ pratyeka-buddha-mārga-pratipannāś ca, te sattvā anuttare bodhimārge mahāyāne niyojayeran ||
所以藥師佛又願:行聲聞獨覺的小乘行者,皆要以大乘究竟法門而安立之。
聽佛音聲的教化而修行悟道的,名為聲聞。看見現象界無常變化,就會自己發心修行,開悟證果,叫獨覺。聲聞與獨覺,都能出生死,從此岸而登彼岸,所以名為乘。但這都是小乘,佛陀的本懷在大乘,所以藥師如來在因地中,發願要以大乘法去轉化他們,使他們回小向大,會三歸一,而入究竟的大乘。
*第四大願,包括了回邪向正、回小向大。經說安立與安住,有令他永遠不退轉的意義。如凡夫確生出離心,向二乘聖道,即不再退回凡夫;大乘確發自利利他的廣大菩提心,永向佛果而不再退心為小乘或凡夫。

庚五 戒行清淨願
第五大願:願我來世得菩提時,若有無量無邊有情,於我法中修行梵行,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。
1.­12 “For his fifth great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may any beings who are close to me practice pure conduct. Likewise, may a limitless and boundless number of other beings hear my name, and may my power cause them to be bound by the three vows and have uncorrupted discipline. May no one engage in incorrect discipline and proceed to the lower realms.’
第五大願:願我來世得菩提時:pañcamaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
前四願,依藥師如來的自證功德,利樂眾生;此下,因眾生有了缺陷,苦痛,需要援助救濟。上來是與樂,此下是拔苦。藥師如來對苦難眾生的悲濟,以及消災免難,將由這第五大願起,逐一顯示出來。

若有無量無邊有情,於我法中修行梵行:tadā bodhiprāptasya ca me ye sattvā mama śāsane brahmacaryaṃ careyuḥ,
此願說:將來成佛時,假若有無量無邊的有情,於我藥師佛的正法中,修行梵行。梵行,
一、約一般意義說,指一切清淨行(梵是清淨的意思);
二、約特殊意義說,專指出家的不淫戒;
三、約中義說,凡佛所制的戒行名為梵行。

一切皆令得不缺戒,具三聚戒:te sarve akhaṇḍaśīlāḥ syuḥ susaṃvṛtāḥ |
在藥師佛土的淨法中修行、受戒:不問所受的是比丘戒,或是沙彌戒,或五戒,或菩薩戒,凡參加過藥師法會,聽聞藥師聖典,稱念藥師名號的眾生,一切皆令獲得圓滿的不缺戒。而且,都能具足大乘菩薩的三聚戒。
三聚戒:
一、攝律儀戒,即五戒、十戒、二百五十戒等。
二、攝善法戒,如修布施、持戒等六度四攝。
三、饒益有情戒,大乘菩薩一切要以利益眾生為前提,若但為自利而不利他,即是犯戒。能依藥師的淨土法門去修,即能得到三聚戒的圓滿不缺。

設有毀犯,聞我名已,還得清淨,不墮惡趣:mā ca kasyaci(t) śīlavipannasya mama nāmadheyaṃ śrutvā kvacid durgatigamanaṃ syāt ||
設有眾生毀犯禁戒,但由聽聞我佛的名字,還可得到清淨。清淨就是罪障消除;罪業消除,自然就不墮惡趣。

庚六 諸根具足願
第六大願:願我來世得菩提時,若諸有情,其身下劣,諸根不具,醜陋、頑愚、盲、聾、瘖、瘂、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。
1.­13 “For his sixth great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may beings who have weak constitutions, impaired faculties, or poor complexions; who are dumb, lame, hunchbacked, or have vitiligo; who have only one eye or are blind, deaf, or mentally ill; and whose bodies are otherwise affected by illness hear my name. When they do, may all their faculties become whole and their bodies intact.’
第六大願:願我來世得菩提時:ṣaṣṭhaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
藥師如來的第六大願說:將來成大菩提時,

若諸有情,其身下劣,諸根不具:tadā bodhiprāptasya ca me ye sattvā hīnakāyā vikalendriyā
若有諸有情,因罪業所感,致使報身下劣,眼等諸根不具足。下劣即身體矮小或衰弱,或身分不稱,頭大身小,身長足短,以及種種畸形。諸根不具,有外表的,如眼耳損壞,或手足殘缺,或缺唇爛鼻等等;有內在的,從外表看來,身體各部完全無缺,可是事實上,耳鼻等失其功用,已屬殘廢。

醜陋、頑愚、盲、聾、瘖、瘂、攣、躄、背僂、白癩、癲狂、種種病苦:durvarṇā jaḍaiḍamūkā laṃgāḥ kubjāḥ śvitrāḥ kuṇḍā andhā badhirā unmattā ye cānye śarīrasthavyādhayaḥ,
還有,醜陋是根身的相貌不端嚴。頑愚是意根的不懂事理。眼不見物的瞎子叫盲;耳根失靈,聽不到聲音,叫聾。瘖是喉音嘶沙,語音不亮。瘂是不會說話的瘂巴。攣是瘸手。躄是跛子。背僂即駝背。白癩是大痲瘋。癲狂即神經反常。這種種病苦,是世間最難醫治的殘疾,

聞我名已,一切皆得端正黠慧,諸根完具,無諸疾苦:te mama nāmadheyaṃ śrutvā sarve sakalendriyāḥ suparipūrṇagātrā bhaveyuḥ ||
但聽了藥師如來的名號,或一心稱念,或禮拜供養,蒙藥師如來功德威力的加被,一切皆得到救治。令身相醜陋的轉為端正;頑愚癡闇的也轉為黠慧。諸根損缺的,也都完具起來。總之,攣躄等一切的疾病,受藥師如來威德力的加被,也得徹底治療,再也無諸疾苦。

庚七 身心康樂願
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,眾病悉除,身心安樂,家屬資具,悉皆豐足,乃至證得無上菩提。
1.­14“For his seventh great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may beings whose bodies are afflicted by various types of illnesses, who are vulnerable, who are defenseless, who lack necessities and medicines, who have no one to care for them, who are poor, and who suffer hear my name, and may all their illnesses be quelled. May they be healthy and live free from harm for as long as it takes them to attain awakening.’
第七大願:願我來世得菩提時:saptamaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
此願眾生都得到健康、快樂,雖仍是基於救拔眾生的病苦,不過與前稍有不同;前願特別重在身體上的各種惡疾,而這是通泛的一般病苦,而且重視貧病。
藥師如來因地中說:將來我成佛的時候,

若諸有情,眾病逼切,無救無歸,無醫無藥,無親無家,貧窮多苦:tadā bodhiprāptasya ca me ye nānāvyādhiparipīḍitāḥ sattvā atrāṇā aśaraṇā bhaiṣajyopakaraṇavirahitā anāthā daridrā duḥkhitāḥ,
若諸有情受了眾病的煎逼,苦切,同時又無人救治,無所歸托。或無力延醫,無錢買藥;或無親戚朋友,無父母兄弟,夫妻兒女等家屬,可以服侍照應。如此貧窮如洗,而又孤獨伶仃,病纏多苦,

我之名號,一經其耳,眾病悉除:sace(t) teṣāṃ mama nāmadheyaṃ karṇapuṭe nipatet, teṣāṃ sarvavyādhayaḥ praśameyuḥ,
可是我藥師如來的名號,一經那苦難眾生的耳鼓,即得眾病悉除,

身心安樂,家屬資具,悉皆豐足,乃至證得無上菩提:nīrogāś ca nirupadravāś ca te syur yāva bodhiparyavasānam ||
身心安樂;而且家庭親屬,資生之具,也就能悉皆具備豐足起來了。不僅如此,以聞的善根因緣,能進修福德智慧,一直到證得無上菩提。

庚八 轉女成男願
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,願捨女身;聞我名已,一切皆得轉女成男,具丈夫相,乃至證得無上菩提。
1.­15 “For his eighth great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may any women who are afflicted by the hundreds of disadvantages of being a woman, who dislike being of the female gender, and who want to be free from the condition of being a woman, leave behind their female gender and be born as a man for as long as it takes them to attain awakening.’
第八大願:願我來世得菩提時:aṣṭamaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -

若有女人,為女百惡之所逼惱,極生厭離,願捨女身;聞我名已:tadā yaḥ kaścin mātṛgrāmo nānāśtrīdoṣaśataiḥ saṃkliṣṭaṃ strībhāvaṃ vijugupsitaṃ mātṛgrāmayoniṃ ca parimoktukāmo mama nāmadheyaṃ dhārayet,
若有女人,為女身百惡之所逼惱,而極其苦痛,生厭離心,願意能夠捨棄女身。女人的苦事多,所以說有百惡;這可分生理與心理二方面說。一、生理上的苦患:如女孩一到成年,就有月經;又如生育小孩,也是女人最感痛苦的事。二、心理上的病患:如嫉妒心、虛榮心,一般都比男子為重。三、在社會所受的歧視:女人在社會的處境,無論是家庭或社團,從過去到現在,仍未完全取得與男人同等地位;一般對於女人的輕視,還是或多或少的存在。因此,就心生厭惡,希望捨離女子的身形。藥師如來為滿足眾生的要求,特發此大願:若有願捨女身的,聞我藥師如來的名號,一心稱念,禮敬供養,

一切皆得轉女成男,具丈夫相,乃至證得無上菩提:tasya mātṛgrāmasya na strībhāvo bhavet yāva bodhiparyavasānam ||
一切皆得轉女成男,具足大丈夫相。由此修行,證得無上菩提。

庚九 回邪歸正願
第九大願:願我來世得菩提時,令諸有情,出魔羂網,解脫一切外道纏縛;若墮種種惡見稠林,皆當引攝置於正見,漸令修習諸菩薩行,速證無上正等菩提。
1.­16 “For his ninth great aspiration, he proclaimed, ‘In the future, when I [F.276.a] have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may I release all beings from Māra’s bonds. May I establish in the correct view those who are in opposition due to their divergent, contrasting, and disturbed views. In due order, may I teach them the conduct of a bodhisattva.’
第九大願:願我來世得菩提時:navamaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
藥師如來因地發願:來世證得大菩提時,

令諸有情,出魔羂網,解脫一切外道纏縛:tadā bodhiprāpte 'haṃ sarvasattvān mārapāśabandhanabaddhān
要令一切有情,都能出離惡魔的羂網,和解脫一切外道的纏縛。

若墮種種惡見稠林,皆當引攝置於正見,漸令修習諸菩薩行,速證無上正等菩提:nānādṛṣṭigahanasaṃkaṭaprāptān sarvamārapāśadṛṣṭigatibhyo vinivartya samyagdṛṣṭau niyojya ānupūrveṇa bodhisattvacārikāṃ saṃdarśayeyam ||
不論邪魔的,外道的,通稱為種種惡見稠林。邪惡見,如同稠密的森林,誤入其中,觸處荊榛葛籐,不易覓路出來。現在藥師本願,要用種種善巧方便,導引攝受,使出離魔外的邪見,而安置於佛法正見之中。漸令修習四攝六度等諸菩薩行,而速能證得無上正等菩提。

庚十 從縛得脫願
第十大願:願我來世得菩提時,若諸有情,王法所錄,繩縛鞭撻,繫閉牢獄,或當刑戮,及餘無量災難凌辱,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。
1.­17 “For his tenth great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may the power of my merit free from all manner of harm any beings who are terrified because they fear their king, and who are bound, beaten, tortured, sentenced to death, persecuted by many acts of treachery, dishonored, and pained by bodily, verbal, or mental suffering.’
第十大願:願我來世得菩提時:daśamaṃ tasya mahāpraṇidhānam abhūta - - yadāham anāgate - - -
第十大願,是藥師如來在因地中,發大悲願,濟拔犯法受禁的眾生。

若諸有情,王法所錄:tadā bodhiprāptasya ca me ye kecit sattvā rājādhibhayabhītāḥ,
若諸有情,因犯罪或受枉而為王法所錄。國家法律,過去稱為王法;錄,是受國家法律的制裁或審判。

繩縛鞭撻,繫閉牢獄,或當刑戮,及餘無量災難凌辱,悲愁煎迫,身心受苦:ye vā bandhanabaddhāvaruddhāḥ vadhārhā anekamāyābhir upadrutā vimānitāś ca kāyikavācikacaitasikaduḥkhairabhyāhatāḥ,
經過法律裁判,或用繩索綑縛,加以鞭撻;或受徒刑,繫禁於牢獄中;罪更重大的,或當受剜手足耳目等刑,或遭戮殺——死刑。及其餘種種的無量災難,受欺凌、侮辱,而致悲傷憂愁,交煎逼迫,身心感受無邊的苦楚!

若聞我名,以我福德威神力故,皆得解脫一切憂苦:te mama nāmadheyasya śravaṇena madīyena puṇyānubhāvena ca sarvabhayopadravebhyaḥ parimucyeran ||
悲心深切的藥師如來,愍念到眾生的苦痛,所以說:受這些刑罰災難的有情,若聽到我藥師如來的名號,由於我的圓滿福德力,與廣大威神力加被他們的緣故,便能皆得解脫一切災難,而免受憂愁苦惱!

庚十一 得妙飲食願
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。
1.­18 “For his eleventh great aspiration, he proclaimed, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may I provide food that is vibrant, aromatic, and savory, in order to satiate the bodies of any beings who are scorched by the fire of hunger and thirst, who expend great effort searching for food, and who commit sinful actions. Then, may I make them even happier with the taste of the Dharma.’
第十一大願:願我來世得菩提時:ekādaśamaṃ tasya mahāpraṇidhānam abhūta - yadāham anāgate - - -
第十一大願說:將來我成佛時,

若諸有情,饑渴所惱,為求食故造諸惡業:tadā bodhiprāptasya ca me ye sattvāḥ kṣudhāgninā prajvalitāḥ āhārapānaparyeṣṭyabhiyuktāḥ tannidānaṃ pāpaṃ kurvanti,
若諸有情生活困難,而受饑渴所逼惱,為了維持生存,不擇手段去追求飲食,造下了重大的諸惡業。

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。sace(t) te mam nāmadheyaṃ dhārayeyuḥ, ahaṃ teṣāṃ varṇagandha-rasopetena āhāreṇa śarīraṃ saṃtarpayeyam ||
一切饑寒無衣無食的眾生,若得聞我名字,依照佛的開示,專心憶念,信受奉持,那麼我當先以上妙的飲食,飽足其身,然後進一步,以無上的佛法味,使他們建立於佛的正法中,得畢竟安樂——究竟解脫樂。

庚十二 得妙衣具願
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,華鬘塗香,鼓樂眾伎,隨心所翫,皆令滿足。
1.­19 “That thus-gone one’s twelfth great aspiration was, ‘In the future, when I have attained awakening as a perfect buddha who has manifested unsurpassed and perfect awakening, may I provide with clothes that suit their needs and are dyed in bright colors those sentient beings who are naked, who have no clothes, who are poor, who are suffering, and who are miserable day and night due to cold, heat, flies, and biting insects. May I fulfill all the wishes of beings with whatever types of jewelry, ornaments, garlands, perfumes, ointments, music, instruments, and drums they desire.’
第十二大願:願我來世得菩提時:dvādaśamaṃ tasya mahāpraṇidhānam abhūt - yadāham anāgate - - -
藥師如來的第十二大願,希望他將來成佛時,使一切貧苦有情,都能得種種美妙的衣服、裝飾品,及娛樂用具。

若諸有情,貧無衣服,蚊虻寒熱,晝夜逼惱:tadā bodhiprāptasya ca me ye kecit sattvā vasanavirahitā daridrāḥ śītoṣṇadaṃśamaśakrairupadrutā rātriṃdivaṃ duḥkham anubhavanti,
若諸有情,因為貧窮困難,無衣服穿,也沒有被褥帳子,為蚊虻所苦;冷天無衣禦寒,熱天無衣遮體。這樣的晝夜逼惱,不勝其苦。

若聞我名,專念受持,如其所好,即得種種上妙衣服:sace(t) te mama nāmadheyeṃ dhārayeyuḥ, ahaṃ teṣāṃ ca vastraparibhogam upasaṃhareyam, nānāraṅgai raktāṃś ca kāmānupanāmayeyam,
藥師如來悲愍眾生,願使這一切苦惱有情,得到安樂,所以說:若聞我藥師如來的名號,專心稱念,如法受持,那麼承藥師本願功德與威神力,即能如其內心所好,高興得什麼,即得什麼——長的、短的、厚的、薄的,種種高貴的上妙衣服。

亦得一切寶莊嚴具,華鬘塗香,鼓樂眾伎,隨心所翫,皆令滿足:vividhaiś ca ratnābharaṇagandhamālyavilepanavādyatūryatālāvacaraiḥ sarvasattvānāṃ sarvābhiprāyān paripūrayeyam ||
同時,亦能得一切寶莊嚴具,如首飾、寶石、古董、花瓶等類;還有花鬘、塗香,這都是屬於嚴飾身體的東西。此外,還有鼓樂——音樂,眾伎——娛樂所用各樣器具。總之,隨貧苦眾生的心意所愛好翫賞的,藥師如來皆能令他得到滿足。

