Sutra of the Master of Healing

佛說藥師如來本願經

 Bhaiṣajyaguruvaidūryaprabharājasūtram

　

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Taisho Tripitaka Vol. 14, No. 449 佛說藥師如來本願經

No. 449 [Nos. 450, 451; 灌頂經卷第十二]
 藥師如來本願功德經序

藥師如來本願經者。致福消災之要法也。曼殊以慈悲之力請說尊號。如來以利物之心盛陳功業。十二大願彰因行之弘遠。七寶莊嚴顯果德之純淨。憶念稱名則眾苦咸脫。祈請供養則諸願皆滿。至於病士求救應死更生。王者攘災轉禍為福。信是消百怪之神符。除九橫之妙術矣。昔宋孝武之世鹿野寺沙門慧簡已曾譯出在世流行。但以梵宋不融文辭雜糅。致令轉讀之輩多生疑惑。矩早學梵書恒披葉典。思遇此經驗其紕謬。開皇十七年初獲一本。猶恐脫誤未敢即翻。至大業十一年復得二本。更相讎比方為揩定。遂與三藏法師達磨笈多并大隋翻經沙門法行明則長順海馭等。於東都洛水南上林園翻經館重譯此本。深鑑前非方懲後失。故一言出口必三覆乃書。傳度幽旨差無大過。其年十二月八日翻勘方了仍為一卷。所願此經深義人人共解。彼佛名號處處遍聞。十二夜叉念佛恩而護國。七千眷屬承經力以利民。帝祚遐永群生安樂。式貽來世序云爾。佛說藥師如來本願經
 新翻藥師經。大業十二年十二月八日。
 沙門慧矩等六人。
 於東都洛水南上林園譯出。此本最定。諸讀誦者願莫更疑。得罪不輕。
 佛說藥師如來本願經

