English (machine translation)
Translation of 本願藥師經古迹
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1770 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Composed by the Śramaṇa Taehyŏn of Ch'ŏnggu [Silla].
1.2
Sūtra on the Merits of the Original Vows of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata.
1.3
This sūtra is briefly distinguished through three gates: first, its title; second, its doctrinal classification; and third, the main text. Regarding the first, its title: the sūtra has three titles: 1. Sūtra Expounding the Merits of the Original Vows of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata; 2. Expounding the Divine Dhāraṇī of the Twelve Divine Generals for Benefiting Sentient Beings and Binding Vows; 3. Expounding the Eradication of All Karmic Obscurations. Among these, the version translated in the first year of the Daming era during the reign of Emperor Xiaowu of the Liu Song took the third title, Eradicating Transgressions and Faults to Attain Deliverance from Birth and Death; the version translated at the Scripture Translation Hall of the Shanglin Garden south of the Luo River in the Eastern Capital in the eleventh year of the Daye era of the Sui briefly took the first title, Sūtra on the Original Vows of Bhaiṣajyaguru Tathāgata; the version now translated by the Tripiṭaka Master Xuanzang during the Zhenguan era of the Great Tang fully adopted the first title to name the entire work. In the breadth and brevity of their text and meaning, the latter two are similar. The words "Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata" indicate the person to whom refuge is taken. "Merits of the original vows" refers to the virtues thus realized. Because he can uproot manifold sufferings, by analogy he is called Bhaiṣajyaguru (Medicine Master); because there is no condition he does not penetrate, he is named Vaiḍūryaprabha (Lapis Lazuli Light); the wondrous practices he cultivated are called the "original vows"; and the supreme fruit he realized is called the "merits." Thus it takes the Tathāgata's causes and fruits as its principal theme, and encouraging beings to take refuge and escape suffering as its ultimate purpose. Therefore, the first title is named according to its principal theme, while the latter two titles are named according to their purpose. "Sūtra" means "discourses in thread" (sūtra), which is the naming term capable of explaining. It accords with the meaning and strings together and maintains the vessels of the Dharma so that they are not scattered and lost; hence it is called a sūtra. It is the merits of the original vows of Bhaiṣajyaguru Tathāgata, and the sūtra of the merits of the original vows; therefore, among the six types of compound analysis, it is a tatpuruṣa compound (dependent genitive). Second, regarding its doctrinal classification: Masters of the Southern region say: The Buddha's teachings are threefold: 1. sudden; 2. gradual; 3. indeterminate teachings for particular localities. The first two are as usual; now the Medicine Buddha Sūtra is subsumed under the third teaching, because it is an expedient discourse adapted to particular conditions, distinct from sudden and gradual. This is unreasonable, because outside of sudden and gradual there is no separate awakening; because one must not posit a distinct teaching apart from the Great and Lesser [Vehicles]; and because since it directly explains the virtues of causes and fruits of the Great Vehicle to Mañjuśrī, what is expounded is the sudden teaching. Furthermore, because it explains the Pure Land without concealed characteristics, it is subsumed under the third category, the Great Vehicle teaching of definitive meaning. Third, regarding the main text: the sūtra states:
1.4
Thus have I heard: At one time, the Bhagavat was traveling to transform various lands. Arriving at Vaiśālī, he stayed beneath the Music-Sound Tree together with a great assembly of eight thousand bhikṣus, thirty-six thousand bodhisattva-mahāsattvas, as well as kings, great ministers, brāhmaṇas, householders, devas, nāgas, yakṣas, humans and non-humans, and so on. An immeasurable great assembly reverently surrounded him, and he expounded the Dharma for them.
1.5
The commentary states: The main text has three parts: 1. the section on the occasion and origin of the sūtra's exposition; 2. the section on the extensive exposition in response to questions; 3. the section on hearing the name, rejoicing, and putting it into practice. This is the first. "Thus have I heard" and so forth should be understood as usual. "Bhagavat" is a title containing six meanings: 1. sovereignty, because he is never bound to any afflictions; 2. blaze, because he is tempered by the fiery flames of the wisdom-fire; 3. majesty, because he is adorned with numerous wondrous major and minor marks; 4. fame, because his merits are complete and there is no one who does not know him; 5. auspiciousness, because drawing near and making offerings to him brings definite benefit; 6. venerability, because he possesses all merits and unflaggingly benefits and gladdens sentient beings. As a verse in the Buddhabhūmy-upadeśa states: "Sovereignty, blaze, and majesty, / Fame, auspiciousness, and venerability— / Such sixfold differences in meaning / Should be known collectively as bhaga." Regarding the word "Vaiśālī" (Guangyan): in Sanskrit it is Vaiśālī or Viyālī, which expresses the fullness of manifold virtues. "Arriving at the city of Vaiśālī" shows the joy of living beings. He "stayed beneath the Music-Sound Tree": when a gentle breeze stirred it, the elegant tones of the gong and shang musical notes issued forth from it; hence it is named the Music-Sound Tree. The assembly is threefold: 1. the assembly of śrāvakas; 2. the assembly of bodhisattvas; 3. the worldly assembly; these can be understood according to the text. Among them, "householders" are gentlemen who dwell at home. "Yakṣa" has the meaning of "fearful" or "possessing mighty power."