己三 總結
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。
1.­20 “Mañjuśrī, those are the twelve great aspirations that the blessed, thus-gone, worthy, and perfect Buddha Bhaiṣajya­guru­vaiḍūrya­prabha proclaimed long ago, when he was practicing bodhisattva conduct.
imāni dvādaśa mahāpraṇidhānāni mañjuśrīḥ bhagavān bhaiṣajyaguru-vaidūryaprabhas tathāgato 'rhan samyaksaṃbuddhaḥ pūrvaṃ bodhicārikāṃ caran kṛtavān ||
曼殊室利!這是彼東方淨土的世尊藥師琉璃光如來、應、正等覺,在因地行菩薩道時,所發的十二微妙上願。此十二願,非一般的誓願可比,純由大悲心所流露的利他大願,所以稱為微妙上願。
*從十二大願的內容看,第一大願為生佛平等願;此後,便是思想的正確,行為的合理,生活的豐富;缺陷的加以彌補,病患的予以救治,苦痛的予以安樂。不但著重衣食等物質生活,又注意到教育,健康,正常的娛樂,達到人類的和樂生存。

戊二 果德
己一 說略指廣
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,若一劫餘,說不能盡。
1.­21 “Mañjuśrī, the aspirations of the Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja and the array of good qualities of his buddhafield cannot be exhausted over the course of an eon or even longer than an eon.
tasya khalu punar mañjuśrīḥ bhagavato bhaiṣajyaguruvaidūryaprabhasya tathāgatasya yat praṇidhānaṃ yac ca buddhakṣetraguṇavyūhaṃ tan na śakyaṃ kalpena vā kalpāvaśeṣeṇa vā kṣapayitum |
復次,釋尊告訴曼殊室利:彼東方淨土的世尊藥師琉璃光如來,在因地修行菩薩道的時候,所發的廣大悲願,及成佛時,彼佛所有國土的殊勝功德,清淨莊嚴,我(釋尊自稱)就是在一劫,或一劫餘的時間,也說不能盡。
劫,義譯為時分;有小劫、中劫、大劫。依佛法說,世界最初成立,人壽八萬四千歲,百年減一歲,慢慢減到人壽十歲時,又百年增一歲,一直增到八萬四千歲;這樣的一減一增,名叫小劫;二十個小劫,為一中劫;八十個小劫為一大劫。菩薩的行願無量無邊,佛陀的果德,也是極廣極多。

己二 以西喻東
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。
His buddhafield is utterly pure. There are no stones, pebbles, or gravel; there are no faults related to desire; there are no cries of suffering and the lower realms; and there is no such thing as the female gender. The foundation, walls, fences, archways, latticework windows, and turrets are made of blue beryl, and the parapets are made of the seven precious substances. The array of good qualities of the world Vaiḍūrya­nirbhāsa is equal to that of the world Sukhāvatī.
然彼佛土,一向清淨,無有女人,亦無惡趣,及苦音聲:suviśuddhaṃ tad buddhakṣetraṃ vyapagataśilāśarkarakaṭhalyam apagatakāmadoṣam apagatāpāyaduḥkhaśabdam apagatamātṛgrāmam |
藥師如來的淨琉璃世界,自成就以來,一向都是清淨的。到底怎樣的清淨呢?第一、無有女人,一律平等平等,無有男女差別。第二、無惡趣,一切惡趣都是罪業所感,而往生淨土的眾生,都已消除業障,善根具足。因無惡趣,所以第三、無有苦痛的音聲。

琉璃為地,金繩界道,城、闕、宮、閣、軒、窗、羅網,皆七寶成:vaidūryamayī ca sā mahāpṛthivī kuḍyaprākāraprāsādatoraṇagavākṣajālaniryūha-sapta-ratna-mayī,
藥師如來的國土,地面是由天然的琉璃寶所成的,通明透亮;用金繩分界為道。城即城墻,闕即城樓,宮是宮殿,閣為小樓,軒是屋上的飛簷;以及窗戶、羅網,皆是七寶——金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙所成就的。

亦如西方極樂世界,功德莊嚴,等無差別:yadṛśī sukhāvatī lokadhātus tādṛśī |
一切功德莊嚴,與西方極樂世界毫無二致。

己三 以伴讚主
於其國中,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,次補佛處,悉能持彼世尊藥師琉璃光如來正法寶藏。
1.­22 “There are two bodhisattva great beings who are foremost among the immeasurable and innumerable bodhisattvas in that world. The first is named Sūrya­vairocana, and the second is named Candra­vairocana. These two maintain the treasury of the holy Dharma of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha. Mañjuśrī, that is why a faithful son or daughter of good family should make the aspiration [F.277.a] to be born in that buddhafield.”

於其國中,有二菩薩摩訶薩:tatra vaidūryanirbhāsāyāṃ lokadhātau dvau bodhisattvau mahāsattvau
東方淨土,還有二菩薩摩訶薩,為其宣化的得力助手:

一名日光遍照,二名月光遍照,是彼無量無數菩薩眾之上首:teṣām aprameyāṇām asaṃkhyeyānāṃ bodhisattvānāṃ mahāsattvānāṃ pramukhau, ekakaḥ sūrya-vairocano nāma, dvitīyaś candravairocanaḥ,
一名日光遍照菩薩,二名月光遍照菩薩,是彼國土無量無數菩薩眾中的上首。上首,即領導者。用譬喻說,在明淨虛空中,日、月光明,為無量無邊的星光的上首。

次補佛處,悉能持彼世尊藥師琉璃光如來正法寶藏:yau tasya bhagavato bhaiṣajyaguruvaidūryaprabhasya tathāgatasya saddharmakośaṃ dhārayataḥ |
二大菩薩是藥師如來的繼承者,是次後補登佛處的。娑婆世界的補處,為彌勒佛;西方淨土的補佛處者,為觀音、勢至;淨琉璃世界,則為日光、月光二大菩薩。二菩薩的功德智慧最大,悉能受持彼世尊藥師琉璃光如來的正法寶藏。
正法的法,即常遍的實相。此法不邪名為正;也可名妙法,即是不粗淺而微妙的;約離卻二邊,也可名為中法。藏是庫藏,一切錢財珍寶,不用時可以放進去,要時就拿出來名為藏。一切清淨微妙的功德法財,也都從此正法而流出;一切無邊功德法門,也都含藏於此,所以正法名為寶藏。

丁三 結勸往生
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。tasmāt tarhi mañjuśrīḥ śrāddhena kulaputreṇa vā kuladuhitrā vā tatra buddha-kṣetropapattaye praṇidhānaṃ karaṇīyam ||
是故曼殊室利!凡是對藥師法門有信心的善男子、善女人等,應當立定志願,求生彼藥師佛的淨琉璃世界。不但資生物是無限的豐富,大眾是非常的和樂,而且能受佛的教化開導。

丙二 善巧方便
丁一 聞名憶念益
戊一 離惡益
己一 離慳悋貪惜惡
爾時,世尊復告曼殊室利童子言:曼殊室利!有諸眾生,不識善惡,惟懷貪悋,不知布施及施果報,愚痴無智,闕於信根,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。復有無量慳貪有情,積集資財,於其自身尚不受用,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,或旁生趣。
1.­23 The Blessed One continued to address Mañjuśrīkumārabhūta, saying, “Mañjuśrī, there are ordinary beings who do not know about virtue and nonvirtue. They are overcome by greed and do not understand generosity and the ripened result of generosity. They are childish and foolish, lacking the capacity for faith. As they strive to accumulate and maintain wealth, their minds are not disposed toward generosity and sharing. When it is time to give a gift, they become dejected as if they were cutting the flesh from their own bodies. Many of those beings do not even allow themselves to enjoy material wealth,14 let alone provide for their parents, wives, sons, and daughters, for their male and female servants and employees, and for beggars.
爾時,世尊復告曼殊室利童子言:punar aparaṃ bhagavān mañjuśriyaṃ kumārabhūtam āmantrayate sma -
救濟眾生的利益,可分三類:即聞名憶念益,持咒治病益,供養受持益。聞名利益中,又有離惡與得善二類;離惡也有四種,先明第一離慳悋貪惜惡。

曼殊室利!有諸眾生,不識善惡,santi mañjuśrīḥ pṛthagjanāḥ sattvāḥ, ye na jānanti kuśalākuśalaṃ karma |
曼殊室利童子!有諸眾生,不能辨識善惡。那些否認善惡因果,抹煞道德價值的人。

惟懷貪悋,不知布施及施果報,te lobhābhibhūtā ajānanto dānaṃ dānasya ca mahāvipākam,
惟是一味懷著慳貪鄙悋心。因不識善惡因果,所以也就不知布施的意義,及布施的果報。

愚痴無智,闕於信根,多聚財寶,勤加守護;bālāgramūrkhāḥ śraddhendriya-vikalā dhanasaṃcayakṣaṇābhiyuktāḥ |
這些人,不識因果善惡,是愚癡無智;於三寶功德,也闕於信根。由於不識因果,不信三寶,所以對一般貧病,及三寶功德,都不肯布施。他們一天到晚,一味的貪悋,辛苦地為財物而勤加守護,捨不得布施。

見乞者來,其心不喜,na ca dānasaṃvibhāge teṣāṃ cittaṃ kramate |
若見有貧窮的向他乞求衣食,或是慈善機構向他勸捐來了,心裡便討厭而不歡喜。

設不獲已而行施時,如割身肉,深生痛惜。dānakāle upasthite svaśarīramaṃsacchedane iva vā manaso (duḥkhaṃ) bhavati |
但有時,因人事關係,面子關係,不得已而行施時,就如割了他的身肉一般,深生痛惜。

復有無量慳貪有情,積集資財,於其自身尚不受用,何況能與父母、妻子、奴婢、作使,及來乞者?aneke ca sattvāḥ ye svayam eva na paribhuñjanti, prāgeva mātāpitṛbhāryāduhitṝṇāṃ dāsyanti, prāgeva dāsadāsīkarmakarāṇām, prāgevānyeṣāṃ yācakānām,
還有無量數的慳貪有情,但知把資產財物積集起來,對於自身尚且捨不得受用,何況能孝養父母,贍養妻子?對家裡的奴婢、作使(佣人),不用說是刻薄了;以及來向他乞求的乞者,更不會施予分文了。

彼諸有情,從此命終,生餓鬼界,或旁生趣。te tādṛśāḥ sattvā itaś cyutvā pretaloke upapatsyante tiryagyonau vā |
1.­24 “When such beings pass away, they are reborn in the hungry ghost realm or as animals.
彼諸有情,如此的慳悋不捨,等到從此世界命終之後,必定要生餓鬼界,或者是墮落旁生趣,應還有地獄。貪悋不厭的人,永不滿足,即得永不滿的惡報。

由昔人間,曾得暫聞藥師琉璃光如來名故,今在惡趣,暫得憶念彼如來名,即於念時,從彼處沒,還生人中。得宿命念,畏惡趣苦,不樂欲樂,好行惠施,讚歎施者,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,況餘財物!
For those among them who have heard the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha in their previous lives as humans‍—whether they find themselves in the world of Yama or in the animal realm‍—that Thus-gone One’s name will appear there before them. Simply by recollecting it, after they eventually pass away, they will once again be born in the human realm. They will remember their former lifetimes, grow anxious out of fear of the lower realms, and no longer concern themselves with sense pleasures. They will delight in generosity, promote generosity, and give away everything they own. Eventually, they will even give their own head, hands, feet, eyes, flesh, and blood to anyone who asks, let alone other things like accumulated wealth.
由昔人間,曾得暫聞藥師琉璃光如來名故,今在惡趣,暫得憶念彼如來名,yaiḥ pūrvaṃ manuṣyabhūtaiḥ śrutaṃ bhaviṣyati tasya bhagavato bhaiṣajyaguruvaidūryaprabhasya tathāgatasya nāmadheyam, tatra teṣāṃ yamalokasthitānāṃ tiryagyonisthitānāṃ vā tasya tathāgatasya nāma su(saṃ?)mukhībhaviṣyati |
因貪悋而墮入惡趣的眾生,由於往昔在人間的時候,曾暫時聽聞到藥師琉璃光如來的名號,有意無意中稱念過,在心中留下種子,所以當他墮在惡趣,受眾苦煎迫,無處可避時,忽然便能暫得憶念彼如來名,生恭敬心,至誠懇到而皈向如來。

即於念時,從彼處沒,還生人中。得宿命念,saha smaraṇamātreṇa ataś cyutvā punar api manuṣyaloke upapatsyante, jātismarāś ca bhaviṣyanti |
憑此暫時憶念如來聖號的功德,即於這一念時,從彼三惡道處沒——結束了苦難生命,還得受生人中。還生人間以後,得到對於宿命——宿生經歷的憶念,記起前生曾墮苦趣,由於慳貪悋惜,不肯施捨。

畏惡趣苦,不樂欲樂,好行惠施,讚歎施者,te te durgatibhayabhītā na bhūyaḥ kāmaguṇebhir arthikā bhaviṣyanti, dānābhiratāś ca bhaviṣyanti dānasya ca varṇavādinaḥ |
 於是此生能畏惡趣苦,徹底改變已往錯失,不再但為自己,好樂五欲之樂,而能利益他人,好行惠施——或布施乞者,或供養三寶,或熱心社會的慈善公益。不獨自己好行惠施,並且隨喜讚歎別人的布施。
 
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,況餘財物!sarvam api parityāgenānupūrveṇa karacaraṇaśīrṣanayanaṃ ca māṃsaśoṇitaṃ (ca) yācakānām anupradāsyanti, prāgeva anyaṃ dhanaskandham ||
這樣,自己一切所有的財物,悉無貪惜而能布施;漸次進修,從外財到內財施,尚能以自己的頭、目、手、足、血、肉、身分,布施來求乞的,何況其餘身外的財物?這是由於聽聞藥師如來名號,而能脫離慳貪悋惜的惡行與惡果。

己二 離毀犯見慢惡
復次,曼殊室利!若諸有情,雖於如來受諸學處,而破尸羅;有雖不破尸羅,而破軌則;有於尸羅、軌則,雖得不壞,然毀正見;有雖不毀正見,而棄多聞,於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,應於地獄、旁生、鬼趣,流轉無窮。若得聞此藥師琉璃光如來名號,便捨惡行,修諸善法,不墮惡趣。
1.­25 “Moreover, Mañjuśrī, there are beings [F.277.b] who undermine the precepts of the thus-gone ones,15 violating discipline and engaging in wrong views. There are those who are disciplined and may maintain their discipline, but do not seek erudition, and so do not understand the profound meaning of the discourses that the Thus-Gone One has taught. There are those who do become erudite but develop excessive pride, and because they are overcome by their pride, they act with jealousy toward others and misuse and forsake the holy Dharma. Such foolish people who side with Māra pursue a bad path themselves and cause many billions of other beings to fall into the great abyss. Those beings are reborn amidst the horrors of hell.
復次,曼殊室利!若諸有情,雖於如來受諸學處,而破尸羅;punar aparaṃ mañjuśrīḥ santi sattvāḥ ye tathāgatān uddiśya śikṣāpadāni dhārayanti | te śīlavipattim āpadyante |  
釋尊又告訴曼殊室利說:若諸有情,雖於如來正法中,受諸學處,而卻破壞尸羅。學處,即戒律,為佛弟子所應當修學的處所。佛法有種種學處,如在家眾受五戒,比丘眾受比丘戒,菩薩眾受菩薩戒,其學處各各不同,所以說諸學處。受了學處,就得守持不犯。但眾生煩惱重,或環境惡,往往因放逸而毀犯。破尸羅,即破犯殺盜淫妄等性戒。

有雖不破尸羅,而破軌則;有於尸羅、軌則,雖得不壞,然毀正見;dṛṣṭivipattim ācāravipattiṃ vā kadācid āpadyante | te śīlavipannā ācāravipannā dṛṣṭivipannā |
有的人,雖不破尸羅——性戒,而破了軌則。佛弟子受戒,還兼受有關於僧團生活的軌則,或處群入眾的軌則。破尸羅罪重,但是損壞私德;如破了軌則,更是違犯團體的公共規律。事關公共,罪過實也不小。有的人,對於尸羅、軌則,都能受持遵守,不曾毀犯破壞,然而毀壞正見。

有雖不毀正見,而棄多聞,ye punaḥ śīlavanto bhavanti | śīlaṃ rakṣanti na punar bāhuśrutyaṃ paryeṣyante |  
有的人,雖能不毀正見,而捨棄多聞。這類眾生,知見雖然正確,可是忽略法門無量誓願學的精神。

於佛所說契經深義不能解了;na ca tathāgatabhāṣitānāṃ sūtrāntānāṃ gambhīram artham ājānanti |
這樣,對於佛所說契經的甚深義理,當然不能解了,每每誤以不了義為了義。

有雖多聞而增上慢,由增上慢覆蔽心故, ye ca bahuśrutās te 'dhimānikā bhaviṣyanti mānastabdhāḥ
有的雖不棄多聞,對佛法很有體會,造詣極高,可是起增上慢——依增上法而起慢,即未證謂證,未得謂得。由於增上慢的覆蔽心志,狂慢得不可一世,

自是非他,嫌謗正法,為魔伴黨,pareṣāṃ dviṣya saddharmam apavadanti pratikṣipanti mārapakṣikās |
自是——自己對,而非他——說別人不對。結果,他是誹謗了正法,自認為如來嫡子,獨得正法,而不知實已成為魔的伴黨了!