隋天竺三藏達摩笈多譯

如是我聞。一時婆伽婆遊行人間至毘舍離國住樂音樹下。與大比丘眾八千人俱。菩薩三萬六千。國王大臣婆羅門居士。天龍阿修羅犍達婆伽樓茶緊那羅摩呼羅伽等。大眾圍遶於前說法。爾時曼殊室利法王子。承佛威神即從座起。偏露一髆右膝著地。向婆伽婆合掌曲躬白言。世尊。唯願演說諸佛名號及本昔所發殊勝大願。令眾生聞已業障消除。攝受來世正法壞時諸眾生故。爾時婆伽婆。讚曼殊室利童子言。善哉善哉。曼殊室利大慈悲者。起無量悲。勸請我說。為欲義利種種業障所纏眾生。饒益安樂諸天人故。曼殊室利。當善憶念聽我所說。時曼殊室利童子。樂聽佛說。白言。唯然世尊。佛告曼殊室利。東方過此佛土十恒河沙等佛土之外。有世界名淨琉璃。彼土有佛。名藥師琉璃光如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。曼殊室利。彼世尊藥師琉璃光如來本行菩薩行時。發十二大願。何者十二。第一大願。願我來世於佛菩提得正覺時。自身光明熾然照曜無量無數無邊世界。三十二丈夫大相及八十小好以為莊嚴。我身既爾。令一切眾生如我無異。第二大願。願我來世得菩提時。身如琉璃內外清淨無復瑕垢。光明曠大威德熾然。身善安住焰網莊嚴過於日月。若有眾生生世界之間。或復人中昏暗及夜莫知方所。以我光故隨意所趣作諸事業。第三大願。願我來世得菩提時。以無邊無限智慧方便。令無量眾生界受用無盡。莫令一人有所少乏。第四大願。願我來世得菩提時。諸有眾生行異道者。一切安立菩提道中。行聲聞道行辟支佛道者。皆以大乘而安立之。第五大願。願我來世得菩提時。若有眾生於我法中修行梵行。此諸眾生無量無邊。一切皆得不缺減戒。具三聚戒。無有破戒趣惡道者。第六大願。願我來世得菩提時。若有眾生。其身下劣諸根不具。醜陋頑愚聾盲跛躄。身攣背傴白癩癲狂。若復有餘種種身病。聞我名已一切皆得諸根具足身分成滿。第七大願。願我來世得菩提時。若有眾生。諸患逼切無護無依無有住處。遠離一切資生醫藥。又無親屬貧窮可愍。此人若得聞我名號。眾患悉除無諸痛惱。乃至究竟無上菩提。第八大願。願我來世得菩提時。若有女人。為婦人百惡所逼惱故。厭離女身願捨女形。聞我名已轉女人身成丈夫相。乃至究竟無上菩提。第九大願。願我來世得菩提時。令一切眾生解脫魔網。若墮種種異見稠林。悉當安立置於正見。次第示以菩薩行門。第十大願。願我來世得菩提時。若有眾生。種種王法繫縛鞭撻牢獄應死。無量災難悲憂煎迫身心受苦。此等眾生以我福力。皆得解脫一切苦惱。十一大願。願我來世得菩提時。若有眾生。飢火燒身為求食故作諸惡業。我於彼所先以最妙色香味食飽足其身。後以法味畢竟安樂而建立之。十二大願。願我來世得菩提時。若有眾生。貧無衣服寒熱蚊虻日夜逼惱。我當施彼隨用亦服種種雜色如其所好。亦以一切寶莊嚴具花鬘塗香鼓樂眾伎。隨諸眾生所須之具皆令滿足。此十二大願。是彼世尊藥師琉璃光如來應正遍知。行菩薩時本昔所作。復次曼殊室利。藥師琉璃光如來所有諸願及彼佛土功德莊嚴。乃至窮劫說不可盡。彼佛國土一向清淨。無女人形離諸欲惡。亦無一切惡道苦聲。琉璃為地。城闕垣墻門窗堂閣柱樑斗拱周匝羅網。皆七寶成。如極樂國。淨琉璃界莊嚴如是。於其國中有二菩薩摩訶薩。一名日光。二名月光。於彼無量無數諸菩薩眾最為上首。持彼世尊藥師琉璃光如來正法之藏。是故曼殊室利。信心善男子善女人。應當願生彼佛國土。爾時世尊復告曼殊室利童子言。曼殊室利。或有眾生。不識善惡。多貪無厭不知布施及施果報。愚癡無智闕於信根。聚財護惜不欲分施。此等眾生無施心故。見乞者來其心不喜如割身肉。復有無量慳貪眾生。自不受用亦不欲與父母妻子。況奴婢作使及餘乞人。此等眾生人間命終。生餓鬼道或畜生道。