1.6
At that time, the Dharma Prince Mañjuśrī, assisted by the Buddha's spiritual power, arose from his seat, bared his right shoulder, knelt on his right knee, bent forward with palms joined toward the Bhagavat, and addressed him, saying: "World-Honoured One! We only pray that you will expound the names of such similar Buddhas, as well as their original great vows and supreme merits, so that those who hear them may have their karmic obscurations eradicated, for the sake of benefiting and gladdening all sentient beings when the Semblance Dharma turns."
1.7
The commentary states: From here downward is the section on the extensive exposition in response to questions. This has five facets: 1. the fulfillment of the bodhisattva's request; 2. the fulfillment of the Dharma King's praise and assent; 3. the fulfillment of the great assembly's joyful listening; 4. the fulfillment of the Tathāgata's exposition of the Dharma; 5. the fulfillment of the yakṣas' repayment of kindness. This is the first. Within this there are three gates: 1. the gate of the causes and conditions of the request, as in the sūtra's words: "the Dharma Prince Mañjuśrī, assisted by the Buddha's spiritual power." "Mañjuśrī" in the language of the Tang is Miaojixiang (Wondrous Auspiciousness). Being apparitionally born from the Dharma and obtaining the lineage of the Buddha's Dharma, he is called "Dharma Prince." 2. The gate of the deportment of the request, as in the sūtra's words: "arose from his seat […] down to […] joined palms." "Arose from his seat" symbolizes arising from the ultimate limit of reality. "Bared his right shoulder" symbolizes undertaking the task of benefiting and gladdening. "Knelt on his right knee" is because he abides in the mundane world. "Toward the Bhagavat" is because he inclines toward transcendence of the world. "Bent forward" is to abandon pride. "Joined palms" is to focus the mind. 3. The gate of opening the formal request, as in the sūtra's words: "addressed him, saying: 'World-Honoured One!' […] down to […] 'all sentient beings.'" He briefly asks about three matters: 1. he asks about the names of the Buddhas; 2. he asks about the great vows of the causal stage; 3. he asks about the merits of the fruitional stage. From "so that those who hear them" onward presents the benefits of the exposition. Regarding "when the Semblance Dharma turns," the Mahāsaṃnipāta-sūtra states: "There are six periods of solidity: 1. solidity in the abiding of the Dharma-body; 2. solidity in the abiding of liberation; 3. solidity in the abiding of meditative absorption; 4. solidity in the abiding of broad learning; 5. solidity in the abiding of merit; 6. solidity in the abiding of strife." Here, the first one was during the Buddha's lifetime; the latter five are after his parinirvāṇa, each lasting five hundred years in proper sequence. In general, they comprise three periods: 1. the True Dharma, meaning the first two solidities among those five; 2. the Semblance Dharma, namely the middle two solidities; 3. the Latter Dharma, namely the final solidity. In sequence, [the first period] has all three: teaching, practice, and fruit; [the second] has two, lacking the fruit; [the third] has the teaching, lacking the [other] two. Now, to benefit and gladden the sentient beings of the Semblance Dharma after one thousand years, he made this request.
1.8
At that time, the World-Honoured One praised the youth Mañjuśrī, saying: "Excellent, excellent, Mañjuśrī! Out of great compassion, you have urged and requested me to expound the names of the Buddhas and the merits of their original vows, in order to uproot sentient beings entangled in karmic obscurations, and to bring benefit, peace, and joy to all sentient beings when the Semblance Dharma turns. Listen closely now and reflect with utmost care; I shall expound it for you." Mañjuśrī said: "Indeed! Please expound it; we delight to hear."
1.9
The commentary states: Within this there are two parts: 1. the fulfillment of the Dharma King's praise and assent, as in the sūtra's words: "At that time, the World-Honoured One […] down to […] I shall expound it for you." Because what was heard is worthy of note, he first says "excellent." Because it is suited to the opportune time, he repeats "excellent." Desiring that he scrutinize the words, he says "listen closely." To bring about understanding of the meaning, he says "reflect well." 2. The fulfillment of the great assembly's joyful listening, as in the sūtra's words: "Mañjuśrī said: 'Indeed! Please expound it; we delight to hear.'"
1.10
The Buddha told Mañjuśrī: "Passing beyond Buddha-lands as numerous as the sands of ten Gaṅgā rivers east from here, there is a world named Vaiḍūryanirbhāsa. The Buddha is called Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, Arhat, Samyaksambuddha, Perfected in Knowledge and Conduct, Sugata, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat.
1.11
The commentary states: Fourth, the fulfillment of the Tathāgata's exposition of the Dharma. This has two gates: 1. the gate of directly answering what was requested; 2. the gate of encouraging beings toward benefit. The first also has three parts, because it answers the three questions. This is the first. The extensive explanation of the ten titles is as found in the Yogācārabhūmi and other texts.
1.12
Mañjuśrī, when that World-Honoured One, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, formerly practiced the bodhisattva path, he made twelve great vows so that all sentient beings may attain whatever they seek.
1.13
The commentary states: In answering the second question there are three parts: brief indication, extensive exposition, and general conclusion. This is the first. The Asura Sūtra states: 'When the Bodhisattva Vaiḍūryaprabha encountered the Buddha Jñānābhibhū, he first made general vows; in the presence of the Buddha Ratnacūḍa, he first made specific vows.' The Sūtra of All Buddhas of the Ten Directions Manifesting Before One states: 'He made twelve vows before the Buddha Nīlaprabha.'