如是愚人,自行邪見,復令無量俱胝有情,墮大險坑。te tādṛśā mohapuruṣāḥ svayaṃ kumārgapratipannā anyāni ca sattvakoṭiniyutaśatasahasrāṇi mahāprapātaṃ pātayanti |  
如是愚人,不但自己行於邪見,同時復令無量俱胝(億)有情,也墮落邪見的大險坑!

此諸有情,應於地獄、旁生、鬼趣,流轉無窮。teṣāṃ evaṃrūpāṇāṃ sattvānāṃ bhūyiṣṭhataraṃ narakatiryogyonigatir bhaviṣyati |  
此諸有情,學佛法而入歧途,罪大惡極,合應墮於地獄、旁生、鬼趣,流轉生死無有窮盡,一直受諸苦惱。

若得聞此藥師琉璃光如來名號,便捨惡行,修諸善法,不墮惡趣。tatra yais tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyanti |
在他破尸羅,到起增上慢的一生中,若得聞此藥師琉璃光如來的名號,捨棄一切惡行。破尸羅的能轉持淨戒,犯軌則的能遵守,乃至不棄多聞,不起增上慢;反而勇猛精進,修習種種善法——持戒、正見、多聞、離增上慢,就此能不再墮惡趣。

設有不能捨諸惡行,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,便能捨家趣於非家,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。
1.­26 “For those who have heard the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha in a previous life as a human being, even those who live in the hell realms, the power of the Buddha will cause the name of that thus-gone one to appear before them. Then, when they pass away, they will be reborn in the human realm. They will maintain the correct view, they will be diligent, and their minds will be predisposed toward virtue. They will leave home, go forth in the teaching of the Thus-Gone One, and finally practice bodhisattva conduct.
設有不能捨諸惡行,修行善法,墮惡趣者,以彼如來本願威力,令其現前暫聞名號,teṣāṃ narakasthitānāṃ buddhānubhāvena tasya tathāgatasya nāmadheyaṃ āmukhībhaviṣyati |  
業障輕而善根深的,稱念藥師如來的聖號,可以因慈悲願力的加被,而改惡向善,不致墮落惡趣。但如有罪業太重,善根微劣,一時在思想上、行為上轉不過來,不能捨諸惡行,修行善法的,當然不免要墮落惡趣。但以彼藥師如來的本願威力,令此罪惡眾生,現前暫得聽聞藥師名號。

從彼命終還生人趣,得正見精進,善調意樂, te tataś cyavitvā punar api manuṣyaloka upapatsyante | samyagdṛṣṭayaś ca bhaviṣyanti | vīryavantaḥ kalyāṇāśayās
以此功德,即能從彼惡趣命終,還生人趣。而得住於正見的基礎。繼而精進修行,善能調伏內心的意樂,使它合理。

便能捨家趣於非家,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,te gṛhān utsṛjya tathāgatānāṃ śāsane pravrajanti |
因為切實體驗到三惡道的可怕,深感佛德的崇高,及其慈悲救濟的恩德,所以不再戀著世間,便能捨離家庭,趣向於非(出)家,在如來的正法中,受持種種學處(戒),恐懼戒慎,無有毀犯。而且起正見,求多聞,解了契經的甚深義理,遠離增上慢,不再毀謗正法,不致墮魔坑而為魔伴黨。

漸次修行諸菩薩行,速得圓滿。pravrajītvānupūrveṇa bodhisattvacārikāṃ paripūrayiṣyanti ||
這樣的漸次升進,修行諸菩薩的六度萬行,功德便可迅速地得到圓滿。若犯了以上的種種過失,將墮落而無以自拔,那便應就此現生,勤加修習藥師法門,稱念藥師名號,祈求藥師如來慈悲願力的加被,使我們消除業障,改惡向善。

己三 離嫉妒誹謗惡
復次,曼殊室利!若諸有情,慳貪嫉妬,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,饑渴逼惱;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。
1.­27 “Moreover, Mañjuśrī, there are beings who praise themselves and denigrate others out of jealousy. Beings who sing their own praises and denigrate others will suffer in the three lower realms for many thousands of years. After many thousands of years have passed, they will pass away and be reborn in the animal realm as cows, horses, camels, donkeys, and so forth. They will be beaten with whips and rods, their bodies will be afflicted by hunger and thirst, [F.278.a] and they will have to carry great loads as they move along the road. Even if they do attain human birth, they will always be born into families of low standing, be servants, and be under other people’s control.
復次,曼殊室利!若諸有情,慳貪嫉妬,自讚毀他,punar aparaṃ mañjuśrīḥ santi sattvā ye ātmano varṇaṃ bhāṣanti matsariṇaś ca pareṣām avarṇam niścārayanti |
嫉妬,即是不耐他榮,從慳貪煩惱而引生;由於嫉妒心,必然會自讚毀他。如見人有錢、有勢,或有聲望、有地位、有學問、有能力、有道德,一切比自己強,便不能忍受而起嫉妒障礙,自讚毀他;不毀謗別人,便顯不出自己的好處。

當墮三惡趣中,無量千歲受諸劇苦;ta ātmotkarṣakāḥ parapaṃsakāḥ sattvās triṣv apāyeṣu bahūni varṣasahasrāṇi duḥkham anubhaviṣyanti |  
然而須知自讚毀他,罪惡極重,將來當墮三惡趣中,經過無量千歲,受盡諸般慘痛劇苦。

受劇苦已,從彼命終,來生人間,作牛、馬、駝、驢,te anekānāṃ varṣaśatasahasrāṇām atyayena tataś cyavitvā gavāśvoṣṭragardabhādiṣu tiryagyoniṣūpapadyante |
不但地獄、餓鬼中多苦,就是受完了劇苦果報,從彼惡趣命終,又來生人間。或作牛、馬、駱駝、驢子等畜類,

恆被鞭撻,饑渴逼惱;又常負重,隨路而行。kaśādaṇḍaprahārais tāḍitāḥ kṣuttarṣapīḍitaśarīrā mahāntaṃ bhāraṃ vahamānā mārgaṃ gamisyanti |  
恆常被人鞭撻,忍受饑渴等逼惱;又常為人背負重擔,隨路而行。

或得為人,生居下賤,作人奴婢,受他驅役,恆不自在。yadi kadācit manuṣyapratilābhaṃ lapsyante | te nityakālaṃ nīceṣu kuleṣūpapatsyanti | paravaśagatā bhaviṣyanti |  
即使或得為人,也還是生居下賤,愚笨無能,一輩子作人奴婢,受他驅役支配,自己做不得主,得不到自由自在。自讚毀他,只是想高高在上,果報反而是生居下賤,被人奴使。

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,恆求勝法,常遇善友,永斷魔羂,破無明㲉,竭煩惱河,解脫一切生、老、病、死、憂、悲、苦惱。
1.­28 “Those who have heard the name of the blessed, thus-gone, worthy, and perfect Buddha Bhaiṣajya­guru­vaiḍūrya­prabha in a previous life as a human being will be liberated from all manner of suffering due to that root of virtue. They will be intelligent, learned, bright,16 prudent, and focused on pursuing virtue, and they will always find company with a spiritual teacher. They will cut Māra’s bonds, crush the eggshell of ignorance, and dry up the river of the afflictions. They will be liberated from birth, old age, death, anguish, lamentation, suffering, unhappiness, and conflict.
若昔人中,曾聞世尊藥師琉璃光如來名號,yaiḥ pūrvaṃ manuṣyabhūtais tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyati |
然而這些眾生,若往昔生在人中的時候,曾經聽聞世尊藥師琉璃光如來的名號,

由此善因,今復憶念,至心歸依,以佛神力,眾苦解脫。te tena kuśalamūlena sarvaduḥkhebhyaḥ parimokṣyanti |  
由此宿習的善因,現今又復憶念起如來,生慚愧心,至心歸依藥師如來,懇求救濟。那時,佛便以大威神力,慈愍護念,無論牛馬畜生,或是奴婢驅役,無邊痛苦,完全得到解脫。

諸根聰利,智慧多聞,恆求勝法,常遇善友,tīkṣṇendriyāś ca bhaviṣyanti paṇḍitā vyaktā medhāvinaḥ kuśalaparyeṣṭyabhiyuktā nityaṃ ca kalyāṇamitra-samavadhānaṃ pratilapsyanti
而且,轉而成為諸根聰利,智慧多聞,知道恆求上勝的佛法;常常遇到善友,遠離惡知識;

永斷魔羂,破無明㲉,竭煩惱河,解脫一切生、老、病、死、憂、悲、苦惱。cchetsyanti mārapāśam bhetsyanty avidyāṇḍakośam ucchoṣayanti kleśanadīm parimucyanti jātijarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ ||
永遠斷除魔外的邪見羂網,突破無明㲉。㲉,就是卵。如雞在未孵出時,閉在蛋㲉內,是黑暗而不自由的;眾生在無明煩惱的蒙蔽中,愚癡暗昧,不得解脫自在,也如雞在㲉內。所以破除無明,稱為破無明㲉。險惡洶湧的煩惱河,為眾生沈溺處,也因佛力的加持,進修而使之枯竭。無明與煩惱,是滋潤生死的源泉,既破無明㲉,竭煩惱河,一切生、老、病、死,憂、悲、苦惱,當然也就完全解脫了!

己四 離鬪訟咒詛惡
復次,曼殊室利!若諸有情,好憙乖離,更相鬪訟,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,祭祀藥叉羅剎婆等;書怨人名,作其形像,以惡咒術而咒詛之;厭魅蠱道,咒起屍鬼,令斷彼命,及壞其身。
1.­29 “Mañjuśrī, there are also those beings who delight in slander and beings who instigate fights, arguments, and disputes with one another. Such contentious beings commit various types of nonvirtuous actions with their body, speech, and mind. They do not wish to benefit one another and constantly try to harm one another. They summon a forest deity, tree deity, or mountain deity, or they summon the various spirits in the charnel grounds. They kill beings who have taken birth as animals and offer them to the yakṣas and rākṣasas who eat flesh and blood. They utter the name of their enemy or create an effigy, cast a violent spell at them, and enlist a kākhorda or vetāla to create obstacles in their life with the hope that they will destroy their enemy’s body. However, no one can create obstacles for those who have heard the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha. Such people are loving to one another, beneficent, free from ill will, and satisfied with their own possessions.
復次,曼殊室利!若諸有情,好憙乖離,punar aparaṃ mañjuśrīḥ santi sattvāḥ ye paiśunyābhiratāḥ sattvānāṃ parasparaṃ kalahavigrahavivādaṃ kārāyanti |
這是離鬪訟咒詛惡。眾生的鬪爭、諍訟、咒詛、謀害等種種不道德的行為,都是導源於瞋恨心。這也可以因念藥師如來的聖號而得解除。
若諸有情,因瞋恨心重,彼此相處,不能謀求和合諒解,而卻好生是非,歡憙互相乖角離間,

更相鬪訟,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。te parasparaṃ vigrahītacittāḥ nānāvidham akuśalam abhisaṃskurvanti kāyena vācā manasā anyonyam ahitakāmā nityaṃ parasparam anarthāya parākrāmanti |
以致更(互)相鬪爭,互相諍訟。鬪,即毆鬪;訟,即諍辯,或作文字上的攻訐,或訴諸法律。結果,兩敗俱傷,惱亂自己,又惱亂他人,彼此都痛苦不堪。以身語意三業,造作增長種種惡業。展轉報復,常時在做不饒益眾生的惡事;或公開,或暗裡,在互相謀害。

告召山林樹塚等神;te ca vanadevatām āvāhayanti | vṛkṣadevatā giridevatāś ca śmaśāneṣu pṛthakpṛthag bhūtān āvāhayanti |
有力有勢的,可以直接謀害對方;而無能力的,即另想祕密的邪惡辦法。如禱告山林樹木,以及塚墓間的鬼神,請它們代替報復。

殺諸眾生,取其血肉,祭祀藥叉羅剎婆等;書怨人名,作其形像,以惡咒術而咒詛之;tiryagyonigatāś ca prāṇino jīvitād vyavaropayanti | māṃsarudhirabhakṣān yakṣarākṣasān pūjayanti |  tasya śatror nāma vā śarīrapratimāṃ vā kṛtvā tatra ghorāṃ vidyāṃ sādhayanti |
或殺牛羊雞等諸眾生,取其血肉,祭祀藥叉與羅剎婆等。藥叉,義譯輕捷,行動極為迅速,有大勇力。羅剎婆,義譯暴惡。這二者,是惡鬼中力量很大的,所以祭祀他,請他傷害敵方。或書寫怨仇人的名字,中國又加上怨仇的生辰八字,用草木作其形像,以惡毒的咒術而咒詛他。

厭魅蠱道,咒起屍鬼,令斷彼命,及壞其身。kākhordavetālānuprayogeṇa jīvitāntarāyaṃ vā śarīrādhikṣepaṃ vā kartukāmāḥ |  
或以厭魅蠱道相害:厭,如泥木匠,嫌主人待遇不好,就在屋樑或墻壁間,暗藏些刀箭假人之類的東西,使主人居住不安;魅,近於中國所說的妖精;蠱道,是集毒蟲在一起,讓牠們自相殘殺,到最後剩下一隻,把牠弄死,磨成粉末,然後偷放入仇人的食物或衣服中,使他受毒致斃。還有咒起屍鬼的,是對死尸念咒,使屍首活動起來,給他刀槍,要他去斷仇人的生命,以及損壞其身體。這些都從瞋恨心出發,害人不到而想出的邪術惡法,都是不道德的。

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,於自所受生於喜足,不相侵凌,互為饒益。
是諸有情,若得聞此藥師琉璃光如來名號,yaiḥ punas tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyati |
像這類受人毒害的有情,若得聽聞此藥師琉璃光如來名號,

彼諸惡事,悉不能害。teṣāṃ na śakyaṃ kenacid antarāyaṃ kartum |  
便可承其慈悲威力,使以上的種種惡事,失去效力,不能再為危害,這就是所謂邪不勝正。邪神惡鬼,不管有多大的力量,也不及佛的慈悲願力。

一切展轉皆起慈心,利益安樂,無損惱意及嫌恨心;各各歡悅,於自所受生於喜足,不相侵凌,互為饒益。sarve ca te parasparaṃ maitracittā hitacittā avyāpannacittāś viharanti svakasvakena parigraheṇa saṃtuṣṭāḥ ||
如得藥師如來的威力加持,不但一切惡事不能侵害,而且一切瞋害惱人的毒意,也都消解了,而彼此間能展轉的和樂相處,皆起慈心;而能相互增進種種利益,大家得到安樂。彼此間不再存有損惱意及嫌恨心;大家都慈顏相向,愛語相勉,各各歡悅。對於自己所受的果報,即使困難艱苦,也能安貧樂道,生喜足心,不再互相侵害,互相欺凌,而互助合作,為饒益事。
上面所離的四種惡:一、是出發於貪心,而慳悋鄙惜,不行布施;二、從慢心出發,毀謗三寶;三、從嫉妒心出發,自讚毀他;四、從瞋恨心出發,鬪訟咒詛。這在大乘中,罪惡極大,比之犯殺盜等根本大戒,並無差別。無論《勝鬘夫人經》、《梵網經》、《菩薩瓔珞經》、《瑜伽菩薩戒經》,都特別提出:若犯了這四種惡,即是菩薩波羅夷罪,違犯大乘戒律。

戊二 得善益
己一 得往生淨土益
復次,曼殊室利!若有四眾:苾芻、苾芻尼、鄔波索迦、鄔波斯迦,及餘淨信善男子、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。
1.­30 “Moreover, Mañjuśrī, among the fourfold assembly of monks, nuns, male lay practitioners, and female lay practitioners, as well as among other faithful sons or daughters of good family who observe the eightfold precepts, there are some who maintain the precepts for one year or three months. If they develop an aspiration, saying, ‘Due to my root of virtue, may I be reborn in the west in Sukhāvatī, the world where the Thus-Gone Amitāyus resides,’ they will hear the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha. Then, at the moment of death, the eight bodhisattvas will miraculously appear and show them the way, and they will take miraculous birth there upon brightly colored lotuses.
復次,曼殊室利!若有四眾:苾芻、苾芻尼、鄔波索迦、鄔波斯迦,及餘淨信善男子、善女人等,有能受持八分齋戒,punar aparaṃ mañjuśrīr etāś catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikā ye cānye śrāddhāḥ kulaputrā vā kuladuhitaro vā āryāṣṭāṅgasamanvāgatam upavāsam upavasanti |
上明離(四種)惡益;此下明得善益,也有四種,先說得生淨土益。
曼殊室利!若有四眾佛弟子——苾芻、苾芻尼、鄔波索迦、鄔波斯迦。四眾弟子而外,其他信佛法而未受三皈五戒的,為淨信善男子、善女人。這些佛弟子,有能受持八分齋戒的。八分齋戒,或名八關齋戒:(一)、不殺生,(二)、不偷盜,(三)、不行淫,(四)、不妄語,(五)、不飲酒,(六)、不著花鬘不香塗身,(七)、不歌舞唱伎及過往觀聽,(八)、不臥高廣大床。此八是戒,還有一種不非時食,名為齋,合為八分齋戒。