由昔人間曾得聞彼藥師琉璃光如來名號故。或在鬼道或畜生道。如來名號暫得現前。即於念時彼處命終還生人道。得宿命智怖畏惡趣不樂欲樂。好行慧施讚歎施者。一切所有悉能捨施。漸以頭目手足血肉身分皆與求者。況餘財物。復次曼殊室利。有諸眾生。雖奉如來受持學句。然破戒破行破於正見。或受學句護持禁戒。然不求多聞。不解如來所說修多羅中甚深之義。或復多聞而增上慢自是非他。嫌謗正法為魔伴黨。此等癡人及餘無量百千俱胝那由他眾生行邪道者當墮地獄。此等眾生應於地獄流轉無期。以得聞彼世尊藥師琉璃光如來名號故。於地獄處。彼佛威力如來名號暫得現前。即時捨命還生人道。正見精進淳善淨心。便能捨家。於如來教中出家學道。滿次修行菩薩諸行。復次曼殊室利。或有眾生。以妒忌故。但自稱讚不讚他人。此諸眾生以自高輕他故。於三惡道無量千歲受諸苦毒。過無量千歲已。於彼命終生畜生趣。作牛馬駝驢。鞭杖捶擊飢渴逼惱。身負重擔隨路而行。若生人道常居下賤。為人奴婢受他驅役。若昔人中聞彼世尊藥師琉璃光如來名號者。以此善根眾苦解脫。諸根猛利聰慧博識恒求善本。得與良友常相隨逐。能斷魔罥破無明[穀-禾+卵]竭煩惱河。解脫一切生老病死憂悲苦惱。復次曼殊室利。有諸眾生。好喜乖離更相鬥訟。此等互起惡心眾生。身口及意恒作諸惡。為欲相損各各常以無益相加。或告林神樹神山神塚神種種別神殺諸畜生取其血肉祭祀一切夜叉羅剎食血肉者。書怨人字并作其形。成就種種毒害咒術厭魅蠱道起屍鬼咒。欲斷彼命及壞其身。由聞世尊藥師琉璃光如來名號故。此諸惡事不能傷損。皆得互起慈心益心無嫌恨心。各各歡悅更相攝受。復次曼殊室利。此諸四眾比丘比丘尼優婆塞優婆私。及餘信心善男子善女人等。受八分齋。或復一年或復三月受持諸戒。以此善根隨所喜樂隨所願求。若欲往生西方極樂世界阿彌陀如來所者。由得聞彼世尊藥師琉璃光如來名號故。於命終時有八菩薩。乘空而來示其道徑。即於彼界種種異色波頭摩華中自然化生。若復此人欲生天上即得往生。本昔善根無有窮盡。不復更生諸餘惡趣。天上命盡當生人間為轉輪王四洲自在安立無量百千俱胝那由他眾生於十善業道。或復生於剎利大族婆羅門大族居士大家。金銀粟帛倉庫盈滿。形色具足。自在具足。眷屬具足。勇健多力如大力士。若有女人得聞說此如來名號至心受持。此人於後永離女身。爾時曼殊室利童子白佛言。世尊。我於後時。以彼世尊藥師琉璃光如來名號。於信心善男子善女人所。種種方便流布令聞。乃至睡中亦以佛名覺寤其耳。若受持此經讀誦宣說。或復為他分別開解。若自書若令人書。若取經卷五色淨綵以盛裹之。灑掃淨處以安置之。持種種華種種香塗香華鬘寶幢幡蓋而用供養。爾時四大天王。與其眷屬并餘百千俱胝那由他諸天皆詣其所。若此經卷流行之處。若復有人誦持此經。以得聞彼世尊藥師琉璃光如來名號及本昔所發殊勝大願故。當知是處無復橫死。亦復不為諸鬼所持奪其魂魄。設已奪者還復如故。佛言。如是如是。曼殊室利。如汝所說。曼殊室利。信心善男子善女人。若欲供養彼如來者。此人應作如來形像。七日七夜受八分齋食清淨食。於清淨處散種種華。燒種種香。以種種繒綵種種幡幢莊嚴其處。澡浴清潔著新淨衣。應生無垢濁心無怒害心於一切眾生起利益心慈悲喜捨平等之心。鼓樂歌讚右遶佛像。應念彼如來本昔大願并解釋此經。如所思念如所願求。一切所欲皆得圓滿。求長壽得長壽。求福報得福報。求自在得自在。求男女得男女。或復有人忽得惡夢。或見諸惡相。或怪鳥來集。於其住所百怪出現。此人若能以種種眾具。供養恭敬彼藥師琉璃光如來者。一切惡夢惡相不吉祥事皆悉隱沒。或有水怖火怖刀怖毒怖懸嶮之怖。惡象師子虎狼熊羆毒蛇惡蝎蜈蚣蚰蜒如是等怖。憶念供養彼如來者。一切怖畏皆得解脫。若他國侵擾賊盜反亂如是等怖。亦應念彼如來恭敬尊重。