1.14
"The first great vow: 'I vow that in a future life, when I attain unexcelled, perfect, complete awakening, my own body will blaze with radiant light, shining across immeasurable, countless, boundless worlds, adorned with the thirty-two marks of a great person and the eighty secondary characteristics, causing all sentient beings to be identical to me without difference.'
"The second great vow: 'I vow that in a future life, when I attain bodhi, my body will be like lapis lazuli, clear and penetrating both inside and out, pure and free from taint, with vast luminescence and towering merits, well and firmly settled, adorned with a blaze of light surpassing the sun and moon, so that beings dwelling in gloom and darkness will all be enlightened and awakened, undertaking all activities according to their wishes.'
"The third great vow: 'I vow that in a future life, when I attain bodhi, by means of immeasurable and boundless wisdom and skillful means, I will cause all sentient beings to obtain an inexhaustible supply of material requisites for their enjoyment, not letting any sentient being suffer lack.'
"The fourth great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings following heterodox paths, I will cause them all to settle securely within the path of bodhi; and if there are those practicing the Śrāvaka or Pratyekabuddha vehicles, I will establish them all in the Great Vehicle.'
"The fifth great vow: 'I vow that in a future life, when I attain bodhi, if there are immeasurable and boundless sentient beings who cultivate pure conduct within my Dharma, I will cause all of them to obtain unblemished precepts and be fully endowed with the three collections of precepts; even if they happen to transgress, once they hear my name, they will regain purity and not fall into the miserable destinies.'
"The sixth great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings whose bodies are inferior and vile, with incomplete sense faculties, ugly, stupid, blind, deaf, mute, lame, hunchbacked, afflicted with leprosy, madness, and various sicknesses and sufferings; once they hear my name, all will become handsome and clever, with completely intact sense faculties, free from all ailments and sufferings.'
"The seventh great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings tormented by diverse illnesses, without refuge or protector, without physician or medicine, without relatives or home, poor and burdened with many sufferings; once my name passes through their ears, their diverse illnesses will all be eradicated, their bodies and minds will be peaceful and joyful, their families and requisites will all be abundant and fully supplied, up to and including realizing unexcelled bodhi.'
"The eighth great vow: 'I vow that in a future life, when I attain bodhi, if there are women who are oppressed and distressed by the hundred evils of womanhood, deeply generating revulsion and wishing to abandon the female body; once they hear my name, all will turn from women into men, endowed with the marks of a male, up to and including realizing unexcelled bodhi.'
"The ninth great vow: 'I vow that in a future life, when I attain bodhi, I will cause all sentient beings to escape the net of Māra and be liberated from the entanglements of all non-Buddhists; if they have fallen into the dense jungle of various bad views, I will attract and guide them all to dwell in right view, gradually causing them to cultivate the various bodhisattva practices, swiftly realizing unexcelled, perfect, complete bodhi.'
"The tenth great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings bound by the king's laws, tied up, flogged, locked in prisons, or awaiting execution, as well as [facing] immeasurable other disasters, insults, and sorrowful oppressions, suffering in body and mind; if they hear my name, by the power of my merits and spiritual majesty, they will all be liberated from all sorrows and sufferings.'
"The eleventh great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings tormented by hunger and thirst, creating various evil karmas for the sake of seeking food; if they get to hear my name and single-mindedly recite and uphold it, I will first satisfy their bodies with superior, wondrous food and drink, and later establish them in ultimate peace and bliss with the flavor of the Dharma.'
"The twelfth great vow: 'I vow that in a future life, when I attain bodhi, if there are sentient beings poor and without clothing, tormented day and night by mosquitoes, gnats, cold, and heat; if they hear my name and single-mindedly recite and uphold it, according to their preferences, they will promptly obtain various superior and wondrous garments, as well as all precious ornaments, flower garlands, perfumed pastes, drums, music, and diverse entertainments, having all their desires fully satisfied.'"
1.15
The commentary states: Within the section of broad explanation, there are six paired gates.
First is the gate of benefiting the pure and the defiled: that is, the first two vows, because in the pure land all are like my body, up to [the vow that] beings in the dark intervals between worlds will all follow their inclinations.
Second is the gate of mundane and supramundane: that is, the next two vows, because [beings of] the human and heavenly vehicles lack nothing, up to [the vow that] those walking heterodox paths are, in accordance with their spiritual disposition, settled in the bodhi path of the three vehicles, and those in the indefinite two vehicles are all established in the Great Vehicle.
Third is the gate of preserving precepts and preserving the body: that is, the next two vows, because they do not breach the major precepts and are endowed with the three collections [of precepts], and their bodies with six sense organs all attain purity. Here, "inferior and vile" is an uncompounded heading clause. Although possessing all the sense faculties, they are not superior and wondrous, and they have defects. The term "ugly" explains inferiority of the body. The term "stupid" explains inferiority of the mind. From "blind and deaf" downwards explains the incompletion of the eye, ear, tongue, and body faculties. "Madness" explains the incompletion of the mental faculty. "Various sicknesses and sufferings" subsumes nasal and other diseases. The four [qualities starting with] "handsome" invert the above in corresponding order.
