本願藥師經古迹 2
English (machine translation) 2
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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."
2.9
The Commentary says: This is the fourth [section], the section on initiating the images and aiding [the dying]. This has two sections: first, the section on that for which the aid is provided; second, the section on the superior benefits of the aid. The first, on that for which it is provided, is as the sūtra says: 'from when the Semblance Dharma is turning up to and passes judgment.' The term 'Yama' in Chinese means 'quelling and ceasing', because he enlightens sinful persons to put an end to manifold evils. Due to this very meaning, although he is included in the realm of ghosts, he is also called a Dharma King. This means that by the power of karma, the mental consciousness of the sick person manifests four objective components: first, the emissaries of Yama; second, one's own conscious spirit; third, King Yama; fourth, the innate spirit. The tradition explains that the fundamental consciousness is together with the body, hence it is called 'innate'. The spirit is capable of perfuming; and the expression 'completely records and brings to present to the Dharma King' is expressed as 'hands over'. Due to the awesome power of karma, it appears like the image of a spirit. As the *Jingtusanmei jing* says: 'Born together and named together, a single spirit is born together [with one].' As for the second, the section on the superior benefits of the aid, it is as the sūtra says: 'from if the relatives and acquaintances of that sick person at that time up to will not commit any evil karma.' In this, there are five assisting conditions: taking refuge in the Buddha, inviting the saṃgha, turning the Dharma, lighting lamps, and hanging banners. A lamp is illumination; a banner is a guide. Because they rescue from darkness and sinking, banners and lamps are required. Regarding the seven tiers and five colors, no explanation is given [in the sūtra]. If inferred through principle, it is to subdue the sins of the seven members [of body and speech] and harmonize the five directions. Regarding 'it may be possible that their consciousness will return', to set aside fixed karma, it says 'it may be possible'. Regarding 'perhaps after seven days up to forty-nine days', it is modeled on the intermediate existence (antarābhava) lasting for seven days. However, the latter three are spoken of with intervals of two sevens (fourteen days) to reveal that in actuality, [the consciousness] has not departed from the body. All commentators state that in truth the conscious spirit has never departed from the body.
2.10
At that time, Ānanda asked Bodhisattva Trāṇamukta: "Good man, how should one revere and make offerings to that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata? And how should one make the life-prolonging banners and lamps?" Bodhisattva Trāṇamukta said: "Virtuous one, if there is a sick person who wishes to be freed from the suffering of disease, one should observe the eightfold precepts for seven days and seven nights on that person's behalf, provide food and drink and other requisites according to one's capability to make offerings to the bhikṣu-saṃgha, and during the six periods of the day and night bow to and make offerings to that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, recite this sūtra forty-nine times, and light forty-nine lamps. One should fashion seven images of that Tathāgata, placing seven lamps before each image, with each lamp being as large as a cartwheel, keeping their illumination continuous for up to forty-nine days. One should make five-colored silk banners forty-nine spans in length. One should release diverse living beings up to forty-nine, and thereby one will be able to cross over perilous calamities and not be held by various untimely evil ghosts. Furthermore, Ānanda, when disasters and calamities arise for kṣatriya consecrated kings and the like—namely, the calamity of pestilence among the populace, the calamity of invasion and oppression by other states, the calamity of rebellion within one's own domain, the calamity of ominous changes in stars and constellations, the calamity of eclipses of the sun and moon, the calamity of unseasonable wind and rain, or the calamity of drought past its season—those kṣatriya consecrated kings and the like should at that time give rise to thoughts of loving-kindness and compassion toward all sentient beings, pardon all who are imprisoned, and make offerings to that Bhagavat Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata according to the previously stated method of offering. Due to these roots of goodness and the power of that Tathāgata's original vows, their country will immediately attain tranquility, wind and rain will be timely, the grain crops will ripen, all sentient beings will be free of disease and full of joy, in that country there will be no violent and evil yakṣa spirits afflicting sentient beings, all evil omens will immediately disappear, and the kṣatriya consecrated kings and the like will all increase in lifespan, physical strength, freedom from disease, and sovereignty. Ānanda, if queens, consorts, crown princes, royal sons, chief ministers, advisors, court ladies, hundred officials, or common people are tormented by illness and other calamities, they should also fashion five-colored spiritual banners, light lamps to perpetuate illumination, release living beings, scatter multicolored flowers, and burn various renowned incenses; their illnesses will be cured and their multiple calamities will be resolved."