復次曼殊室利。若有信心善男子善女人。乃至盡形受三歸依不事餘天。或持五戒或持十戒或持菩薩一百四戒。或復出家受持比丘二百五十戒。若比丘尼受持五百戒。於隨所受中毀犯禁戒畏墮惡道。若能供養彼世尊藥師琉璃光如來者。決定不受三惡道報。或有女人臨當產時受於極苦。若能稱名供養彼世尊藥師琉璃光如來者。速得解脫。所生之子身分具足。形色端正見者歡喜。利根聰明安隱少病。無有非人奪其魂魄。爾時世尊告慧命阿難言。阿難。如我稱揚彼世尊藥師琉璃光如來所有功德。汝信受耶。汝於如是諸佛如來甚深境界多生疑惑。時慧命阿難白佛言。大德世尊。我於如來所說法中無復疑惑。何以故。一切如來身口意行無不清淨。世尊。此日月。有如是大神通有如是大威力。可令墮落。須彌山王可得移動。諸佛所言無有差異。大德世尊。或有眾生信根不具聞說如來佛境界已。作是思惟。云何但念彼如來名獲爾許功德。心不信受生於誹謗。此等長夜無義饒益當墮苦趣。佛言。阿難。若彼如來所有名號入其耳中。此人墮惡道者無有是處。阿難。諸佛境界誠為難信。汝今信受。應知皆是如來威力。非一切聲聞辟支佛地所能信受。唯除一生補處菩薩摩訶薩。阿難。人身難得。於三寶中信敬尊重亦難可得。聞彼如來名號倍難於此。阿難。彼世尊藥師琉璃光如來無量菩薩行。無量諸巧便。無量曠大願。我欲一劫若過一劫說彼如來菩薩行願。乃至窮劫彼世尊藥師琉璃光如來本昔所行及殊勝大願。亦不究盡。爾時眾中有菩薩摩訶薩名曰救脫。即從座起偏露一[骨*專]右膝著地。向婆伽婆合掌曲躬白言。大德世尊。於未來世當有眾生身嬰重病長患羸瘦。不食飢渴喉脣乾燥。死相現前。目無所見。父母親眷朋友知識啼泣圍遶。其人屍形臥在本處。閻摩使人引其神識。置於閻摩法王之前。此人背後有同生神。隨其所作若罪若福一切皆書。盡持授與閻摩法王。時閻摩法王推問其人算計所作。隨善隨惡而處分之。若能為此病人歸依彼世尊藥師琉璃光如來如法供養。即得還復。此人神識得迴還時如從夢覺皆自憶知。或經七日或二十一日或三十五日或四十九日。神識還已具憶所有善惡業報。由自證故。乃至失命不造惡業。是故信心善男子善女人。應當供養藥師如來。爾時慧命阿難問救脫菩薩言。善男子。應云何供養彼世尊藥師琉璃光如來也。救脫菩薩言。大德阿難。若有患人欲脫重病。當為此人七日七夜受八分齋。當以飲食及種種眾具隨力所辦供養比丘僧晝夜六時禮拜供養彼世尊藥師琉璃光如來四十九遍讀誦此經然四十九燈。應造七軀彼如來像一一像前各置七燈一一燈量大如車輪或復乃至四十九日光明不絕。當造五色綵幡長四十九尺。復次大德阿難。灌頂剎利王等若災難起時。所謂人民疾疫難。他方侵逼難。自界反逆難。星宿變怪難。日月薄蝕難。非時風雨難。過時不雨難。爾時此灌頂剎利王。當於一切眾生起慈愍心赦諸繫閉依前所說供養法式供養彼世尊藥師琉璃光如來。時灌頂剎利王用此善根。由彼世尊藥師琉璃光如來本昔勝願故。其王境界即得安隱。風雨以時禾稼成就國土豐熟。一切國界所有眾生無病安樂多生歡喜。於其國界亦無夜叉羅剎毘舍闍等諸惡鬼神擾亂眾生。所有惡相皆即不現。彼灌頂剎利王。壽命色力無病自在並得增益。爾時慧命阿難問救脫菩薩言。善男子。云何已盡之命而可更延。救脫菩薩言。阿難。汝豈不聞如來所說九橫死耶。是故教以咒藥方便。或有眾生。得病非重。然無醫藥及看病人。或復醫人療治失所非時而死。是為初橫。第二橫者。王法所殺。第三橫者。遊獵放逸婬醉無度。為諸非人害其魂魄。第四橫者。為火所燒。第五橫者。為水所溺。第六橫者。入獅子虎豹諸惡獸中。第七橫者。飢渴所困不得飲食因此致死。第八橫者。厭禱毒藥起屍鬼等之所損害。第九橫者。投巖取死。是名如來略說大橫有此九種。其餘復有無量諸橫。爾時眾中有十二夜叉大將。俱在會坐。所謂。