Fourth is the gate of removing internal and external suffering: that is, the next two vows. First is the ability to remove the tormenting suffering of external conditions. "Without refuge" indicates the absence of physician and medicine. "Without protector" indicates the absence of relatives and so forth. Now obtaining the Buddha's medicine, the Dharma medicine, and noble wealth, disease and the like are therefore eradicated up to becoming abundant. Second is the ability to transform the suffering of the female body as an internal condition, as in the Nirvāṇa Sūtra: "All women are the abode of a multitude of evils."
Fifth is the gate of internal and external liberation from bonds: that is, the next two vows, gathering and establishing them in right view to untie the bonds of evil views, and realizing the unexcelled path to escape the snare of Māra; and by spiritual majestic power, escaping the bonds of punishment.
Sixth is the gate of aspiring for food and giving clothing: that is, the next two vows, establishing them with the flavor of the Dharma as food, and satisfying them with wondrous garments and so forth.
1.16
"Mañjuśrī, these are the twelve subtle, wondrous, superior vows made by that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, Arhat, Perfectly Complete Buddha, when he was practicing the bodhisattva path."
1.17
The commentary states: This is the general conclusion.
1.18
"Furthermore, Mañjuśrī, the great vows made by that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata when practicing the bodhisattva path, and the merits and adornments of that buddha land, could not be exhausted even if I were to speak of them for a kalpa or more than a kalpa. However, that buddha land is exclusively pure; there are no women, nor are there any miserable destinies or sounds of suffering. The ground is made of lapis lazuli, golden cords demarcate the pathways, and the ramparts, palaces, pavilions, balconies, windows, and decorative nets are all composed of the seven treasures—equally without distinction, just like the merits and adornments of the western Sukhāvatī world. In that realm there are two bodhisattva mahāsattvas: one named Sūryaprabhā and the second named Candraprabhā. They are the leaders of that immeasurable and countless assembly of bodhisattvas, and are completely capable of upholding the precious treasury of the True Dharma of that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata. For this reason, Mañjuśrī, any faithful good son or good daughter should vow to be born in that buddha world."
1.19
The commentary states: This answers the latter question. Herein are two parts: first, the accomplishment of the merits and adornments of the original land, and second, the accomplishment of the merits of hearing the name in other regions. This is the first. Saying that the great vows made and the adornments of the buddha land cannot be fully stated shows that just like the great vows, the fruit is also boundless. The [buddha's] body should be inferred from the vows. Speaking briefly of that land, there are eight kinds of accomplishment of merits: 1. Accomplishment of freedom from clinging and defilement, as the sūtra says: "there are no women." 2. Accomplishment of transcendence of feared evils, as the sūtra says: "nor are there any miserable destinies or sounds of suffering." 3. Accomplishment of pure basis, as the sūtra says: "the ground is made of lapis lazuli." 4. Accomplishment of pattern in the roadways, as the sūtra says: "golden cords demarcate the pathways." 5. Accomplishment of palatial adornments, as the sūtra says: "just like the western [world]." 6. Accomplishment of the unbroken succession of great sages, as the sūtra says: "there are two bodhisattvas," which are those [bodhisattvas] destined for next buddhahood. 7. Accomplishment of continuous benefit and joy, as the sūtra says: "completely capable of upholding the precious treasury of the True Dharma of that Buddha." 8. Accomplishment of unhindered vow for birth, as the sūtra says: "should vow to be born in that buddha world."
1.20
At that time, the Bhagavat again addressed the youth Mañjuśrī, saying: "Mañjuśrī, there are beings who do not recognize good and evil, harboring only greed and stinginess. They do not know about giving or the karmic fruit of giving; stupid and without wisdom, they lack the faculty of faith. They amass many riches and treasures, zealously guarding them. Seeing a beggar arrive, their minds are displeased; and if they have no choice but to give, it is like carving flesh from their own bodies, producing deep and acute stinginess. Furthermore, there are immeasurable stingy and greedy sentient beings who accumulate wealth and property, yet do not even enjoy it themselves, much less give it to their parents, wives, children, male and female slaves, servants, or those who come begging. When those sentient beings die from this life, they will be born in the ghost realm or the animal destiny. Because in their past human lives they had briefly heard the name of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, now, while in the miserable destinies, they briefly manage to recall that Tathāgata's name; at the very moment of recollection, they pass away from that place and are reborn back among humans. Gaining the recollection of past lives, fearing the suffering of miserable destinies, they take no joy in sensual pleasures, delight in practicing generosity, praise those who give, and have no greedy attachment to anything they possess. Gradually they are even able to give their head, eyes, hands, feet, blood, flesh, and bodily parts to those who come begging, not to mention other wealth and goods."
1.21
The commentary states: This is the second [section], the accomplishment of the merits of hearing the name in other regions. Herein there are five [parts], causing all listeners to remove the five kinds of obstacles regarding giving, precepts, cultivation, the ten paths of wholesome action, and being reborn in a place of bliss. This initial section demonstrates the removal of obstacles to meritorious karma of the nature of giving. This has three gates: 1. The gate revealing the intrinsic nature of the obstacle, as the sūtra says: "do not recognize good and evil [...] up to those who come begging." Not recognizing evil is because they harbor only greed and stinginess; not recognizing good is because they do not know about giving. This explains "not recognizing good and evil." Because they are stupid, without wisdom, and harbor only greed and stinginess, and because they lack the faculty of faith and do not know about giving and so forth, they amass much and will not let go. 2. The gate showing the faults of the obstacle, as the sūtra says: "those sentient beings [...] are born among ghosts or animals." Through stinginess and greed they are born in the ghost realm; through stupidity they are born in the animal destiny. 3. The gate of the supreme benefits of hearing [the name of] the Buddha, as the sūtra says: "Because in their past human lives [...] up to not to mention other wealth and goods."