2.11
The Commentary says: Below this is the fifth section, on questions and answers resolving doubts. In this there are two: first, questions and answers; second, resolving doubts. This is the first. In the answer there are two: first, answering regarding the calamity of illness, as the sūtra says: 'from Bodhisattva Trāṇamukta said up to spoken extensively.' What is said here concerns the maximum limit; even if it is not complete, it is not without superior benefits, as the previous text of the sūtra said 'make offerings according to one's capability.' The *Fashe jing* says: 'For the poor, even a single lamp will suffice.' Regarding 'placing seven lamps before each': Master Mai says, 'Before the image is a stand, on which seven-wheel lamps are made, shaped like cartwheels. Before each image-stand is placed one wheel-lamp, and on each wheel are arranged seven lamp vessels.' Later is the answer regarding national calamities. In this there are also two: calamities of the state domain, and calamities of the retinue, as the sūtra says: 'from furthermore, Ānanda up to their multiple calamities will be resolved.' It is not only the sick who are helped, but the king's calamities are also relieved; this is the meaning here. The country has seven calamities, which can be understood from the text. 'Consecrated kings' refers to the paramount lords of states at the time of ascending the throne, when the minor kings and all officials each take water from the four great oceans to pour upon their heads. Saying 'the state domain will attain tranquility' means the second and third calamities are eliminated. 'Wind, rain, and grain will be timely' means the sixth and seventh calamities are eliminated. 'Free of disease and without [evil] spirits' means the first calamity is eliminated. 'Evil omens disappearing' means the fourth and fifth calamities are eliminated. The calamities of the king's retinue can be understood from the text.
2.12
At that time, Ānanda asked Bodhisattva Trāṇamukta: 'Good son, how can a life that is already exhausted still be prolonged?' Bodhisattva Trāṇamukta said: 'Venerable Sir, have you not heard that the Tathāgata spoke of nine untimely deaths? For this reason I encourage the making of life-prolonging banners and lamps, and the cultivation of all merits. Because of cultivating merit, one finishes out one's life span without undergoing suffering or calamity.' Ānanda asked: 'What are the nine untimely [deaths]?' Bodhisattva Trāṇamukta said: 'There are sentient beings who contract an illness, and although it is slight, they have neither medicine nor caretakers; even if they happen upon a physician, he gives them improper medicine, so that they who truly should not have died meet with an untimely death. Furthermore, they believe in the perverse māras, non-Buddhists, and demonic sorcerers of the world, who falsely speak of misfortunes and blessings, whereupon they become terrified and shaken. Because their own minds are not upright, they divine and seek out misfortune, slaughtering various kinds of sentient beings to report to the spirits, summoning various spectres and demons, praying for blessings and boons, and hoping to prolong their years, but in the end they cannot attain it. Ignorant, confused, and believing in perverse and inverted views, they are eventually led to an untimely death, entering into hell with no time of release. This is named the first untimely death. Second is to suffer untimely execution by the laws of the king. Third is hunting, debauchery, indulging in lust, being addicted to alcohol, and unrestrained laxity, so that one's essential energy is untowardly seized by non-humans. Fourth is to be untowardly burned by fire. Fifth is to be untowardly drowned in water. Sixth is to be untowardly devoured by various vicious beasts. Seventh is to fall untowardly down a mountain precipice. Eighth is to be untowardly injured by poisons, sorcery, curses, vetālas, and the like. Ninth is to be distressed by hunger and thirst, unable to obtain food and drink, and thereby meet with an untimely death. These are the nine kinds of untimely death briefly spoken of by the Tathāgata. Beyond these, there are further immeasurable kinds of untimely [deaths], which can hardly be fully explained. Furthermore, Ānanda, King Yama holds jurisdiction over the recording of the registers of names in the world. If sentient beings are unfilial, commit the five inexpiable offenses, revile and dishonor the Three Jewels, destroy the laws between ruler and minister, or breach their faith and the precepts, King Yama, the Lord of Dharma, examines and punishes them according to the gravity of their offenses. For this reason, I now encourage all sentient beings to light lamps, make banners, release living beings, and cultivate merits, causing them to transcend pain and distress and not encounter numerous tribulations.'