宮毘羅大將　　跋折羅大將
 迷佉羅大將　　安捺羅大將
 安怛羅大將　　摩涅羅大將
 因陀羅大將　　波異羅大將
 摩呼羅大將　　真達羅大將
 招度羅大將　　鼻羯羅大將

此等十二夜叉大將。一一各有七千夜叉以為眷屬。皆同一聲白世尊言。我等今者蒙佛威力。得聞世尊藥師琉璃光如來名號已。不復更有惡道之怖。我今相與皆同一心。乃至壽盡歸依佛歸依法歸依僧。皆當荷負一切眾生為作義利饒益安樂。隨於何等村城聚落阿蘭拏處。若流布此經。若復持彼世尊藥師琉璃光如來名號親近供養者。我等眷屬衛護是人。皆使解脫一切苦難。諸有所求悉令滿足。爾時世尊讚諸夜叉大將言。善哉善哉。大夜叉將。汝等若念彼世尊藥師琉璃光如來恩德者。當念饒益一切眾生。爾時慧命阿難白佛言。世尊。此經何名。云何奉持。佛言。阿難。此法門者名為藥師琉璃光如來本昔所發殊勝大願。當如是持。名為十二夜叉大將自誓。當如是持。名為淨一切業障。當如是持。時婆伽婆說是語已。諸菩薩摩訶薩諸大聲聞。國王大臣婆羅門居士。及一切大眾阿修羅揵達婆等。聞佛所說歡喜奉行。
 佛說藥師如來本願經

http://www.cbeta.org/result/normal/T14/0449_001.htm

　

The Sutra of the Master of Healing

The Sanskrit text still exist, it was discovered by Dutt in 1931[1].


　

[1] Cf. Dutt-1932, vol.1, pp.47-57. Cf. Nakamura-1987, p.181 and Williams-1989, pp.247-251.

　

1. Sanskrit version

Cf. Digital Sanskrit Buddhist Canon

Source: Vaidya, Dr. P.L ed. Buddhist Sanskrit Texts No. 17 Mahāyāna-sūtra-saṁgrahaḥ (part 1). Darbhanga :The Mithila Institute, 1961

　

2. Chinese versions

Chinese Buddhist Electronic Text Association

Chinese translations:

4. English translations

5. in MP3

Medicine Master Buddha Dharani (736 KB)

Yaoshijing 1

Yaoshijing 2

Sutras in MP3

6. About the Healing Buddha

印順法師佛學著作集-藥師琉璃光如來本願功德經講記目次 (HTML)

Yakushi Nyorai by Suzanne Bodoh

Essay on the Bhaishajyaguru by Chad Sawyer, Ohio State University (image)

The Twelve Yaksa Generals in the Sutra of the Master of Healing (HTML)

Images and books about the Healing Buddha (HTML)

Webpage about Yakushi Nyorai

Yakushi Nyorai's Twelve Vows

From Wikipedia

The mantra in Sanskrit, Tibetan, and English (HTML)

7. Bibliography

Cf. http://www.cbeta.org/data/budadata/TranslationBibliography.htm

Free e-books: (HTML)

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Yaoshijing 藥師經

Dharmagupta's Chinese version with pinyin

Xuanzang's Chinese version with pinyin

Comparison between Dharmagupta and Xuanzang's translations

　

Online links:

Chinese online dictionary

注音版：佛说大乘无量寿庄严清净平等觉经

　