1.22
"Furthermore, Mañjuśrī, if there are sentient beings who, although they receive the training rules from the Tathāgata, break the moral discipline; or some who, although not breaking the moral discipline, break the rules of deportment; or some who, though not ruining their moral discipline and deportment, destroy right view; or some who, though not destroying right view, cast aside extensive learning, unable to understand the profound meaning of the sūtras taught by the Buddha; or some who, though extensively learned, possess excessive arrogance, and because their minds are clouded by excessive arrogance, praise themselves and disparage others, censuring and slandering the True Dharma to become the partisans of Māra. Such foolish people practice evil views themselves, and further cause immeasurable koṭis of sentient beings to fall into a great dangerous pit. These sentient beings ought to transmigrate endlessly in the hells, animals, and ghost destinies. If they obtain the chance to hear this name of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, they will promptly abandon evil practices, cultivate wholesome dharmas, and not fall into the miserable destinies. Even if there are those who are unable to abandon evil practices and cultivate wholesome dharmas, falling into the miserable destinies, by the power of that Tathāgata's original vows, they will be enabled to hear the name present before them, and dying from that state, they will be reborn again into the human destiny, obtaining right view, vigor, and well-subdued intentions. They will then be able to leave home to enter the homeless state, receiving and upholding the training rules within the Tathāgata's Dharma without transgression, endowed with right view and extensive learning, understanding the profound meaning, free from excessive arrogance, not slandering the True Dharma, not becoming partisans of Māra, gradually cultivating the various bodhisattva practices, and swiftly achieving completion."
1.23
The Commentary states: This reveals the ability to eliminate obstacles to meritorious karma of the nature of moral discipline. This also has three sections, which should be understood as before. The first section has three parts: first, the obstacle to the moral discipline of restraint, as the sūtra states, 'breaking the śīla and rules of conduct.' The word 'śīla' refers to the prātimokṣa precepts. The words 'rules of conduct' refer to dwelling with clear comprehension during coming, going, and so forth. Second, the obstacle to the moral discipline of collecting wholesome dharmas, as the sūtra states, 'destroying right view, abandoning extensive learning, and having superior conceit.' Third, the obstacle to the moral discipline of benefiting sentient beings, as the sūtra states, 'further causing immeasurable koṭis of sentient beings to fall into a vast precipice.' Next, the section showing the faults of the obstacle is as the sūtra states, 'transmigrating endlessly in the hells and so forth.' Finally, the section on the supreme benefits of hearing [the name of] the Buddha is as the sūtra states, 'up to swiftly perfecting the three clusters [of precepts].'
1.24
"Furthermore, Mañjuśrī, if sentient beings are stingy, greedy, jealous, praise themselves and disparage others, they shall fall into the three evil destinies, enduring extreme sufferings for immeasurable thousands of years. After enduring these extreme sufferings, when their lives end there, they will be reborn among humans as oxen, horses, camels, or donkeys, constantly beaten with whips, tormented by hunger and thirst, and ever carrying heavy burdens as they trudge along the roads. Or, if they manage to attain human form, they will be born into a base and lowly station as slaves or maidservants, driven by others and never independent. If in the past, while among humans, they had once heard the name of the Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, by virtue of this wholesome cause, they will now recall it again and take refuge with a sincere mind. Through the Buddha's spiritual power, they will be liberated from all sufferings, their faculties will become sharp and keen, they will be wise and broadly learned, constantly seeking the supreme Dharma and ever meeting good spiritual friends. They will forever sever the snare of Māra, shatter the husk of ignorance, dry up the river of afflictions, and be liberated from all birth, aging, sickness, death, sorrow, lamentation, pain, and anguish.
1.25
The Commentary states: This reveals the ability to eliminate obstacles to meritorious karma of the nature of cultivation. It also has three sections: first, the section revealing the intrinsic nature of the obstacle, as the sūtra states, 'stingy, greedy, jealous, praising oneself and disparaging others.' Here, stinginess and greed can obstruct the cultivation of loving-kindness (maitrī), because one does not bestow joy. Jealousy obstructs sympathetic joy (muditā), because one does not rejoice along with others. Praising oneself and disparaging others obstructs compassion (karuṇā), because it can cause distress and injury. All three generally obstruct the nature of equanimity (upekṣā), because they are defiled. This is stated in an expedient order, so there is no contradiction. Second, the section showing the faults of the obstacle is as the sūtra states, 'falling into the three evil destinies and enduring suffering.' Third, the section on the supreme benefits of hearing [the name of] the Buddha is as the sūtra states, 'up to forever shattering the four kinds of māras.' This is easily understood from the text.