或經一年,或復三月,受持學處。ekavārṣikaṃ vā traimāsikaṃ vā śikṣāpadaṃ dhārayanti |  
受持八分齋戒的時間,或經一年之久,或只於一、五、九三個月內,受持此學處。

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。teṣām evaṃ praṇidhānam evam abhiprāyam anena vayaṃ kuśalamūlena paścimāyāṃ diśi sukhāvatyāṃ lokadhātāv upapadyema yatrāmitāyus tathāgataḥ |  
以此受戒善根,回向願生西方極樂世界無量壽佛的淨土,聽聞彌陀如來及諸大菩薩的開示正法。可是這僅係願望,事實上能否往生,還未能決定。如這樣發願,而對於往生還沒有把握,這就得修持藥師法門,以作補救辦法。

若聞世尊藥師琉璃光如來名號,臨命終時,有八大菩薩,其名曰:文殊師利菩薩、觀世音菩薩、得大勢菩薩、無盡意菩薩、寶檀華菩薩、藥王菩薩、藥上菩薩、彌勒菩薩。是八大菩薩乘空而來,示其道路,即於彼界種種雜色眾寶華中,自然化生。
若聞世尊藥師琉璃光如來名號,yaiḥ punas tasya bhagavato bhaiṣajyaguru-vaiḍūrya-prabhasya tathāgatasya nāmadheyaṃ śrutaṃ bhaviṣyati |
願生西方而沒有把握的眾生,若能得聞世尊藥師琉璃光如來的名號,至心持念;依此稱念功德,及如來的本願力,便可獲得助力。

臨命終時,有八大菩薩,其名曰:文殊師利菩薩、觀世音菩薩、得大勢菩薩、無盡意菩薩、寶檀華菩薩、藥王菩薩、藥上菩薩、彌勒菩薩。teṣāṃ maraṇakāla-samaya aṣṭau bodhisattvā ṛddhyā āgatvā mārgam upadarśayanti |
所以當臨命終時,即有八大菩薩——文殊(曼殊)師利、觀世音、得大勢(大勢至)、無盡意、寶檀華、藥王、藥上、彌勒——

是八大菩薩乘空而來,示其道路,即於彼界種種雜色眾寶華中,自然化生。te tatra nānāraṅgeṣu padmeṣūpapādukāḥ prādurbhaviṣyanti |  
乘空而來,指示其往生淨土的道路;一刻間,即於彼界的種種雜色眾寶華中,自然化生。即於彼界的彼字,究竟是指東方琉璃世界?抑是指西方極樂世界?可作兩種說法:一、受八大菩薩的引導,往生西方淨土,這是很通情順理的。二、初發願往生西方淨土,因沒有把握,後又得聞藥師如來名號,始有八大菩薩的接引,是往生東方淨土的。這二種說法都可通,因為佛佛平等,淨土當然也是一樣。

己二 得上生天國益
或有因此生於天上,雖生天上,而本善根亦未窮盡,不復更生諸餘惡趣。
1.­31 “Some will be born in the god realms, and after they are born there, their previous roots of virtue will never be exhausted, and they will not proceed to the lower realms. After they pass away, they will become universal emperors with dominion over the four continents in this human realm, and they will establish many billions of beings on the path of the ten virtuous actions.
或有因此生於天上,kecit punar devaloke upapatsyante |
或有眾生,因為得聞藥師如來名號,以此功德而生於天上。不生淨土而生天國,並非藥師如來不加被,而是眾生的信心、願力、資糧,不夠作為往生淨土的條件,只可以感得生天之樂。

雖生天上,而本善根亦未窮盡,不復更生諸餘惡趣。teṣāṃ tatropapannānāṃ tat pūrvakaṃ kuśalamūlaṃ na kṣīyate na ca durgatigāmino bhaviṣyanti |  
一般天福享盡便要墮落,可是這類眾生,由於過去生中,曾聞藥師名號的關係,雖生天上受天福;等到天壽終了,而本有的生天善根,亦未能窮盡。所以絕對可以保證,不復更生地獄、餓鬼、畜生等諸餘惡趣,不會像一般天人的可能墮落。

己三 得還生人間益
天上壽盡,還生人間,或為輪王,統攝四洲,威德自在,安立無量百千有情於十善道;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。
1.­32 “Others will be born in great kṣatriya households, born in great brahmin households, born in great landowning households, and born in households whose treasuries and storehouses contain an abundance of riches and grain. They will have excellent physiques, [F.279.a] be powerful, have attendants, be courageous and heroic, and have the strength of a great champion. Any woman who should hear the Thus-Gone One’s name and bear it in mind should know that it is the last time she will be of the female gender.”17
天上壽盡,還生人間,tataś cavitvā iha manuṣyaloke upapatsyante |
生天是有盡的,但又不會墮落三惡道,所以到了天上壽盡,自然還生人間。

或為輪王,統攝四洲,威德自在, rājāno bhaviṣyanti caturdvīp'êśvarāś cakravartinaḥ |
從天上還生人間的有情,因過去曾聞藥師佛聖號,成就了深厚的善根,故他們大多是些有力的領導者。或為轉輪聖王,統攝四大部洲。依佛教說,此世界當中有一須彌山,東南西北為四大部洲,每洲多有小王統治。但金輪王統四大洲,銀輪王統三洲,銅輪王統二洲,鐵輪王統一洲。今為金輪王,統攝四大部洲,也即是統一天下。其威德極大,權力無比,一切都能如意自在。

安立無量百千有情於十善道;ta anekāni sattvakoṭīniyutaśatasahasrāṇi daśasu kuśaleṣu karmapatheṣu pratiṣṭhāpayiṣyanti |  
輪王的治理天下,是為了使人類都生活得理想,也即是用良好政治,使人類都過著一種向上的、有意義的生活,故說安立無量百千有情於十善道。輪王的理想天下,是十善普及的天下,政治是一種道德的政治,引導人民步上美滿、安樂、向上的人生境地。

或生剎帝利、婆羅門、居士大家,多饒財寶,倉庫盈溢,apare punaḥ kṣatriyamahāsālakuleṣūpapatsyanti | brāhmaṇamahāśālakuleṣu gṛhapatimahāsālakuleṣu prabhūtadhanadhānyakośakoṣṭhāgārasamṛddheṣu ca kuleṣūpapatsyante |
福德較大的眾生,還生人間作輪王;差一點的,則或生剎帝利——武士貴族階級;或生宗教階級的婆羅門族;或生於居士大家——自由民中的實業家。轉生以上的三大族,第一是產業豐富,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。te rūpasaṃpannāś ca bhaviṣyanti | aiśvaryasaṃpannāś ca parivārasaṃpannāś ca śūrāś ca vīrāś ca mahānagnabalavegadhāriṇāś ca bhaviṣyanti |
第二是身形相貌,生得極其端正莊嚴;第三是父母、兄弟、夫婦、兒女等眷屬,都具足無缺;第四是生得很聰明,有智慧,廣聞博知;第五是勇敢、健強、威猛無比,如大力士那樣,可以摧伏一切,而不為他所屈。

己四 得轉生丈夫益
若是女人,得聞世尊藥師琉璃光如來名號,至心受持,於後不復更受女身。
yaś ca mātṛgrāmas tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyaṃ śrutvodgrahīṣyati | tasya sa eva paścimastrībhāvaḥ pratikāṅkṣitavyaḥ ||
若本來是女人,對於女身生厭棄心,因得聞世尊藥師琉璃光如來名號,而至心領受奉持,便能永遠不復更受女身,以大丈夫身,精進修行,向於佛果。
以上的離四種惡,得四種樂,均為聽聞藥師如來聖號,進而至心稱念,如法修持,而獲得的效果;我們若想離惡得樂,就得依此教法信受奉行!

丁二 持咒治病益
戊一 由願觀苦
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,瘦瘧、乾消、黃熱等病;
如來開示的善巧方便中,現講第二持咒治病益。聞名利益內容廣,可以離種種罪惡,獲種種善樂;持咒利益較狹,只能治病。眾生如有病苦,虔誠持念藥師咒,便可病根拔除,恢復健康。
釋尊說了聞名利益,又呼喚曼殊室利說:彼東方藥師琉璃光如來,當他證得大菩提時,由於菩薩因地所發的本願力——欲慈濟一切眾生的苦難,尤其是病苦,所以便以慧眼觀察諸有情的病況。眾生所遇種種的病苦,今只略舉數種:(一)、瘦瘧(羸),即肺病等,古代叫勞傷病。(二)、乾消,我國醫書中叫消渴症,口渴、肚餓,吃得多,屙得多,一天天消瘦。(三)、黃熱,即黃疸,身上溫度高,面色眼睛全都發黃。這三種病,在當時為極流行的重病,故釋尊舉為例證。這均屬生理上的病患。

或被厭魅、蠱毒所中;或復短命;或時橫死;欲令是等病苦消除,所求願滿。
其次,或被厭魅所擾,即被人暗中捉弄,使其神識顛倒,危害健康;或被蠱毒所中,而喪身失命。眾生遭受這些病患與毒害,或即短命——年輕便夭亡,未盡天年;或時橫死,如為刀槍所傷,為水所溺,乃至火燒致死等。人的福報盡,壽命未盡,是短命;福報、壽命都未盡,而偶然死於非命,名為橫死。藥師如來發大慈悲,欲令眾生一切病痛苦難,皆得消除,使其所求的消災延壽的願欲,能夠得到滿足。

戊二 入定說咒
時,彼世尊入三摩地,名曰除滅一切眾生苦惱;既入定已,於肉髻中出大光明,光中演說大陀羅尼曰:
那時候,彼藥師世尊入三摩地。藥師如來所入的三摩地,叫做除滅一切眾生苦惱定。藥師如來入定後,即於肉髻中出大光明。頭頂上的肉髻,為佛的三十二相之一,名無見頂相。頭部為全身最高最貴的所在,今從佛的無見頂上放大光明,這即表示從最高定發究竟慧;身光先發,心光也就隨應而來。慧發於定,而說法說咒,則又是從智慧流出的善巧方便,故從無見頂上放大光明。光中演說大陀羅尼:陀羅尼,譯為總持,其中含二義:(一)、持,(二)、遮;能攝持一切功德,遮障一切罪惡;也即是總一切法,持無量義。在佛經中,有文字陀羅尼、語言陀羅尼等多種,此處是咒陀羅尼,因其功用大,故名大陀羅尼。

南謨薄伽伐帝,鞞殺社窶嚕,薜琉璃,鉢喇婆,喝囉闍也,怛陀揭多耶,阿囉喝帝,三藐三勃陀耶。怛姪他:唵!鞞殺逝,鞞殺逝,鞞殺社,三沒揭帝,娑訶!
皈命世尊藥師琉璃光王如來、應、等正覺。即說咒曰:唵!藥!藥!藥!普度!速得成就。

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。
當時,藥師如來在光中說了此咒之後,因受佛光的威力所動,大地都震動起來,而且普遍的放大光明,照一切眾生,使一切眾生頓除宿業,所有病苦,盡皆消除,受安隱樂,不會再受病苦的纏綿侵擾,而永遠過著安靜康寧的生活。

戊三 持咒滅苦
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,至心念誦,皆得如是無病延年;命終之後,生彼世界,得不退轉,乃至菩提。
釋尊又告訴曼殊菩薩:假若看見有男子或是女人,染患到種種病苦,就應當一心為彼病人,虔持藥師如來神咒,使他脫離病痛。替病人持念此咒時,必須洗澡、漱口,常保持身口的清淨。然後用病人吃的食物,或用病人所服的藥湯藥丸;或用無蟲的清淨水也可以;用這些東西,持咒一百零八遍,然後給與病人服食。這樣,病人所有的一切病苦,便可悉皆消滅。若有其他的要求,如恢復健康以後,要求免於短命,或免於橫死、餓死等等,能至心念誦藥師神咒,也同樣可以蒙佛加被,得以無病延年。而且,命終之後,憑此咒力也能展轉引發功德,往生東方淨琉璃世界。只要往生東方淨土,決定得不退轉,乃至究竟證得大菩提果,如西方極樂淨土一樣。

戊四 結勸受持
是故,曼殊室利!若有男子、女人,於彼藥師琉璃光如來,至心殷重恭敬供養者,常持此咒,勿令廢忘。
釋尊鄭重勸導大眾恭敬受持,所以呼曼殊室利說:以是之故,若有男子或女人,對於彼藥師琉璃光如來,能至心殷勤、尊重、恭敬、供養,那麼對於此藥師咒,應當常時受持念誦,自利利他,切勿令它廢忘!

丁三 供養受持益
戊一 供養得護持益
己一 修供養行
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,以諸香華、燒香、塗香,作眾伎樂,供養形像。
復次,曼殊室利!若對佛法有清淨信心的男子和女人,得聞藥師琉璃光如來、應、正等覺所有的名號,及其悲切的行願,和消災免難的慈恩,聽聞以後,應恭敬誦持——這包括禮拜供養。如普賢的十大行願,即有『稱讚如來』與『廣修供養』等願。然而,供養藥師佛,應該如何呢?這裡說:早晨起來,首先就得漱口、洗澡。漱口沐浴之後,身心都已清淨,然後敬獻各種芳香的妙華;及燒燃用的名香;塗身的香末,香膏;以及作眾伎樂,歌頌讚嘆。藥師如來在東方世界,此間眾生不能面申供養,所以這香華供具,只能供養他的形像——金塑、木雕、銅鑄、紙繪等像。

於此經典,若自書,若教人書,一心受持,聽聞其義。
對於此藥師琉璃光如來本願功德經,也要供養受持。或自己書寫,或教別人書寫。此外,還要對此經義一心受持,聽聞其義。受持,包括從聞起思,從思而修的一切行。這不要以為是學教,這是真正的受持於法,供養於法。

於彼法師應修供養,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。
對於弘揚此法門的法師,也應當廣修供養。凡是生活上需要的一切所有資身之具,如穿的,吃的,用的,悉皆施與,勿令資生乏少,而障礙自修或弘通。供養法師,應作報恩想,利益眾生想。若能如是供養三寶,不但藥師如來歡喜護念,即十方諸佛也歡喜護念,使其所求之願,皆得圓滿實現,乃至悟證菩提。

己二 得護持益
庚一 曼殊護持
爾時,曼殊室利童子白佛言:世尊!我當誓於像法轉時,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。
1.­33 At that point Mañjuśrīkumārabhūta told the Blessed One, “Blessed One, in the future I will proclaim the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha in various ways to those faithful sons and daughters of good family who hold this discourse, recite it, explain it, teach it correctly and in detail to others, copy it, commission it to be copied, write it in a book, and venerate it with flowers, incense, garlands, ointments, parasols, and victory banners. I will proclaim it so that they will even hear that buddha’s name in their dreams.
爾時,曼殊室利童子白佛言:atha khalu mañjuśrīḥ kumārabhūto bhagavantam etad avocat |
如來說到,於藥師法門凡能受持、供養的眾生,藥師如來及與諸佛,都會加被護持;曼殊室利菩薩,即隨順佛旨,而說自己與諸天護持。先是曼殊菩薩發願護持。當釋尊開示供養利益時,曼殊室利童子稟白佛說:

世尊!我當誓於像法轉時,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,ahaṃ bhagavan paścime kāle paścime samaye teṣāṃ śrāddhānāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ ca tasya bhagavato bhaiṣajya-guru-vaiḍūryaprabhasya tathāgatasya nānopāyair nāmadheyaṃ saṃśrāvayiṣyāmi |
世尊!受持供養有這麼大的功德,為了利樂有情,我當發大誓願,要於像法轉時,以種種善巧方便,令一切有清淨信心的善男子、善女人等,大家都能得聞世尊藥師琉璃光如來的名號,

乃至睡中亦以佛名覺悟其耳。antaśaḥ svapnāntaragatānām api buddhanāmakaṃ karṇapuṭeṣu upasaṃhārayiṣyāmi |
甚至在惛沈的睡夢中,也以藥師佛的名號,給他們聽到而有所覺悟。這是曼殊菩薩在佛前所發的悲願。現今大家能夠聽到藥師如來的聖號,和親聞《藥師如來本願功德經》,可說皆因曼殊菩薩的悲願力的加被。

庚二 諸天護持
若於此經受持讀誦,或復為他演說開示;若自書,若教人書;恭敬尊重,以種種華香、塗香、末香、燒香、華鬘、瓔珞、幡蓋、伎樂,而為供養;以五色綵,作囊盛之;掃洒淨處,敷設高座,而用安處。爾時,四大天王與其眷屬,及餘無量百千天眾,皆詣其所,供養守護。
1.­34 “They will wrap this discourse with cloths of the five different colors and place it in a clean area. The Four Great Kings with their retinues and billions of deities will gather wherever this discourse is located. Those who retain the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha and this discourse on the detailed account of his previous aspirations will not suffer untimely death. No one will be able to steal their vital energy, and if it has been stolen, they will take it back.”
若於此經受持讀誦,或復為他演說開示;若自書,若教人書;ye cedaṃ sūtraṃ dhārayiṣyanti vācayiṣyanti deśayiṣyanti parebhyo vistareṇa saṃprakāśayiṣyanti likhiṣyanti lekhayiṣyanti |
諸天護持,與曼殊護持稍有不同:曼殊是以各種方便,令人得聞藥師聖號;諸天則是護持修學藥師法門的人。曼殊又說:若有人對於此藥師琉璃光如來本願功德經,能自己受持——領受經義,持念不忘;閱讀、背誦,或者為他人演說,如實開示;或自己書寫此經,或勸教他人書寫。這都是修學藥師法門應修的法行。