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Dharmagupta’s biography

Unlike Kumarajiva or Xuanzang, Dharmagupta is not particularly famous. As a result, it is quite difficult to find information about his life[1]. He is often named 達摩笈多 (transliteration of his name). He is sometimes called 法密 or 法藏. He was a wramana (沙門 “monk”) in the Southern Indian state of羅邏 (Lara, Gujarat). He arrived in Chang’an, China, in 590, under the reign of emperor 文帝 (581-604). He translated many sutras between 590 and 616. He notably translated the Lotus Sutra in 601 jointly with Jnanagupta. Dharmagupta is also the translator of a sutra now lost in Sanskrit, the菩提資糧論. The text is commented by Iwvara. It was translated in Chinese by Dharmagupta between 558 and 569 (Nanjio 1181)[2]. He moved to Luoyang in 606. He translated the Pratitya-samutpada-wastra in 607[3]. The original Sanskrit is lost[4]. Among Dharmagupta’s most famous translations is the Bhaisajyaguru. This translation can be found in T.449, Vol.14, pp.401-404 (佛說藥師如來本願經). The Sanskrit text still exist, it was discovered by Dutt in 1931[5]. According to Nanjio-1989, p.434, 10 translations are attibuted to Dharmagupta in his collection.

The Taisho attributes 9 translations to Dharmagupta[6]. However, no ancient catalogue attributes the translation of the Vajracchedika to him[7]. The first mention can be found in a short biography made by Zhisheng 智昇, the author of Kaiyuan shijiao lu, 開元釋教錄 (completed in 730)[8]: “At the beginning, Dharmagupta translated the Diamond Sutra of the Perfection of Wisdom in one volume, and the Pu yao jing [普樂經 or Lalitavistara] in 15 volumes, however it couldn’t be polished. During the time of the usurpers Zheng [a short-lived dynasty founded after the fall of the Sui 隋 and suppressed by the Tang dynasty in 621], they were abandoned, time lacked to revise them. At the present, these volumes are in the capital.” In fact, it is known now that Dharmagupta’s translation of the Diamond Sutra began in 590[9], stopped for a while and continued between 605 and 616[10]. Dharmagupta died around 619[11]. This could explain why his translation of the Diamond Sutra remained unfinished. “隋大業年中”[12] indicates that the sutra was translated between 605 and 616 under the reign of 煬帝. Dharmagupta’s team was quite large and under the patronage of the emperor. 煬帝 was following closely the work of Dharmagupta, but when the civil war began, it was brutally interrupted. Dharmagupta died at the beginning of the Tang dynasty in 618-619.


　

[1] Cf. Xu gao seng zhuan juan di er 續高僧傳卷第二, T.2060, Vol.50, pp.434, c, 23-435, c, 16. Cf. Soothill-Hodous-1937, pp.269 and 415. Cf. Hobogirin-1978, p.242. See also Ui-1979, pp.112-122, Chavannes-1903, pp.439-440 and Bagchi-1938, pp.464-467.

[2] Cf. Nakamura-1987, p.241. Cf. Nanjio-1989, p.434.

[3] Cf. Nakamura-1987, p.290.

[4] Corresponds to Nanjio 549. Cf. Nanjio-1989, p.434.

[5] Cf. Dutt-1932, vol.1, pp.47-57. Cf. Nakamura-1987, p.181 and Williams-1989, pp.247-251.

[6] Cf. T.310, vol.11, pp.571, b-592, c; T.415, Vol.13, pp.830, a-871, c; T.716, Vol.16, pp.830-837; T.449, Vol.14, pp.401-404; T.1510, Vol.25, p.766, b-781, a; T.1660, Vol.32, pp.517, a-541, b; T.1596, Vol.31, pp.271, a-321, a; T.1652, Vol.32, pp.482-486; T.25, Vol.1, pp.365, a-420, a.

[7] Cf. Da Tang neidian lu大唐內典錄, T.2149, p.280, a. Cf. Bagchi-1938, 467. Cf. Da Zhou kanding zhongjing mulu 大周刊定眾經目錄, T.2153, p.382, a-b.

[8] Cf. p.552, b, 26-28: “初、笈多翻金剛斷割般若波羅蜜經一卷、及普樂經一十五卷、未及練覆、值偽鄭淪廢、不暇重修、今卷部在京。” Cf. T.2060, p.435, c, 17-18.

[9] Cf. Hanayama-1966, p.75.

[10] Cf. Nakamura-1987, p.160 proposes 592 and doesn’t mention a second version.

[11] Cf. Nanjio-1989, p.434, Chavannes-1903, pp.439-440, Bagchi-1938, pp.464-467 and Ui-1979, pp.112-122.

[12] T.238, p.766, c.