1.26
"Furthermore, Mañjuśrī, if sentient beings take pleasure in discord, fighting and litigating with one another, disturbing both themselves and others; and through body, speech, and mind, they commit and multiply various evil karmas, constantly doing things that are unbeneficial to one another, plotting mutually to harm each other; calling upon the spirits of mountains, forests, trees, and burial mounds, killing living beings to take their blood and flesh to sacrifice to yakṣas, rākṣasas, and the like; writing their enemies' names, making their likenesses, and cursing them with evil sorcery; practicing bewitchment, poison-sorcery, and conjuring vetālas to cut off their lives and destroy their bodies—if these sentient beings get to hear the name of this Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, none of those evil things will be able to harm them. One and all, they will mutually generate minds of loving-kindness, benefit, and peace, without any harmful intentions or feelings of resentment, each feeling joy, being satisfied with what they themselves possess, not encroaching upon one another, and mutually benefiting each other.
1.27
The Commentary states: This reveals the ability to eliminate obstacles to the ten paths of wholesome action. It also has three sections: first, the intrinsic nature of the obstacle is as the sūtra states, 'taking pleasure in discord, up to multiplying various evil karmas.' 'Taking pleasure in discord': the three mental paths of action are all able to cause others to be separated from what they desire. 'Fighting and litigating with one another': the four verbal paths of action are discordant with reason, frequently provoking disputes. 'Disturbing both themselves and others': regarding the three bodily paths of action, when the three karmas achieve their results, they disturb others; if they do not achieve their results, they disturb oneself. Second, the faults of the obstacle mean that one's own evil invites others' plotting and harm, as the sūtra states, 'constantly doing things that are unbeneficial to one another, up to conjuring vetālas to cut off and destroy body and life.' Third, the section on supreme benefits means that one is already freed from harm in the present life, how much more so from future suffering? The text is clear and readily understood.
1.28
"Furthermore, Mañjuśrī, if there are the fourfold assembly—bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās—and other good men and good women of pure faith, who are able to receive and uphold the eightfold precepts for a year, or receive and uphold the training rules for three months, and with these wholesome roots make the vow to be born in the Western World of Sukhāvatī at the abode of the Buddha of Immeasurable Life (Amitāyus) to hear the True Dharma, but whose rebirth is not yet determined: if they hear the name of the Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, then when their lives are about to end, eight bodhisattvas will come, riding by supernatural powers, to show them the path, and they will spontaneously achieve apparitional birth within multicolored, jewel-adorned flowers in that realm. Or, some may because of this be born in the heavens; and though born in the heavens, their original wholesome roots will not yet be exhausted, so they will never again be reborn in any of the evil destinies. When their lifespans in the heavens are exhausted, they will be reborn among humans, either becoming cakravartins ruling over the four continents, possessing majestic virtue and autonomy, establishing immeasurable hundreds of thousands of sentient beings in the ten wholesome paths; or being born into prominent families of kṣatriyas, brāhmaṇas, or householders, possessing abundant wealth and treasures, overflowing storehouses, an upright and dignified appearance, complete with retainers, intelligent and wise, brave, healthy, and powerful like great athletes. If a woman hears the name of the Bhagavat, Bhaiṣajyaguru Tathāgata, and sincerely receives and upholds it, she will never again receive a female body in the future.
1.29
The Commentary states: This reveals the ability to eliminate obstacles to being reborn in happy places. This further has two parts: first, revealing the elimination of obstacles to being reborn happily in pure realms, as the sūtra states, 'being born in the World of Sukhāvatī.' Regarding the receiving and upholding of the eightfold precepts for a year or months, Master Mai says: '"For a year" refers to six days in each month throughout a year, namely the eighth, fourteenth, and fifteenth days of both the dark and light fortnights. "Or for three months" means that if one cannot keep the six fasts of each month for a full year, one can just keep the three long months of fasting in a year, namely the first month, the fifth month, and the ninth month. Fasting in the first month of each of the three seasons represents constantly cultivating goodness throughout a whole year.' This is because the Song edition says, 'constantly cultivating the six monthly fasts and the three yearly long fasts.' Chapter Thirteen of the *Mahāprajñāpāramitopadeśa* says: 'Holding the eight precepts on fast days is done because on these days, evil ghosts pursue people, seeking to snatch away their lives. Sages at the beginning of the kalpa taught people to keep the fast, but they did not take the eight precepts; they merely regarded not eating for one day as the fast. Later, when the Buddha appeared in the world, he instituted the eight precepts.' Question: Between the five precepts and the eight precepts, which is superior? Answer: Due to varied causes and conditions, both sets of precepts are equal, because their durations and components are mutually greater or fewer. Question: When one can achieve rebirth even with ten recitations of the name, why is rebirth not yet determined even when one is made to practice for a year? Answer: Because there is a difference between vigorous [resolve] and casual [practice]. As the *Mahāprajñāpāramitopadeśa* states: 'A vigorous mind at the moment of death surpasses a hundred years of practice.' Regarding 'spontaneous apparitional birth': as in the *Nirvāṇa Sūtra*, the woman from the mango tree was born from the blossom of a tree, which was called moisture-birth; in the pure land, being caused by a flower, why is it called apparitional birth? Master Mai says: 'Before conception, the tree has moisture. The lotus flower of the pure land gives apparitional birth to people.' Second, the ability to eliminate obstacles to being reborn happily in impure lands, as the sūtra states, 'Or, some may because of this be born in the heavens,' and so forth. This further has four parts: birth in heaven, cakravartin, noble and eminent status, and a male body, which are easily understood from the text.