恭敬尊重,以種種華香、塗香、末香、燒香、華鬘、瓔珞、幡蓋、伎樂,而為供養;以五色綵,作囊盛之;掃洒淨處,敷設高座,而用安處。pustagataṃ vā kṛtvā satkariṣyanti nānāpuṣpa-dhūpagandha-lepana-cchatra-dhvajapatākābhis taiḥ pañcaraṅgikair vastraiḥ pariveṣṭya śucau pradeśe sthāpayitavyam |  
不管讀誦也好,講說、書寫也好,對於法寶總要生恭敬心,尊重心。對於經典,要以種種華香、塗香、末香、燒香、華鬘、瓔珞、幡蓋、伎樂,而為供養。修持藥師法門,須從內心生起虔誠的崇敬,又要以香花寶蓋等供養。同時,還要以五色綵緞,作成經囊,盛置《藥師經》,然後將處所掃灑清淨,敷設高座,用作供壇,安放經典。供養經典,使人生尊敬心,難得想,從此聽聞、讀誦、受持經義,進而依解起行。

爾時,四大天王與其眷屬,及餘無量百千天眾,皆詣其所,供養守護。tatra catvāro mahārājānaḥ saparivārā anyāni ca devakoṭiniyutaśatasahasrāṇi tatropasaṃkramiṣyanti |  
在莊嚴清淨的法壇中,若能如法供養修持,那時四大天王與其眷屬,及其他無量百千天眾,皆詣其所,而作供養,守護修行者。

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。
世尊!若此經寶流行之處,有能受持,yatredaṃ sūtraṃ pracariṣyati ye ca bhagavan imaṃ sūtraratnaṃ dhārayiṣyanti |
曼殊菩薩又接著說:世尊!若是此藥師經寶流行的地方,有人能夠恭敬受持。

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;tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya pūrvapraṇidhānaviśeṣavistaravibhaṅgaṃ tasya vā tathāgatasya nāmadheyaṃ teṣāṃ nākālamaraṇaṃ bhaviṣyati |
一方面,以彼世尊藥師琉璃光如來的本願功德力;一方面及聽聞藥師如來名號,而憶念受持力,承此功德善根,當知是處無復橫死——即在那《藥師經》流通的區域內,不會有非分而死的;

亦復不為諸惡鬼神奪其精氣;設已奪者,還得如故,身心安樂。na cāsya kenacit ojaḥ śakyam apahartum hṛtaṃ api ojaḥ punar api saṃharati ||
同時也不會為諸惡鬼神奪其精氣。有些人平時精神煥發,色力充足,陡然間一天天頹萎下來,色力減退,精神由不振而顛倒錯亂,這即遭邪神惡鬼奪了精氣的病相。若依藥師法門修持,便不致遭此厄難;設使已經被奪,也會慢慢還復健康,如同正常時候一樣,身心安樂。

戊二 受持得加被益
己一 受持儀軌
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;散種種華,燒種種香,以種種幢幡莊嚴其處;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,於一切有情,起利益安樂,慈、悲、喜、捨,平等之心,鼓樂歌讚,右繞佛像。復應念彼如來本願功德,讀誦此經,思惟其義,演說開示。
1.­35 The Blessed One replied, “It is so, Mañjuśrī. What you say is true. Mañjuśrī, a faithful son or daughter of good family who makes offerings to that thus-gone one should make a statue of that thus-gone one and [F.279.b] observe the fast associated with the noble eightfold precepts for seven days and seven nights. They should eat pure food and thoroughly wash their body. They should wear fine, clean clothes. Then, in a clean area, they should scatter the petals of various flowers and perfume the area with various fragrances. They should then decorate the place with various cloths, parasols, and banners. There, they should then cultivate a stainless mind, an untainted mind, a mind free from ill intent, a benevolent mind, an impartial mind, and an equanimous mind. They should then play music, play instruments, and sing songs as they circumambulate the statue of that thus-gone one.
佛告曼殊室利:如是!如是!如汝所說。bhagavān āhaivam etan mañjuśrīr evam etad yathā vadasi |  
此下,說明受持而得藥師加被的利益。應怎樣受持,才能合法而得感應?所以對修持藥師法門的儀軌,先加以說明。
釋迦佛認為曼殊所說的不錯,所以印可他說:是這樣!是這樣!正如汝所說的。

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;散種種華,燒種種香,以種種幢幡莊嚴其處;yaś ca mañjuśrīḥ śrāddhaḥ kulaputro vā kuladuhitā vā tasya tathāgataḥ pūjāṃ kartukāmaḥ syāt |  tena tasya tathāgatasya pratimā kārāyitavyā |
接著就告訴曼殊說:若有淨信善男子及善女人等,欲想供養彼世尊藥師琉璃光如來,應該首先造作藥師佛的形像,然後敷設清淨的高座,而安處佛像。上已說過,佛像的體質有木刻的、金塑的、銅鑄的、紙繪的,各式各樣不同。依本經說,藥師壇內須供七尊佛像——均為藥師佛像。在所供佛像前,應該散種種華。還要燒末香、檀香、沈香等類。並以種種幢幡莊嚴其處。這些,是關於壇場的布置事宜;

七日七夜,受八分齋戒,食清淨食,澡浴香潔,著清淨衣,sapta rātriṃdivam āryāṣṭāṅgasamanvāgatam upavāsam upavasitavyam | śucinā śucāhārabhojinā śucau pradeśe nānāpuṣpābhikīrṇe nānāgandhanirdhūpite nānāvastracchatradhvajapatākāsamalaṃkṛte pṛthivīpradeśe susnātagātreṇa śucivimalavasanadhāriṇā
至於行者的修持方面,則應該:七日七夜,受八分齋戒——這約未受戒或僅受五戒的在家信眾說。食清淨食:如受八關齋戒的,吃晚飯即是不清淨;或吃蒜韭等葷物,都屬不清淨食。對於身體,也要時常澡浴香潔,隨時更換清淨的衣服。

應生無垢濁心,無怒害心,於一切有情,起利益安樂,慈、悲、喜、捨,平等之心,nirmalacittena sarvasattveṣu maitracittena karuṇā-muditopekṣa-cittena sarvasattveṣu samacittena bhavitavyam |
還有更要緊的,參加藥師法會,內心必須清淨,不生一點垢穢染濁的心念,也不發怒或存有害人的不良心理。因為佛法最重慈悲,特別是藥師法門,它底基本精神,就是慈濟眾生,利樂眾生;若起怒害心,則與藥師法門不相應。
所以我們不但對於父母師長、兄弟妻子,不生怒害心,於一切有情,也應盡量生起利益和安樂,皆待以慈、悲、喜、捨,平等之心。

鼓樂歌讚,右繞佛像。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。nānātūryasaṃgīti-pravāditena sā tathāgatapratimā pradakṣiṇīkaraṇīyā |  tasya ca tathāgatasya pūrvapraṇidhānaṃ manasikartavyam | idaṃ ca sūtraṃ pravartayitavyam | yaṃ cintayati yaṃ prārthayati tat sarvaṃ samṛdhyati |  
身心都已修治清淨,而後來修持。一、鼓樂歌讚。二、右繞佛像。鼓樂如擊犍槌;歌讚如唱念藥師讚偈等。右繞佛像,是表示敬佛。中國以左為大,印度以右為大,故繞佛皆從右而左。三、應念彼藥師如來的本願功德,更要多多憶念其因地十二大願,消災免難的慈濟精神,及與依報正報的無盡功德,如此才能與佛的心願相應。四、讀誦此藥師經。要深深地思惟,以求理解得其中奧義,依解起行,行解相應。五、為人演說開示。
己二 受持效益
庚一 獲福益
求長壽得長壽,求富饒得富饒,求官位得官位,求男女得男女。
1.­36 “If they contemplate his previous aspirations and teach this discourse, all their wishes and aspirations will be fulfilled. If they aspire to a long life, they will have a long life. If they pray for wealth, they will have wealth. If they pray to become a powerful ruler, they will achieve that with little trouble. If they wish for a son, they will have a son.
yadi vā dīrghāyuṣkatāṃ dīrghāyur bhavati | yadi bhogāṃ prārthayati bhogavān bhavati | yady aiśvaryam tad alpakṛcchreṇa prāpnoti | yadi putrābhilāṣī bhavati putrapratilābho bhavati |  
依如來的善巧方便,施設修學藥師法門的方軌,必能獲得效益。效益中又分二,先是獲福益。
由於奉行藥師法門,能夠得到長壽、富饒、官位、男女等四種福報,可見藥師法門對現生樂的重視。現生樂的要求,是人類普遍而本能的要求。在這人世間,能獲致綿長的壽命,富裕的經濟,崇高的政治權位,滿堂的兒女,幾乎被看為人生幸福的極點,誰不希求?一般人從生到死,忙碌一輩子,無非為了滿足這些欲望;然而人生是缺陷的,任憑怎樣努力趣求,也難以完滿實現。只有依藥師法門去行持,仗藥師如來大悲願力的加被,始能隨所樂求,一切皆遂。現生樂雖好,但不徹底;要善能運用,運用得恰當,引入出世大乘,才能得到真實受用。我們修學佛法,對此四事應該有深一層看法,要以證得法身慧命,具備功德法財,登法王位,以及有誠實和忍辱的德性為願望,這才是藥師法門的最高境界。

庚二 免難益
辛一 百怪出現難
若復有人,忽得惡夢,見諸惡相,或怪鳥來集,或於住處,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。
1.­37 “When someone has a bad dream, sees a crow or a bad omen somewhere, or dwells in a location where the one hundred inauspicious things are present, if that person venerates the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha with the various types of offerings, then the bad dreams, bad omens, and inauspicious things will no longer appear.
若復有人,忽得惡夢,見諸惡相,或怪鳥來集,或於住處,百怪出現;ye vā duḥsvapnaṃ paśyanti yatra vāyasā sthitā bhavanti durnimittaṃ vā sthitaṃ bhavati yatra sthāne alakṣmīśatam upasthitaṃ bhavati |
下為免難益,第一是離百怪出現難。
釋尊說:若復有人,睡覺的時候,忽得惡夢,看見種種惡相現前;或有不祥的怪鳥,如貓頭鷹、烏鴉之類,突然飛來聚集家中;或於住處,百怪出現,如房屋巨響,器皿自破,或夜出怪聲,種種希奇的現象,從未曾有過,而驟然發生,這都是個人或家庭不祥的預兆。

此人若以眾妙資具,恭敬供養彼世尊藥師琉璃光如來者,te tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nānāprakāreṇa pūjā satkāraṃ kurvanti |
遇怪現象擾亂的人,若依上面所指示的,備辦各種美妙資具,恭敬供養彼世尊藥師琉璃光如來,

惡夢惡相,諸不吉祥,皆悉隱沒,不能為患。sarvaduḥsvapna-durnimittāmāṅgalyāś ca bhāvāḥ praśamiṣyanti |  
那麼所有惡夢惡相等諸不吉祥的現象,就會皆悉隱沒,不能成為我們的禍患。

辛二 一切怖畏難
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、虻等怖;若能至心憶念彼佛,恭敬供養,一切怖畏皆得解脫。
1.­38 “If those who face dangers from fire, dangers from water, dangers from weapons, dangers from poison, dangers from steep cliffs, dangers from raging elephants, dangers from lions, dangers from tigers, dangers from bears, hyenas, and poisonous snakes, and dangers from snakes, scorpions, and centipedes, have made offerings18 to that thus-gone one, they will be freed from all manner [F.280.a] of dangers. Those who face dangers from enemy armies, dangers from thieves, and dangers from bandits should also make offerings to that thus-gone one.
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、虻等怖;yeṣām agnyudakaviṣaśastrapratāpacaṇḍahastisiṃha-vyāghrarkṣatarakṣadvīpikāśīviṣavṛścikaśatapādidaṃśamaśakādibhayaṃ bhavet
在各種恐怖的災難中,此處列舉出來的,有水災、火災。刀災,即戰亂時期的一切災難。毒是遭毒藥所害。懸險,即走上絕崖峭壁,及危橋險坑,容易失足墮落。惡象,象有暴戾的,見人就要蹈死。另外還有惡師、猛虎、兇狼、犬熊、和羆——即人熊等,都是獸類中最兇猛的一群。毒蛇、惡蠍、蜈蚣,是毒蟲,若被咬到,不是中毒致命,便是發腫發痛。蚰蜒,俗稱簑衣蟲,與蜈蚣同類,毒液滲入皮膚,立即起泡,發痛發癢。蚊、虻。

若能至心憶念彼佛,恭敬供養,一切怖畏皆得解脫。tais tasya tathāgatasya pūjā kartavyā | tadā sarvabhayebhyaḥ parimokṣyanti |  
眾生若能至心憶念彼佛——藥師如來,及恭敬供養,便能承此殊勝功德,對以上一切怖畏災難,皆得解脫。

辛三 內亂外患難
若他國侵擾,盜賊反亂;憶念恭敬彼如來者,亦皆解脫。yeṣāṃ paracakra-corabhayaṃ tais tasya tathāgatasya pūjā kartaṇīyā ||
國家的災難,不出二種:一、為他國侵擾——外患;二、為盜賊反亂——內亂。總之,不管內亂也好,外患也好,我們不幸遭逢這種國難民禍,若能憶念、恭敬、禮拜、供養彼藥師如來,這些內亂外患的災害,亦皆能夠獲得解脫。

辛四 毀犯墮落難
復次,曼殊室利!若有淨信善男子、善女人等,乃至盡形不事餘天,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、苾芻尼五百戒,於所受中或有毀犯,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。
1.­39 “Moreover, Mañjuśrī, if any faithful sons or daughters of good family who maintain taking refuge in the Three Jewels for as long as they live and have no other tutelary deity, maintain the five precepts, maintain the ten precepts, maintain the four hundred vows and precepts of a bodhisattva, are monks who have left home and maintain the two hundred and fifty precepts, or are nuns who maintain the five hundred precepts, should break any one of the precepts among the vows and precepts they have taken and fear they are in danger of falling into the lower realms, if they then make offerings to the blessed Thus-Gone One Bhaiṣajya­guru­vaiḍūrya­prabha, they should know that they will not suffer rebirth in the three lower realms.19
復次,曼殊室利!若有淨信善男子、善女人等,乃至盡形不事餘天,唯當一心歸佛、法、僧,punar aparaṃ mañjuśrīr ye śrāddhāḥ kulaputrāḥ kuladuhitaro vā yāvajjīvaṃ triśaraṇam gṛhṇanti | ananyadevatā bhavanti |
毀犯尸羅,墮三惡趣,也是一大厄難。所以釋尊呼曼殊室利說:若有淨信善男子、善女人等,從皈依三寶時起,乃至盡形壽——到死為止,不事奉或信仰其餘的天魔外道,唯當一心一意歸依佛、法、僧三寶。

受持禁戒,若五戒、十戒、菩薩四百戒、苾芻二百五十戒、苾芻尼五百戒,
ye vā pañca śikṣāpadāni dhārayanti | ye bodhisattvasaṃvaraṃ śikṣāpadaśataṃ dhārayanti ye punar abhiniṣkrāntagṛhavāsā bhikṣavaḥ pañcāśādhike dve śikṣāpadaśate dhārayanti | yā bhikṣuṇyaḥ pañca śikṣāpadaśatāni dhārayanti |  
有清淨信心的佛弟子,首先歸依三寶,其次便要受持禁戒。戒為佛法的根本,沒有這一根本,一切微妙善法,便無從出生。五戒為在家近事弟子所受持的;十戒為出家沙彌、沙彌尼戒。如約十善說,即通於在家出家。菩薩四百戒,有譯為一百四戒,《瑜伽菩薩戒經》說有四重四十三輕,依《梵網經》,則為十重四十八輕。比丘尼總數五百戒,實際上僅有三百多戒。

於所受中或有毀犯,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。ye ca yathāparigṛhītāḥ śikṣāsaṃvarās tadanyatarāc chikṣāpadād bhraṣṭā bhavanti | sacet te durgatibhayabhītās tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyaṃ dhārayeyur na bhūyas teṣāṃ tryapāyagatiḥ duḥkhaṃ pratikāṅkṣitavyam |
在以上所受的各種禁戒中,無論是優婆戒,沙彌戒,乃至菩薩戒,或有毀犯了的,當然會怖畏墮落惡趣。犯戒眾生,若能專心稱念彼藥師佛的名號,以及恭敬供養藥師如來,那麼依此善根功德,犯戒罪垢就可消除,必定不受三惡趣生。

辛五 女人生產難
或有女人,臨當產時,受於極苦,若能至心稱名,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。
1.­40 “If any woman giving birth who experiences intense, fierce, and unbearable suffering makes offerings to the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha, she will immediately be liberated from that suffering. The child will be born with all its limbs intact, and it will have a good physique, be handsome and good looking, have sharp faculties, be intelligent and healthy, and have few difficulties. Nonhuman beings will not be able to steal its vital energy.”