2.13
The commentary says: This is the section on resolving objections. In it there are five parts: first, the objection; second, the determination; third, the interrogation; fourth, the explanation; and fifth, the conclusion. The meaning of the determination is that the nine kinds of untimely death are all indeterminate karma, being the fruit of similarity and uniform outflow of past karma, and because if one has auxiliary merit, it can be prolonged. As for the statement 'in the end they cannot attain it': indeed, killing living beings causes short life spans, and eating meat causes much sickness; how then could cutting off the life of others prolong one's own life? Although the illness contracted is slight, it destroys the karma for life span, causing untimely death and entry into hell—this is the meaning here. As for the meaning of the conclusion: if life is not prolonged, one falls under the jurisdiction of Yama; the textual phrasing may be understood from this.
2.14
At that time, there were twelve great yakṣa generals present together in the assembly: namely, General Kumbhīra, General Vajra, General Mekhila, General Antira, General Anila, General Śāṇḍilya, General Indra, General Pāyila, General Mahoraga, General Cindra, General Caundhura, and General Vikarāla. Each of these twelve great yakṣa generals had seven thousand yakṣas as attendants. With one voice, they addressed the Buddha, saying: 'World-Honoured One, having now received the majestic power of the Buddha, we have gotten to hear the name of the World-Honoured One, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, and no longer have the fear of the bad destinies. Leading one another, we are all of one mind, and unto the end of our bodily forms we take refuge in the Buddha, the Dharma, and the Saṅgha. We vow to shoulder all sentient beings, to bring about meaningful benefit, prosperity, and peace for them. In whatever villages, towns, kingdoms, cities, or solitary forests this sūtra is circulated, or where people uphold the name of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, revering and making offerings to it, our attendants and we will guard and protect those persons, causing them all to be liberated from all suffering and tribulations, and causing all their wishes and requests to be fulfilled. If there are those who suffer from illnesses and calamities and seek to be delivered, they should also read and recite this sūtra, tie our names with five-coloured threads, and only after their wishes are attained untie the knots.' At that time, the World-Honoured One praised the great yakṣa generals, saying: 'Excellent, excellent, great yakṣa generals! You who are mindful of repaying the kindness and merits of the World-Honoured One, Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata, should always benefit, enrich, and bring peace to all sentient beings in this way.'
2.15
The commentary says: Below this is the fifth part, on the great yakṣa generals obtaining benefit, repaying kindness, and achieving [their vows]. In this there are three parts: first, the compiler of the sūtra lists their names; next, the yakṣas' vows; and last, the Tathāgata's praise and approval. The textual phrasing may be understood from this.
2.16
At that time, Ānanda addressed the Buddha, saying: 'World-Honoured One, what should this Dharma teaching be named? How should we uphold it?' The Buddha told Ānanda: 'This Dharma teaching is named "Exposition of the Original Vows and Merits of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata"; it is also named "Exposition of the Spiritual Dhāraṇī of the Twelve Divine Generals' Binding Vows to Benefit Sentient Beings"; it is also named "Eradication of All Karmic Obscurations." You should uphold it in this way.' When the Bhagavat had spoken these words, all the bodhisattva-mahāsattvas, the great śrāvakas, kings, ministers, brāhmaṇas, householders, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and all the rest of the great assembly, having heard what the Buddha spoke, rejoiced greatly, faithfully accepted it, and practiced accordingly.
2.17
The commentary says: Below this is the third part, on hearing the name, rejoicing, and practicing. The statement 'you should uphold it in this way' answers the second question, because one should accept and uphold it according to the phenomena expressed by the three names.
2.18
Sūtra on the Merits of the Original Vows of Bhaiṣajyaguru-vaiḍūryaprabha Tathāgata
2.19
Ancient Traces of the Sūtra on the Original Vows of the Medicine Buddha, Fascicle Two (End)
Linked texts (1)
- 本願藥師經古迹 — Classical Chinese