1.30
*Ancient Traces of the Sūtra on the Original Vows of the Medicine Buddha*, Fascicle One (End)
2.1
*Sūtra on the Merits of the Original Vows of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata*
2.2
At that time, the youth Mañjuśrī addressed the Buddha, saying: "World-Honoured One, I vow that when the Semblance Dharma turns, I shall, through various skillful means, cause good men and good women of pure faith to hear the name of the Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, even awakening their ears with the Buddha's name while they are asleep. World-Honoured One, if regarding this sūtra they receive, uphold, read, and recite it, or explain and disclose it to others, or write it down themselves, or instruct others to write it down, revering and honoring it, making offerings to it with various flowers, incense, paste incense, powdered incense, burning incense, flower garlands, necklaces, banners, parasols, music and singing, placing it in a bag made of five-colored silk, sweeping and sprinkling a clean place, and setting up a high seat to enshrine it—at that time, the Four Heavenly Kings with their retinues, and other immeasurable hundreds of thousands of deities, will all go to that place to make offerings and guard it. World-Honoured One, wherever this precious sūtra circulates, if there are those who can receive and uphold it, by virtue of the merits of the original vows of that Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, and through hearing his name, one should know that in that place there will no longer be untimely deaths, nor will evil ghosts and spirits steal people's vital energy. Even if it has already been stolen, they will regain it as before, enjoying peace and ease in body and mind."
2.3
The Commentary states: The second major division is the section on exhorting living beings to attain benefit. In this there are five sections: first, the section on the vow to awaken [beings], as the sūtra states, 'I vow that when the Semblance Dharma turns, I shall, through skillful means, cause them to hear the name of the Tathāgata; because of receiving, upholding, and making offerings to this sūtra, heavenly multitudes will guard it and there will be no disasters or untimely calamities.'
2.4
The Buddha told Mañjuśrī: "So it is, so it is, just as you say. Mañjuśrī, if there are good men and good women of pure faith who wish to make offerings to that Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, they should first construct an image of that Buddha, set up a clean seat to place it upon, scatter various flowers, burn various types of incense, and adorn that place with various banners and streamers. For seven days and seven nights they should receive the eightfold fast precepts, eat pure food, bathe until clean and fragrant, and put on fresh, clean clothes. They should generate a mind free from defilement and turbidity, without anger or malice, giving rise to an equal mind of loving-kindness, compassion, sympathetic joy, and equanimity to bring benefit, peace, and happiness to all sentient beings, playing music, singing praises, and circumambulating the Buddha's image to the right. Furthermore, they should contemplate that Tathāgata's original vows and merits, read and recite this sūtra, ponder its meaning, and explain and disclose it. Whatever they wish and aspire for, all will be fulfilled: those who seek longevity will obtain longevity; those who seek wealth and abundance will obtain wealth and abundance; those who seek official rank will obtain official rank; and those who seek sons or daughters will obtain sons or daughters. If there is a person who suddenly has bad dreams and sees various ill omens, or strange birds gather, or a hundred bizarre portents appear in their dwelling, if this person reverently makes offerings to that Bhagavat, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata with all manner of wonderful requisites, the bad dreams, ill omens, and all inauspicious things will vanish completely and will not be able to cause harm. Or if there are terrors of water, fire, swords, poison, precipitous cliffs, fierce elephants, lions, tigers, wolves, bears, grizzly bears, venomous snakes, malignant scorpions, centipedes, millipedes, mosquitoes, and gnats, if they can sincerely recollect that Buddha and reverently make offerings, they will all be liberated from every terror. If another country invades and plunders, or thieves and rebels cause disorder, those who recollect and revere that Tathāgata will also all be liberated. Furthermore, Mañjuśrī, if there are good men and good women of pure faith who, throughout their entire lives, do not serve other devas, but solely take refuge with one mind in the Buddha, Dharma, and Saṅgha, and receive and uphold the prohibitive precepts, whether the five precepts, the ten precepts, the four hundred bodhisattva precepts, the two hundred and fifty bhikṣu precepts, or the five hundred bhikṣuṇī precepts; and among what they have received they happen to break or violate them, fearing that they will fall into evil destinies—if they can single-mindedly recite that Buddha's name and reverently make offerings, they will definitely not receive rebirth in the three evil destinies. Or if a woman, when about to give birth, suffers extreme agony, if she can with a sincere mind recite the name, worship, praise, and reverently make offerings to that Tathāgata, all her sufferings will be eliminated, and the child born will have all limbs and faculties complete, be upright and handsome in form, pleasing to all who see him, sharp-witted, intelligent, peaceful, seldom sick, and no non-humans will steal his vital energy."