或有女人,臨當產時,受於極苦,若能至心稱名,禮讚恭敬供養彼如來者,眾苦皆除。yaś ca mātṛgrāmaḥ prasavanakāle prasūtiduḥkhaiḥ paripīḍitas tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyam anusmaret pūjāṃ ca kuryāt |  
或有女人懷胎期滿,臨當生產的時候,受到極大的苦痛。生產之所以太苦,主因大概有兩種:一、懷孕期間,不知調養,或飲食起居不節,或多瞋多淫。二、或有一般婦女,平時嬌生慣養,微微有點感覺,就身心躁動,日夜不安,等到真要生產,精疲力竭,反而不易產下。難產受劇苦時,能夠至心稱名,禮讚恭敬供養彼藥師如來,一切產難的苦痛,盡皆可以消除。

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。sa sukhaṃ ca prasavati sarvāṅgaparipūrṇaṃ putraṃ janayiṣyati | abhirūpaṃ prāsādikaṃ darśanīyaṃ tīkṣṇendriyaṃ buddhimantam | arogaś ca bhaviṣyaty alpābādhaḥ | na ca śakyam amānuṣair ojo 'pahartum ||
不獨產婦可以脫離苦難,即她所生的子女,也因母親念佛禮佛的功德,而身分——手足五官等具足,形貌色相端正,凡看見的都生歡喜心。加之天性敏利,善根深厚,聰穎明慧,從小至大,安隱無事,少病少惱,無有非人來奪其精氣,容易撫育成人。
佛教的業感說,除自己造業自己受報(感果)而外,還有一種頗強的展轉增上力,也即是說,別人的業力,也可以影響,引發自己的果報。故本經特別強調,父母平時或臨產時,稱念恭敬供養藥師如來,生的小孩也會因之相貌端正,智慧利根。

丙三 德行叵思
丁一 信解難得
戊一 問答決定
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,汝為信否?
1.­41 At that point the Blessed One asked Venerable Ānanda, “Ānanda, do you trust and believe in the good qualities of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja that I have described? Are you uncertain, or do you have any reservations or doubts about this profound buddha domain?” [F.280.b]
atha khalu bhagavān āyuṣmantam ānandam āmantrayām āsa | śraddhadhāsi tvam ānanda pattīyasi | yad ahaṃ tasya bhagavato bhaiṣajyaguruvaiḍūrya-prabhasya tathāgatasya guṇān varṇayāmi | atha bhavati te kāṅkṣā vā vimatir vā vicikitsā vā atra gambhīre buddhagocare |
第三明德行叵思;佛的功德,願行,不可思議,非我們眾生所能理解得到,想像得到。此中分二,今是第一信解難得。因佛的功德願行不可思議,所以就難信難解;眾生於此難能信解中,而能生信起解,實在難得。這又分三,先問答決定。
也許有人發生疑問:何以上文的當機者為曼殊,而現在卻告訴阿難?要知道,曼殊是智慧第一的大菩薩,憑他智慧,對佛的功德妙行,沒有什麼不可信解的,所以將此問題轉問阿難。
現在,釋迦世尊告訴阿難說:像我稱讚宣揚彼世尊藥師琉璃光如來所有的功德,這是十方諸佛最奧妙,極甚深的行處,在一般眾生是最難可解了的,汝阿難聽了可相信嗎?
對於一切大乘經,大體可以分為三大類:一、是重於境相的分析,二、是著重行門的敘說,三、是注重果德的顯示。
1-側重境相的,如說明世界的情況,六道的輪迴,以及眾生的色身、心識等,總之是說明宇宙人生的各種現象,有科學、哲學的意味,最現實,所以易於信仰和理解。
2-著重修行的,如說明布施、持戒、忍辱、精進、智慧等等,這是陳述發菩提心,修菩薩行的一切,比較難解,特別是關於修定,發慧,體證畢竟空性。真如不二,實相無相,這些勝義行,更不易解;不過與果德比較起來,還可推論而知。
3-闡述果德的,如《法華經》、《華嚴經》、《彌陀經》、《藥師經》,這類經典,所說的都是佛果位的圓滿功德、神通、智慧、利生濟世等事。
佛法的境行果,是有其一貫性的;從境相的分析,到行門的陳敘,到果德的闡發;約眾生說,也即是由可思議到不可思議,由易信解到難信解。

阿難白言:大德世尊!我於如來所說契經,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。
1.­42 “Respected Blessed One,” Venerable Ānanda replied, “I am not uncertain, nor do I have any reservations or doubts about the qualities that the Thus-Gone One has described, because the thus-gone ones have no impure conduct of body, speech, and mind. Blessed One, even such miraculous and powerful beings as the sun and the moon might fall to the earth, and even Sumeru, the king of mountains, might move from its base, but the word of the buddhas is never incorrect.
阿難白言:大德世尊!我於如來所說契經,不生疑惑;所以者何?一切如來身語意業,無不清淨。athāyuṣmān ānando bhagavantam etad avocat | na me bhadanta bhagavan kāṅkṣā vā vimatir vā vicikitsā vā tathāgatabhāṣiteṣu sūtrānteṣu |  tat kasya hetoḥ | nāsti tathāgatānām apariśuddhakāyavāṅmanaḥsamudācāratā |  
阿難說:大德世尊!我對於如來所說的契經(上契諸法真理,下契眾生之機),深深信受,絕不生起任何疑惑。阿難何以能夠深信不疑?即因為一切如來身語意業,無不清淨。如來的動身發語,以及起心動念,一切三業妙用,無非是清淨法界的等流,無非是智慧慈悲的表現。如來果德的本經,徹底相信。

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。
imau bhagavan candrasūryāv evaṃ mahārddhikāv evaṃ mahānubhāvau pṛthivyāṃ prapatetām | sa sumerur parvatarājaḥ sthānāc calet | na tu buddhānāṃ vacanam anyathā bhavet |  
他接著說:縱使天空的日月輪,可以令它墮落下來;地上的妙高山(須彌山)王,可以使它傾動,而諸佛所說的話,絕對真實不虛,無有變異的!

戊二 信謗德失
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;彼於長夜,失大利樂,墮諸惡趣,流轉無窮。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。
Yet still, respected Blessed One, there are beings who lack the capacity for faith, and when they hear about this buddha domain of the buddhas20 they will wonder, ‘How can such good qualities and benefits come about by merely recollecting the name of that thus-gone one?’ Because they have no faith, do not believe, and reject this, for a long time they will suffer injuries, lack medicines, be unhappy, and fall into the lower realms.”
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?
kiṃ tu bhadanta bhagavan santi sattvāḥ śraddhendriyavikalāḥ | ya idaṃ buddha-gocaraṃ śrutvaivaṃ vakṣyanti | katham etad yan nāmadheyasmaraṇa-mātreṇa tasya tathāgatasya etāvanti guṇānuśaṃsā bhavanti |
阿難說:世尊!有諸眾生,因為信根(堅固的信心,如樹之生根)不具足,聞說諸佛甚深行處,便作這樣思惟:憑什麼理由,但念藥師琉璃光如來一佛的名號,就能夠獲得那麼多的微妙功德,和殊勝的利益?

由此不信,返生誹謗;彼於長夜,失大利樂,墮諸惡趣,流轉無窮。te na śraddadhanti na pattīyanti pratikṣipanti |  teṣāṃ dīrgharātram anarthāyāhitāyāsukhāya vinipātāya bhaviṣyati |  
由此疑惑不信,繼而返生種種誹謗。因這是諸佛共同的甚深境界,智慧較深的,還可從推理中求得信解,若智力薄劣的,對於佛法沒有深固信心的,當然難於信受了。不信而反加誹謗佛法,罪過很大,所以說:彼於漫長的生死長夜中,得不到佛光的照耀,一切福德智慧無由滋長,失去了極大利樂!永遠墮落三惡趣中,沈沒苦海深淵,流轉無窮,求出無期。

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。bhagavān āha | asthānam ānandānavakāśo yena tasya tathāgatasya nāmadheyaṃ śrutam yat tasya sattvasya durgatigamanaṃ bhaven nedaṃ sthānaṃ vidyate |    
佛告訴阿難說:是諸有情,若聞世尊藥師琉璃光如來名號,而起淨信,至心受持憶念,恭敬供養,不生絲毫疑惑;如果這樣而還會墮於惡趣,決定無有是處!

戊三 信解希有
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;唯除一生所繫菩薩。阿難!人身難得;於三寶中,信敬尊重,亦難可得;得聞世尊藥師琉璃光如來名號,復難於是。
1.­43 The Blessed One replied, “Ānanda, it is untenable and impossible for someone who has had the name of that thus-gone one resound in their ears to be reborn in the lower realms. Ānanda, the domain of the buddhas is difficult to believe. Ānanda, the faith and belief you have should be seen as the power of the Thus-Gone One.21 This is something possessed only by bodhisattva great beings who are one birth away from awakening‍—not by hearers and solitary buddhas.22
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。
duḥśraddhānīyam ānanda buddhānāṃ gocaraṃ yad api tvam ānanda śraddadhāsi tathāgatasyaiṣo ’nubhāvo draṣṭavyaḥ |  
釋尊又告訴阿難說:這以上所說藥師如來的無邊功德,是諸佛甚深悲智所行的境界,一般眾生難可信解,而汝阿難現今卻能信受,當知這不是你自己的智慧力所能辦的,而完全是如來威力的加被。

阿難!一切聲聞、獨覺,及未登地諸菩薩等,皆悉不能如實信解;唯除一生所繫菩薩。abhūmiś cātra sarvaśrāvakapratyekabuddhānāṃ sthāpayitvā ekajātipratibaddhā bodhisattvā mahāsattvā |  
因為,這不但一般愚癡闇昧的凡夫難於信解,即解脫生死,證得小乘極果的一切聲聞和獨覺,以及未登初地之前——十信、十住、十行、十回向的諸菩薩等,也都同樣不能如實信解。登地菩薩,對於佛法才算已經登堂入室,分證得如來的法身,也才能部分如實信解諸佛的甚深行處。如實信解,是真實的、親切的確信,和徹底的、明了的體解。唯除一生所繫菩薩——即下一生就成佛的補處菩薩,才能如實信解。

阿難!人身難得;於三寶中,信敬尊重,亦難可得;得聞世尊藥師琉璃光如來名號,復難於是。durlabha ānanda manuṣyapratilābhaḥ durlabhaṃ triṣu ratneṣu śraddhāgauravam durlabhataraṃ ca tathāgatasya nāmadheyaśravaṇam |
1.­44 “Ānanda, attaining a human life is rare, and faith and devotion toward the Three Jewels [F.281.a] is rare, but hearing the name of that thus-gone one is even more rare.
在生死輪迴中,人身是非常難得的;得了人身,能於三寶中,起信敬尊重,亦難可得。這雖然是難中之難,但還不及聽聞藥師如來而如實信解的難得。這有三層:第一、人身難得,第二、信敬三寶更難得,第三、聞藥師名號更極難得。由前面的兩難得,顯示最後的難得。釋尊為什麼要這樣說呢?須知對佛的果德,難信能信,難解能解,才顯出信解者所獲的功德是如何之大!

丁二 功德無盡
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,若一劫餘而廣說者,劫可速盡,彼佛行願,善巧方便,無有盡也!
Ānanda, the bodhisattva conduct of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha is immeasurable, his skillful means is immeasurable, and the detailed account of his aspirations is immeasurable. If I wanted to explain that thus-gone one’s bodhisattva conduct accurately and extensively for an eon or the remainder of an eon, the eon would come to an end before I could complete that detailed account of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja’s previous aspirations.”
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;
apramāṇā ānanda tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya bodhisattvacaryā apramāṇam upāyakauśalyam apramāṇaṃ praṇidhānavistaram |
佛的德行難思,信解固然難得,功德無盡,也難以盡說。因為佛有無窮無盡的功德,故難以信解;由於難信難解,顯得佛功德的無窮無盡。
佛對阿難說:彼藥師琉璃光如來,為什麼有那樣大的功德,令眾生聞其名號,一切災難悉皆消除,一切願求都能滿願?因為,在過去菩薩因地中,修無量的菩薩行,發無量的廣大願,所以成佛以後,即有無量善巧方便,慈濟一切有情,令其離苦得樂。

我若一劫,若一劫餘而廣說者,劫可速盡,彼佛行願,善巧方便,無有盡也!
ākāṅkṣamāṇo 'haṃ tasya tathāgatasya kalpaṃ vā kalpāvaśeṣaṃ vā bodhisattvacārikāyā vistaravibhaṅgaṃ nirdiśeyam | kṣīyetānanda kalpaṃ na tv eva tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya pūrvapraṇidhānaviśeṣavistaram abhiigantum ||
不但佛果的善巧方便,無量無邊難以說盡,即菩薩因中的廣大行願,也難說盡,我若以一劫或一劫餘的時間,而來廣說藥師如來的無量行願,和善巧方便,也還是說不完。因為劫的時間雖長,而到底是有盡的;彼藥師佛的廣大行願,及其善巧方便,卻是無有窮盡的,怎麼說也說不完。這是顯示藥師如來因行與果德的廣大無盡。

乙二 菩薩弘傳
丙一 開示弘通
丁一 救病難以延命
戊一 說延壽法
己一 起說
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:
1.­45 At that point, from among the gathering a bodhisattva great being named Trāṇamukta rose from his seat, adjusted his upper robe on one shoulder, knelt with his right knee on the ground, bowed to the Blessed One with his palms together, and said to the Blessed One,
tena khalu punaḥ samayena tasyām eva pariṣadi trāṇamukto nāma bodhisattvo mahāsattvaḥ saṃnipatito 'bhūt saṃniṣaṇṇaḥ | sa utthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat |  
當釋迦如來開示結束時,在法會的聽眾中,有一位菩薩摩訶薩,名叫救脫。因藥師世尊的精神重此,所以代佛弘揚消災延壽一門,由這位救脫菩薩來負擔。救脫菩薩即從自己的座位站起來,偏袒一肩,右膝著地,恭敬地曲躬合掌,而向佛稟白他的意思。

己二 正明
庚一 病患垂危
大德世尊!像法轉時,有諸眾生,為種種患之所困厄,長病羸瘦,不能飲食,喉脣乾燥,見諸方暗,死相現前;父母、親屬、朋友、知識,啼泣圍繞。
“Respected Blessed One, in the future there will be beings whose bodies are tormented by various types of illnesses. Their limbs will atrophy due to chronic illness, and their lips and throats will be parched from hunger and thirst. They will be heading for their demise surrounded by weeping friends, acquaintances, and relatives. They will see darkness in all directions and be led by Yama’s servants.
bhaviṣyanti bhagavan sattvāḥ paścime kāle paścime samaye nānāvyādhiparipīḍitā dīrghavyādhinā kṣīṇagātrāḥ kṣuttarṣaśuṣka śuṣkakaṇṭhāuṣṭhā maraṇābhimukhā rodamānair mitrāmātyajñātisālohitaiḥ parivāritā mahāndhākārāṃ diśaṃ paśyanto yamapuruṣair apakṛṣyamāṇāḥ |  
救脫菩薩說:大德世尊!到佛滅千年後,像法轉時,有諸眾生善根微薄,業障深重,為種種病患之所困厄。一病就是幾月,或長病幾年,羸瘦如柴,不能飲食。越病越重,喉嚨口脣,由於熱度高,均得乾燥焦破,不能說話。眼見東西南北諸方黑暗來侵襲,種種死相現前的時候。到了這臨死的片刻,自己病苦難堪,而父母以及兄弟、妻兒等親屬,及朋友、知識——師長或知心友好,圍繞著病人,啼哭啜泣。

庚二 神識受報
然彼自身,臥在本處,見琰魔使,引其神識,至於琰魔法王之前。
1.­46 “While such a person’s body is still lying there, the consciousness will be brought before the Dharma King Yama.    
teṣāṃ kalevare hi sthitaṃ vijñānaṃ yamasya dharmarājñaḥ sakāśam upanīyati |
病人當在垂危之際,雖然自身還是臥在本處的病榻上,但卻看見琰魔王的使者,他把病人的神識拘引到琰魔法王的跟前,聽候審判。在佛教裡,被稱為法王的有三:一是推行十善,以正法治世的轉輪法王;二為鐵面無私,治理地獄罪犯的琰魔法王;三即於一切法得大自在的無上法王——佛。