2.5
The Commentary says: This is the second [section], the section on the Tathāgata's endorsement. In this there are two: first explaining the offerings, and later stating the benefits obtained. There are three kinds of offerings: First, material offerings, as the sūtra says: 'from fashioning and setting up images up to adorning that place.' Second, correct practice offerings, as the sūtra says: 'from observing the precepts for seven days up to having an impartial mind.' Third, offerings of the three karmas, as the sūtra says: 'from playing drums and music, singing praises up to expounding and elucidating.' There are three kinds of benefits obtained: First, the section on requests being fulfilled, as the sūtra says: 'from whatever is wished for up to gaining sons and daughters.' Second, the section on the eradication of what is loathed, as the sūtra says: 'from if someone should further up to they are also all liberated.' Third, the section on being freed from suffering caused by breaking the precepts, in which there are two: First, breaking the precepts in the present life and dreading future suffering, as the sūtra says: 'from furthermore, Mañjuśrī up to will certainly not be born in the three evil destinies.' Here, regarding the four hundred bodhisattva precepts: it is truly because the Tathāgata taught extensively or in brief according to what was suitable for beings to hear, so that the openings and combinings differ. The *Vaipulya Sūtra* speaks of four major and twenty-eight minor [precepts]; the *Yogācārabhūmi* speaks of four major and forty-five minor; the *Brahmajāla Sūtra* speaks of ten major and forty-eight minor; hence there are differences. However, this single text says 'twenty-four precepts' in the Song translation and 'one hundred and four precepts' in the Sui translation, because the various Sanskrit manuscripts had differences. Second, breaking the precepts in a past life and undergoing the pains of female childbirth, as the sūtra says: 'from if there is a woman up to none of the non-humans can steal their vitality.'
2.6
At that time, the Bhagavat said to Ānanda: "Such are the merits of that Buddha, the Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, which I have praised. These are the profound spheres of activity of the Buddhas, difficult to understand. Do you believe it or not?" Ānanda said to the Buddha: "Virtuous Bhagavat, I harbor no doubt or perplexity regarding the sūtras spoken by the Tathāgata. Why is this? The bodily, verbal, and mental karmas of all Tathāgatas are completely pure. Bhagavat, these discs of the sun and moon could be made to fall, and the king of mountains, Meru, could be made to tilt and shake, but what the Buddhas speak is never otherwise. Bhagavat, there are sentient beings whose faculty of faith is incomplete. Hearing of the profound spheres of activity of the Buddhas, they think: 'How could merely reciting the single name of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata yield such great merits and superior benefits?' Due to this disbelief, they instead give rise to slander. Throughout the long night, they lose great benefit and joy, falling into the evil destinies to cycle endlessly." The Buddha told Ānanda: "If these sentient beings hear the name of the Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata and uphold it with wholehearted devotion without giving rise to doubt, it is impossible for them to fall into the evil destinies. Ānanda, this is the profound sphere of activity of the Buddhas, difficult to have faith in and understand. That you are now able to accept it—you should know that this is entirely due to the Tathāgata's awesome power. Ānanda, all śrāvakas, pratyekabuddhas, and bodhisattvas who have not yet ascended the [bodhisattva] grounds are all unable to have faith in and understand it according to reality, with the sole exception of bodhisattvas bound to one [more] birth. Ānanda, human birth is difficult to obtain; faith, reverence, and respect for the Three Jewels are also difficult to obtain; to be able to hear the name of the Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata is yet more difficult than these. Ānanda, regarding that Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata's immeasurable bodhisattva practices, immeasurable skillful means, and immeasurable vast vows—if I were to expound them extensively for an eon or more than an eon, the eon might quickly come to an end, but that Buddha's practices, vows, and skillful means would never be exhausted."
2.7
The Commentary says: This is the third section, on the loss and gain of slandering or believing. This has four sections: First, the section on the Buddha's words being certain, as the sūtra says: 'from such are the merits I have praised up to what the Buddhas speak is never otherwise.' Second, the section on the decline and loss from slandering, as the sūtra says: 'from there are sentient beings up to cycle endlessly.' Third, the section on obtaining benefits from reverent faith, as the sūtra says: 'from the Buddha told Ānanda up to it is impossible for them to fall into the evil destinies.' Fourth, the section on urging beings to believe and accept, as the sūtra says: 'from Ānanda up to would never be exhausted.'
2.8
At that time, within the assembly there was a bodhisattva mahāsattva named Trāṇamukta (Deliverance), who arose from his seat, bared his right shoulder, knelt with his right knee on the ground, bowed forward with palms joined, and said to the Buddha: "Virtuous Bhagavat, when the Semblance Dharma is turning, there will be sentient beings troubled and oppressed by various afflictions, emaciated by chronic illness, unable to eat or drink, with dry throat and lips, seeing darkness in all directions, with the signs of death appearing before them. Parents, relatives, friends, and acquaintances weep and surround them; meanwhile, their own body lies in its original place, and they see the emissaries of Yama leading their conscious spirit before King Yama, the Dharma King. However, all sentient beings have an innate spirit who completely records whatever they have done, whether sin or merit, and hands it all over to King Yama, the Dharma King. At that time, that king interrogates the person, calculates what they have done, and passes judgment according to their sins and merits. If the relatives and acquaintances of that sick person at that time can take refuge in the Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata on their behalf, invite the saṃgha to recite this sūtra, light lamps in seven tiers, and hang up five-colored spiritual banners for prolonging life, it may be possible that their consciousness will return, seeing it clearly for themselves as if in a dream. Perhaps after seven days, or twenty-one days, or thirty-five days, or forty-nine days, when their consciousness returns, as if awakening from a dream, they will all remember and know for themselves the retributions obtained from their wholesome and unwholesome karma. Because they personally witness the retributions of karma, even at the risk of their lives they will not commit any evil karma. Therefore, faithful good men and good women should all uphold the name of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, and revere and make offerings to him according to their capability."
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