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,算計所作,隨其罪福而處斷之。
The god who was born with that person23 and who has recorded all of that person’s virtuous and [F.281.b] nonvirtuous actions in writing will then present them to the Dharma King Yama. The Dharma King Yama will then question and interrogate the person and issue his judgment based on how many of their actions were virtuous and how many were nonvirtuous.
yasya yasya ca sattvasya sahajānubaddhā devatā yat kiṃcit tena puruṣeṇa kuśalam akuśalaṃ vā kṛtaṃ bhavati tat sarvaṃ sulikhitaṃ kṛtvā yamasya dharmarājasyopanāmayati |  tadā yamo dharmarājas taṃ pṛcchati gaṇayati | yathā kṛtam cāsya kuśalam akuśalaṃ vijñāpayati |  
我們每個有情,從生下來就有一個俱生神,形影不離地跟蹤著,隨我們所作的事情,若罪若福,或善或惡,皆一點不漏地完全書寫下來。待我們命終之後,便原原本本盡持授與琰魔法王。那時,琰魔王就依著記事簿冊,審問那被拘去的人,並且算計他平生所作的事,看到底善多惡多,然後隨其罪福的輕重,而處斷他該受何報。
此中所說的俱生神,也即是眾生的第八識;所謂記錄善惡罪福,便是八識的熏習作用。一切種子,不管善的惡的,或是無記性的,都熏習在八識田中。有時自己都記憶不起,而它卻受熏而並不失去。一舉一動,做善做惡,都留下一個不可磨滅的印象,在自己的八識庫藏中;沒有化為現行前,永遠保存在那裡,到將要死亡的時候,就會完全顯現出來。

庚三 作福續命
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,懸五色續命神幡,或有是處,彼識得還。tatra sacet te mitrāmātya-jñātisālohitās tasyāturasyārthāya taṃ bhagavantaṃ bhaiṣajyaguruvaiḍūrya-prabhaṃ tathāgataṃ śaraṇaṃ gaccheyus tasya tathāgatasya pūjāṃ kuryuḥ sthānam etad vidyate yat tasya tad vijñānaṃ
此一方便,據救脫菩薩的指示是這樣:
一、彼病人的父母親屬、知識朋友等,要專誠懇至,為他歸依世尊藥師琉璃光如來;
二、請諸高僧大德,一遍又一遍地轉讀此藥師如來本願功德經;
三、然七層長明燈,每層七盞,共四十九盞,以象徵生命光輝的延續;
四、懸掛五種綵色的長幡,幡上寫著藥師琉璃光如來的名號,叫續命神幡,意思即延續病者的壽命。
若能這樣代為皈依藥師如來,禮請高僧讀誦《藥師經》,以及然燈、懸幡供養如來,那麼或者有此可能,使彼病人神識得到還復甦醒過來,生命得以延長。不過,這是病人壽命還沒有盡,或具有善根,再加以代為皈依、念佛、誦經,作了許多功德,則可因此回復生機。如壽命已盡,此生業報力盡,到了必死的時候,那是無法挽救的。故說或有是處,即或者有此可能,而不說決定。

庚四 勵力行善
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。由自證見業果報故,乃至命難,亦不造作諸惡之業。
1.­47 “If the friends, acquaintances, and relatives24 of those who are ill take refuge in the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja and perform the offering in this way to benefit them, their consciousness will turn back and make its way, just as if they had been dreaming, to the place where they had been. For some the consciousness will return on the seventh day, for some on the twenty-first, thirty-fifth, or forty-ninth day, and they will remember what happened to them. The ripening of virtuous and nonvirtuous actions will now be clear to them, and they will no longer commit unwholesome actions, even at the expense of their life.
punar api pratinivartate svapnāntargata ivātmānaṃ saṃjānīta |  yadi vā saptame divase yadi vā ekaviṃśatime divase yadi vā pañcatriṃśatime divase yadi vā navacatvāriṃśatime divase tasya tad vijñānaṃ nivarteta smṛtim upalabhate | sa kuśalam akuśalaṃ vā karmavipākaṃ jñātvā jīvitahetor api pāpam akuśalaṃ karma na kariṣyati |  
在經歷這些境界的時候,如在睡夢之中,一切明明了了地親自見到。這樣的情形,或經過七日,或二十一日,或三十五日,或長到四十九日。在這期間,因其親屬能依照前面列舉的各種續命辦法去做,所以他的神識就得還甦回來。那時,他恰如從大夢中覺醒一般,病中所夢所見的各種悽慘苦況,歷歷分明,皆能一一記憶著,並且確切了知善業與不善業,所應感得的果報,和生死輪迴的因果情況。由於親自身歷其境,確實證見到業感果報的緣故;所以自今而後,不但平時不做越軌的非法行動,乃至遇到命難——如有人威脅他的生命,逼他作惡,也寧可犧牲生命,不願造作任何罪惡業。因為他知道:死,不過一期生命的結束,還可得到未來的善報;如作了惡業,必定要墮落惡趣,受無量苦。

己三 結勸
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。Therefore, faithful sons or daughters of good family should make offerings to that thus-gone one.”25
tasmāc chrāddhena kulaputreṇa vā kuladuhitrā vā tasya tathāgatasya nāmadheyaṃ dhārayitavyaṃ tasya ca tathāgatasya pūjā kartavyā ||
救脫菩薩說:以是之故,凡對藥師如來有淨信的善男子、善女人等,皆應依教受持,稱念藥師琉璃光如來的名號。或遇病苦纏綿,死相現前,或者無此不幸遭遇,都應隨分隨力,盡自己所能做的,用種種香、花、燈、幡等物,恭敬供養藥師如來。

戊二 明延壽儀
己一 問
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?續命幡燈,復云何造?
1.­48 Venerable Ānanda then asked the bodhisattva Trāṇamukta, “Son of good family, how should one perform such an offering to the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja?”
athāyuṣmān ānandas trāṇamuktaṃ nāma bodhisattvam etad avocat | kathaṃ kulaputra tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya pūjā kartavyā |  
救脫菩薩結勸大眾的時候,阿難便問他說:善男子!有病難的眾生,應該怎樣恭敬供養彼世尊藥師琉璃光如來?同時,續命幡和長明燈,又該如何製造?

己二 答
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,應以飲食及餘資具,隨力所辦,供養苾芻僧;
1.­49 The bodhisattva Trāṇamukta replied, “Venerable Ānanda, those who want to free someone from a grave illness should observe the eightfold purification vows for seven days and seven nights to benefit the sick person. They should make as many offerings as possible to the monastic saṅgha of food, drink, and provisions, and offer service.
trāṇamukto bodhisattva āha | ye bhadantānanda vyādhitaṃ mahato vyādhe parimocitukāmās tais tasyāturasyārthāya sapta divasāny aṣṭāṅgasamanvāgatam upavāsam upavasitavyam | bhikṣusaṃghasya cāhārapānaiḥ sarvopakaraṇair yathāśaktyā pūjopasthānaṃ kartavyam |  
救脫菩薩說:大德!若有病人,欲想脫離病苦,親屬朋友,或諸相識,應當代為其人,七日七夜,受持八分齋戒。同時,應以種種清淨飲食,及其餘各樣資生用具,隨力量所辦得到的,多少不拘,隨分供養苾芻(比丘)僧。

晝夜六時,禮拜供養彼世尊藥師琉璃光如來;讀誦此經四十九遍;
They should focus on the name of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja three times each day and three times each night. They should recite this discourse forty-nine times,
ca bhagavān bhaiṣajyaguruvaiḍūryaprabhas tathāgatas triṣkṛtvā rātrau triṣkṛtvā divase manas kartavyam | navacatvāriṃśadvāre idaṃ sūtram usmārayitavyam |  
又於晝夜六時(印度古時,日夜各分初中後三時)中,虔誠禮拜,恭敬供養彼世尊藥師琉璃光如來。此外,還要專心讀誦此藥師經四十九遍。這是答云何恭敬供養藥師如來的問題。

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;
offer oil lamps for forty-nine days, and make seven statues. They should place seven oil lamps in front of each statue, and each of the oil lamps should be as large as a chariot wheel to ensure that the oil lamps will not go out during the forty-nine days.
ekonapañcāśad dīpāḥ prajvālayitavyāḥ | sapta pratimāḥ kartavyāḥ | ekāikāyāḥ pratimāyāḥ sapta sapta dīpāḥ prajvālayitavyāḥ | ekāiko dīpaḥ śakaṭacakrapramāṇaḥ kartavyaḥ | yady ekonacatvāriṃśatime divase āloko na kṣīyate veditavyaṃ sarvasaṃpad iti |
下再說明幡和燈的造法,及如何然燈供養。然七七四十九盞燈;造藥師如來形像七軀;在一一聖像前,各各供置七盞燈;一一燈的體量,大如車輪。輪有大小,所以可隨力而辦。燈要有人常時照應,從第一天乃至四十九日(極多四十九日,如早些日病好了,一七、二七便可停止),務使光明不絕。因為燈的光明,是延續生命的象徵。

造五色綵幡,長四十九搩手;應放雜類眾生至四十九;
They should make more than forty-nine five-colored flags.
pañcaraṅgikāḥ patākā ekonapañcāśadvitastayaḥ kartavyāḥ ||
製造五色的綵幡,長約四十九搩手,印度多以搩手量物;伸長手指,從大指端到中指端,叫一搩手。現在成人的一搩手,約六七寸。四十九搩手,有三四丈長。此外,還要放生,放雜類的眾生至四十九數,如放鳥雀、魚蝦、爬蟲之類。放生,即是解脫其他生物的壽命之災,使他得以延長,由此可得消災延壽的功德。

可得過度危厄之難,不為諸橫惡鬼所持。
如能依照以上各種辦法去做,病人便可以得到過度危厄的災難,不致於死,而能恢復健康,無病延年。眾生的病,有時實係邪神惡鬼的作祟,攪得病者不死不活,苦痛欲絕!如依法修持藥師法門,過去罪障得以消減,功德善根不斷增長,蒙受藥師如來威力的加被,也就不再為諸橫惡鬼所執持,而能恢復健康了。

丁二 救國難以延命
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。
1.­50 “Respected Ānanda, if anointed kṣatriya kings face a threat of injury, disaster, and conflict that is related to an illness, their own or an enemy army, a lunar asterism, a lunar eclipse, a solar eclipse, unseasonable winds and rains, or drought,
punar aparam ānanda ye rājñāṃ kṣatriyāṇāṃ mūrdhābhiṣiktānām upadravopasargopāyāsāḥ pratyupasthitā bhaveyuḥ | vyādhipīḍā vā svacakraparacakrapīḍā vā nakṣatrapīḍā vā candrasūryagrahapīḍā vā akālavṛṣṭyativṛṣṭyanāvṛṣṭipīḍā vā |
救脫菩薩再次對阿難說:若剎帝利(王族或武士階級),和灌頂王等,遇有災難生起的時候。國王有些什麼災難?所謂:
一、人民群眾的疾病瘟疫難。
二、受了其他不講道義,不守國際公約,野蠻強暴的鄰國侵略和逼害而引起的災難。
三、在自己國界之內,發生土匪流寇的叛逆難。
四、星宿變怪難:天上的星宿,本來出落都有一定的度數,若起了特殊變化,也很可能預兆著國家的災難來臨。
五、日月薄蝕難:天文現象的變化,與人生確有很密切的關係,因它的變化,可能有風災、水災、旱災等。天文的變化,會影響人心,增加人與人之間的磨擦。
六、非時風雨難:即不應當吹風下雨的時候,而吹風下雨,以致釀成不可收拾的災害。
七、過時不雨難:即應當下雨的季節而不下雨,處處鬧水荒,農作物通通被旱死。

彼剎帝利灌頂王等,爾時應於一切有情起慈悲心,赦諸繫閉;依前所說供養之法,供養彼世尊藥師琉璃光如來。
then those anointed kṣatriya kings26 should be benevolent toward all beings. If they release their prisoners and perform the aforementioned offering to the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja,
tena rajñā kṣatriyeṇa mūrdhābhiṣiktena sarvasattveṣu maitracittena bhavitavyaṃ bandhanagatāś ca sattvā mocayitavyāḥ | tasya ca bhagavato bhaiṣajyaguru-vaiḍūrya-prabhasya tathāgatasya yathāpūrvoktā pūjā karaṇīyā |  
救脫菩薩開導說:身為彼國元首的剎帝利灌頂王,及輔理國務的王族權貴等,在那個時候,應該對於一切有情(人民)起大慈悲心。因為國家的災難,是人民的共業所感,與人心有關;天的降災,也即因人與人之間的不調和,缺乏同情心。所以先由國家首領,生慈悲心,赦免牢獄裡所有被繫縛囚閉的犯人。這是從人事求改善的一方面。另方面,須依前面救脫菩薩所說的種種供養之法,至心恭敬,供養彼世尊藥師琉璃光如來。

由此善根,及彼如來本願力故,令其國界即得安隱:風雨順時,穀稼成熟;
the roots of virtue of those anointed kṣatriya kings and this detailed account of the previous aspiration prayers of the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja will ensure that the country will be happy, crops will be good, the winds and rains will come on time, and there will be a successful harvest.

tadāsya rājñaḥ kṣatriyasya mūrdhābhiṣiktasya etena kuśalamūlena ca tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya pūrvapraṇidhāna-viśeṣeṇa tatra viṣaye kṣemaṃ bhaviṣyati subhikṣaṃ kālena vātavṛṣṭisasya-saṃpattir bhaviṣyati |
那麼,由此兩方面的功德善根,及彼藥師如來本願力的加被,便可令其國界,所有災難即得解除,人民安隱自在。應吹風即吹風,應下雨即下雨,風雨順時,稻穀農稼物,都能成熟豐足。

一切有情無病歡樂;於其國中,無有暴惡藥叉等神惱有情者;一切惡相,皆悉隱沒;
All the beings who live in that country will be healthy and happy and will abound in supreme joy. The wicked yakṣas, rākṣasas, bhūtas, and piśācas in that country will not harm beings. No evil omens will appear,
sarve ca viṣayanivāsinaḥ sattvā ārogāḥ sukhitāḥ pramodyabahulāḥ | na ca tatra viṣaye duṣṭayakṣarākṣasabhūtapiśācāḥ sattvānāṃ vihiṃsayanti sarvadurnimittāni cāntardhāsyanti |  
一切有情(人民),身體健康無病,人人生活得十分歡喜快樂。同時,在那個國界內,也絕沒有暴惡的藥叉等神,作怪惱害有情,縱有也是衛護人民的善神,而且一切不吉祥的惡相——災難的預兆,也皆悉隱沒不現。此時人民所過的,是一種安寧康樂,豐裕富足的生活。

而剎帝利灌頂王等,壽命色力,無病自在皆得增益。
and the lifespans, complexions, energy, health, and power of those anointed kṣatriya kings will increase.”
tasya rājñaḥ kṣatriyasya mūrdhābhiṣiktasya āyurvarṇabalārogyeśvaryābhivṛddhir bhaviṣyati ||
而剎帝利灌頂王等,也因人民安定,國家昇平,無所憂患操心,因此壽命增加,色力充沛,身心無病,自在快樂,全國上下皆得增益。

丁三 救眾難以延命
阿難!若帝后、妃主、儲君、王子、大臣、輔相、中宮、綵女、百官、黎庶,為病所苦,及餘厄難;亦應造立五色神幡,然燈續明,放諸生命,散雜色華,燒眾名香,病得除愈,眾難解脫。
救脫菩薩又呼阿難說:國王的大夫人,還有其他妻妾,候補王位的太子、國王的兒子,國家重臣,是輔助大臣處理國事的大官,管理王宮的事務中宮。王宮中照應帝王和后妃的女子。全國所有其他管理庶政的官員。黎庶,即老百姓。上自后妃,下至一切民眾,若為各種病苦所纏,及遭其餘的水、火、風、戰亂等厄難所困,亦應遵照前面指出的方法,製造懸立五色神幡,然七七四十九盞燈,供藥師如來像前,使其延續長明,勿令息滅;此外還要放諸生命——如鳥雀、魚蝦、牛羊等類——及散各種雜色鮮華;燒燃各種名香(照上面的指示,應該還有稱名、誦經、禮拜等)。藉此供養藥師如來的殊勝功德,一切病苦便得除愈,所有眾難,完全解脫。
這以上,雖分災難為三大類——病難、國難、眾難,而救難的方法都一樣;這是救脫菩薩特地為末世眾生開示的方便。

丙二 問答釋疑
爾時,阿難問救脫菩薩言:善男子!云何已盡之命而可增益?athāyuṣmān ānandas trāṇamuktaṃ bodhisattvam evam avocat | kathaṃ kulaputra parikṣīṇāyuḥ punar nivartate |  
阿難對此疑惑不解,故問救脫菩薩說:善男子!眾生已經終盡的壽命,何得還可增益延續?

救脫菩薩言:大德!汝豈不聞如來說有九橫死耶?是故勸造續命幡燈,修諸福德;以修福故,盡其壽命,不經苦患。trāṇamukto bodhisattva āha | na tvayā bhadantānanda tathāgatasyāntikāc chrutam santi navākālamaraṇāni | teṣāṃ pratikṣepeṇa mantrauṣadhiprayogā upadiṣṭāḥ |
救脫菩薩答道:大德!汝豈不曾聽聞如來說過有九種橫死嗎?佛在經中曾說眾生有九橫死。這裡所謂消災續命,便是對那不該死而慘遭橫死的人說的。
以是之故,特勸導眾生製造續命幡,和燃燈供養三寶,修諸福德資糧;以修福德的緣故,便可盡其應得的壽命,平安穩健地活下去,直至真正壽終,絕不再經任何不幸的苦患。

阿難問言:九橫云何?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。
1.­51 Then Venerable Ānanda asked the bodhisattva Trāṇamukta, “Son of good family, how is it that someone’s lifespan may be restored after it has been exhausted?”
1.­52 “Respected Ānanda,” the bodhisattva Trāṇamukta replied, “have you not heard [F.282.b] from the Thus-Gone One that premature death may be of nine types? It is for this reason that he has taught the use of mantras and medicines. There are beings who contract an illness, and even though that illness is not very severe, they either lack both medicine and nurses or the doctors administer the wrong medicine. This is the first type of untimely death. The second type of untimely death is when someone is executed as a king’s punishment. The third type of untimely death is when someone is extremely careless, for nonhuman beings steal the vital energy from those who live carelessly. The fourth type of untimely death is when someone is burned by fire and dies. The fifth type of untimely death is when someone dies by drowning. The sixth type of untimely death is when someone dies upon encountering a ferocious predator such as a lion, tiger, jackal, or snake. The seventh type of untimely death is when someone falls off a mountainside into an abyss. The eighth type of untimely death is when someone is killed by poison, a kākhorda, or a vetāla. The ninth type of untimely death is when someone cannot find food and drink and dies of starvation and thirst. This is a brief account of the major types of untimely death that the Thus-Gone One has taught, but there are an innumerable and incalculable number of other kinds of untimely death.”
santi sattvā vyādhitā na ca guruko vyādhiḥ kiṃ tu bhaiṣajyopasthāyakavirahitaḥ | yadi vā vaidyā abhaiṣajyaṃ kurvanti | te tato nidānaṃ kālaṃ kurvanti idaṃ prathamam akālamaraṇam |
阿難又問:九種橫死是什麼樣的?救脫菩薩說:若諸有情,因四大不調,得了毛病。起初病雖輕微,然而沒有醫生診治,不服湯藥,以及沒有看護病患的人,這樣慢慢拖延,病患一天沈重一天,終於不治身死。設復遇到醫生,但係庸醫,醫術不高明,亂開藥方,授以不合病症的湯藥;實在不應該死的,而卻被誤害致遭橫死。

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;
另外又有一種人,捨三寶正法不信,而信世間一般思想不正、自害害人的邪魔、外道、妖孽巫師,聽受他們謠言惑眾,妄說禍福。便生恐動,極度慌張,把握不住自己,日夜忐忑不安。心思不能自正,看相算命,抽籤卜卦,問覓禍根,聽憑邪師指示,宰殺豬羊等種種眾生,作法祭祀,稟奏神明,求其呼遣鬼神魍魎幫忙,請乞消災納福,保祐平安,以冀長命延年。可是,終於不能得到效果。

愚痴迷惑,信邪倒見,遂令橫死,入於地獄,無有出期——是名初橫。
因為心思不正,愚痴無智,顛倒迷惑,輕信邪魔外道,起倒亂見,殺生作孽,罪惡累重,結果遂令橫死,而且死後還得入於地獄,受無量苦,無有出期。這就名為初橫。

二者、橫被王法之所誅戮。dvitīyam akālamaraṇaṃ yasya rājadaṇḍena kālakriyā |
第二橫死,即因做了危害國家人民的事情,觸犯了國法,罪至死刑;或確無罪過,而受冤枉,橫為王法(國法)所誅戮。

三者、畋獵嬉戲,耽婬嗜酒,放逸無度,橫為非人奪其精氣。tṛtīyam akālamaraṇaṃ ye 'tīva pramādavihāriṇas teṣām amanuṣyā ojo 'paharanti |
第三,歡喜畋獵鳥獸,賭博等嬉戲,耽於婬欲,嗜酒如命,放逸無度,於是橫為非人奪其精氣。因行為放蕩不羈,狂嫖爛賭,或逢酒必醉。如此精力一天天消耗減損,加以心緒邪亂,邪神惡鬼恰可乘虛而入,奪其精氣而置之死地。

四者、橫為火焚。caturtham akālamaraṇaṃ ye agnidāhena kālaṃ kurvanti |
第四,橫為火焚,如喪身失火場所,或遇世亂,死於砲火之下。

五者、橫為水溺。pañcamam akālamaraṇaṃ ye ca udake mriyanti |
第五,橫為水溺,如慘逢水災,被洪水沖沒,或平時掉河而死,或乘船遇難溺斃海洋。

六者、橫為種種惡獸所噉。ṣaṣṭham akālamaraṇaṃ ye siṃhavyāghravyāḍacaṇḍamṛgamadhyagatā maranti |
  第六,橫為毒蛇、瘋犬、獅子、虎狼種種惡獸所噉食。

七者、橫墮山崖。saptamam akālamaraṇaṃ ye giritaṭāt prapatanti |
第七,因不小心,橫墮於山坑險谷,懸崖斷壁,而死於非命。

八者、橫為毒藥,厭禱,咒詛,起屍鬼等之所中害。aṣṭamam akālamaraṇaṃ ye viṣakākhordavetāḍānuprayogeṇa maranti |
第八,橫為毒藥、厭禱、咒詛、起屍鬼等之所中傷、毒害而死。

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。其餘復有無量諸橫,難可具說。navamam akālamaraṇaṃ ye kṣuttarṣopahatā āhārapānam alabhamānāḥ kālaṃ kurvanti | imāni saṃkṣepeṇa navākālamaraṇāni tathāgateṇa nirdiṣṭāni | anyāni cāprameyāṇy akālamaraṇāni ||
第九,或因沒有能力謀生,或遇大荒年,為饑渴所困,不得飲食而便橫死。這一切都是未盡天年,而突遇意外喪命的;雖然死的方式各有不同,但總而言之,都是不應該死,死得不尋常的,因此叫做橫死。
這便是如來略說的九種橫死;其餘尚有無量無數的諸種橫死,此處難以一一具說。救脫菩薩所開導的延命方便,即是專為拯救這些將遭橫死的眾生,因其壽命未盡,若能如所指示各項辦法去修持,依藥師如來慈悲願力的加被,是可以挽救的,但如年老壽盡,則死數已定,佛菩薩也難能為力。

丙三 結勸修度
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,毀於性戒。琰魔法王,隨罪輕重,考而罰之。
救脫菩薩又說:
1-阿難!琰魔王實只是主管世間的罪惡眾生,即登記眾生犯過的名籍簿。
2-若諸有情,作種種重罪,如不孝,即對於父母不予奉養,或隨便辱罵毆打。一切罪惡,以此五逆為最重。
3-還有對佛法僧或加侮辱,或廣為宣傳毀謗,或破壞寺院佛像,焚燒經書等。
4-壞君臣法,君主為國家元首,即是代表國家,故對君應盡忠,若不忠而倒戈叛亂,即名壞君臣法。
5-毀於性戒,殺盜淫妄為性戒,受戒或不受戒,犯了皆有罪過。
琰魔法王依據名籍簿的記錄,隨眾生犯罪的輕重,按法考問審訊,而加以應得的處罰。如犯以上所舉出五逆不孝等罪的,即墮地獄。

是故我今勸諸有情,然燈造幡,放生修福,令度苦厄,不遭眾難。
最後救脫菩薩提示道:是故我今力勸一切諸有情,依照上面開示的方法,一面散花、燒香、然燈、造幡,恭敬供養如來,以及放生修福;一面精進稱念藥師如來,誦《藥師經》,發露懺悔。仗此功德福力,當可令其度脫一切苦厄,而得消災延壽,不復遭受眾難的困惱。

乙三 藥叉誓護
爾時,眾中有十二藥叉大將,俱在會坐,所謂:宮毘羅大將,伐折羅大將,迷企羅大將,安底羅大將,頞儞羅大將,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,毘羯羅大將。
1.­53 There were twelve great yakṣa generals27 gathered in that assembly‍—the great yakṣa general Kiṃbhīra, the great yakṣa general Vajra, the great yakṣa general Mekhila, the great yakṣa general Antila, the great yakṣa general Anila, the great yakṣa general Saṇṭhila, the great yakṣa [F.283.a] general Indala, the great yakṣa general Pāyila, the great yakṣa general Mahāla, the great yakṣa general Cidāla, the great yakṣa general Caundhula, and the great yakṣa general Vikala.
atha khalu tatra parṣadi dvādaśa mahāyakṣasenāpatayaḥ saṃnipatitā abhūvan |
  yad uta kiṃbhīro nāma mahāyakṣasenāpatiḥ | vajraś ca nāma mahāyakṣa-senāpatiḥ | mekhilaś ca nāma | anantaś ca nāma | anilaś ca nāma | saṃnilaś ca nāma | indāla nāma | pāyilaś ca nāma | māhuraś ca nāma | cindālaś ca nāma | caudhuraś ca nāma | vekālaś ca nāma mahāyakṣasenāpatiḥ |
救脫菩薩的開示告結束時,在大眾中,有十二個藥叉大將,俱參預藥師法會,靜坐諦聽如來說法。在毘沙門天王統攝下的藥叉,部屬很多,而這十二位為領導者,故名大將。現依其名次,略為解釋:(一)、宮毘羅大將,義譯為蛟龍,頂有金龍相。(二)、伐折羅大將(金剛),(三)、迷企羅大將(金帶),(四)、安底羅大將(破空山),(五)、頞儞羅大將(沈香),(六)、珊底羅大將(螺髮),(七)、因達羅大將(主),(八)、波夷羅大將(鯨),(九)、摩虎羅大將(蟒蛇),(十)、真達羅大將(一角),(十一)、招杜羅大將(嚴熾),(十二)、毘羯羅大將(工藝善巧)。

此十二藥叉大將,一一各有七千藥叉以為眷屬,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。
1.­54 Each great yakṣa general had seven hundred thousand yakṣa attendants, and they all told the Blessed One with a single voice, “Blessed One, due to the Buddha’s power, we have heard the name of the blessed Thus-Gone One Bhaiṣajya­guru­vaiḍūrya­prabha­rāja, and we will no longer have any fear of proceeding to the lower realms. All of us together, for as long as we live, take refuge in the Buddha, we take refuge in the Dharma, and we take refuge in the Saṅgha. We will diligently work for the benefit, aid, and happiness of all beings. In particular, we will protect any being who practices this sūtra in villages, towns, provinces, and forests, and who remembers the name of the blessed Thus-Gone One Bhaiṣajya­guru­vaiḍūrya­prabha­rāja, makes offerings to him, and serves him. They will be under our protection, they will be under our care, they will be free from all manner of misfortunes, and we will fulfill their every wish.”
ekaikaṃ sapta yakṣasahasraparivārās te sarve ekakaṇṭhena bhagavantam evam āhuḥ |  śrutam asmābhiś ca bhagavatā buddhānubhāvena tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya nāmadheyam | na bhūyo 'smākaṃ durgatibhayam |   
此十二藥叉大將各領七千眷屬,同時舉聲向佛宣誓說:世尊!我們今天能夠蒙佛威力,得聞世尊藥師琉璃光如來的名號,便不再感有惡趣的恐怖了。藥師如來有無量功德,無邊行願,只要一聞其名號,即可罪障冰除,福慧增長,所以藥叉們聞了藥師聖號,便沒有再生惡趣的恐怖了。

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。te vayaṃ sahitāḥ samagrā yāvajjīvaṃ buddhaṃ śaraṇaṃ gacchāmaḥ dharmaṃ śaraṇaṃ gacchāmaḥ saṃghaṃ śaraṇaṃ gacchāmaḥ | sarvasattvānām arthāya hitāya sukhāya autsukyaṃ kariṣyāmaḥ |
藥叉聽到藥師如來的聖號,蒙受佛力加被,佛光惠照,頓息惡趣的恐怖,此恩德是多麼深厚呢!藥叉神將為了表示報答佛恩,故稟告佛說:我等相率,皆同一條心,自今而後,至盡形壽而死,歸依佛法僧三寶,並且發誓,要荷負一切有情,為作種種義利,令其脫離苦厄,饒益安樂。

隨於何等村城,國邑,空閑林中,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。
yo viśeṣeṇa grāme vā nagare vā janapade vā araṇyāyatane vā idaṃ sūtraṃ pracārayiṣyati | yo vā tasya bhagavato bhaiṣajyaguruvaiḍūryaprabhasya nāmadheyaṃ dhārayiṣyati | pūjopasthānaṃ kariṣyati | tāvat taṃ sattvaṃ rakṣiṣyāmaḥ paripālayiṣyāmaḥ sarvāmāṅgalyāc ca parimocayiṣyāmaḥ sarveṣām āśāṃ paripūrayiṣyāmaḥ |  
隨於何等村莊、城市、國都、縣邑,甚至空閑的樹林中,若有流布此藥師經,或復受持藥師琉璃光如來名號,或設種種供具,恭敬供養藥師如來,我等藥叉大將,及所有眷屬,一定經常衛護是人,使他們解脫一切苦難,而諸有情的願求,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。
如有疾病厄難而求度脫的,亦應一心讀誦此經;同時,要以五色縷,結我們十二藥叉大將的名字,等到病苦災難解除,得如願已,然後解開縷結。這是祈求消除病難的一種特殊方法。

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。
1.­55 “Very good, very good,” the Blessed One said in response to the great yakṣa generals. “It is excellent that you great yakṣa generals are so grateful toward the blessed Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha­rāja, and that you are so committed to recollecting him and working for the benefit [F.283.b] of all beings.”28
atha khalu bhagavāṃs teṣāṃ yakṣasenāpatīnāṃ sādhukāram adāt | sādhu sādhu mahāyakṣasenāpatayaḥ, yad yūyaṃ tasya bhagavato bhaiṣajyaguruvaiḍūrya-prabhasya tathāgatasya kṛtajñatām anusmaramāṇānāṃ sarvasattvānāṃ hitāya pratipannāḥ ||
釋迦世尊以藥叉們能夠如此發心護法,利濟有情,極為難得,故稱讚他們說:好極了!好極了!大藥叉將!汝等能知念報世尊藥師琉璃光如來的慈濟恩德,確實常應如是利益安樂一切有情!

甲三 流通分
乙一 阿難問名
爾時,阿難白佛言:世尊!當何名此法門?我等云何奉持?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。
1.­56 Then Venerable Ānanda rose from his seat, adjusted his upper robe on one shoulder, knelt with his right knee on the ground, bowed to the Blessed One with his palms together, and asked, “Blessed One, what is the name of this Dharma discourse? How should it be remembered?”
1.­57 The Blessed One replied, “Ānanda, this Dharma discourse should be remembered as The Detailed Account of the Previous Aspirations of the Thus-Gone Bhaiṣajya­guru­vaiḍūrya­prabha. It should also be remembered as The Bodhisattva Vajrapāṇi’s Vow. It should also be remembered as Purifying All Karmic Obscurations and Fulfilling All Hopes. And it should also be remembered as The Vows of the Twelve Great Yakṣa Generals.”
athāyuṣmān ānando bhagavantam etad avocat | ko nāmāyaṃ bhagavan dharmaparyāyaḥ | kathaṃ cainaṃ dhārayāmi |  bhagavān āha tena hy ānanda dharmaparyāyam idaṃ bhaiṣajyaguruvaiḍūryaprabhasya tathāgatasya pūrvapraṇidhānaviśeṣavistaram iti dhāraya dvādaśānāṃ mahāyakṣasenāpatīnāṃ praṇidhānam iti dhāraya ||
當釋尊稱讚藥叉大將的護法勝舉之時,阿難即向佛請示道:世尊!應當以何名稱,稱上來所說的此一法門?我等弟子及末法眾生,應當云何奉持?於是,佛告訴阿難:此法門有三個名稱:一、名說藥師琉璃光如來本願功德,即此經通用的題名。二、亦名說十二神將饒益有情結願神咒,即藥叉誓護一節;因其靈感神速,故名神咒。三、亦名拔除一切業障,眾生的種種災難,即過去與現在生中業障所感,現受持此藥師法門,便可拔除一切業障,而得消災免難,植福延壽,故得此名。應如是持,即是說:牢記此三個經題,依其意義的提示,去恭敬受持。

乙二 大眾奉行
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。
1.­58 When the Blessed One had spoken, Mañjuśrīkumārabhūta, the bodhisattvas, the Lord of Secrets Vajrapāṇi, the entire retinue, and the whole world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
1.­59 This concludes the Great Vehicle sūtra “The Detailed Account of the Blessed Bhaiṣajya­guru­vaiḍūrya­prabha.
idam avocad bhagavān | āttamanā mañjuśrīḥ kumārabhūtaḥ āyuṣmāṃś ca ānandas trāṇamukto bodhisattvas te ca bodhisattvās te ca mahāśrāvakās te ca rājāmātyabrāhmaṇagṛhapatayaḥ sarvāvatī parṣat sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandan || āryabhaiṣajyagurur nāma mahāyānasūtram samāptam
當時,薄伽梵(世尊)說完此經,在座的諸菩薩摩訶薩,及大聲聞眾,還有國王、大臣、婆羅門、居士等人眾,和天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽等非人眾。健達縛,即乾闥婆,是一位天樂神。阿素洛,即阿修羅。揭路荼,即迦樓羅,因其翅膀金色,也名金翅鳥。緊捺洛,即緊那羅,它也善歌能舞,唯頭生一角,究竟是神是人,令人莫辨,故名為疑神。莫呼洛伽,即摩睺羅伽,是大蟒蛇。如此人(國王大臣等)、非人(天龍八部)等,一切在會大眾,聞佛所說的微妙法門,個個皆大歡喜,因為他們都具有純正而堅強的絕對信心;以此信心領受高度的法樂,然後才能切實依教奉行。