The Medicine Buddha Sutra, Translated and Edited in English April 2026

The Medicine Buddha Sutra

Thus, have I heard. One time, while traveling and teaching throughout

several countries, the Bhagavat arrived at the magnificent city of Vaisali.

There, he sat beneath the Joyful Tree of Musical Breezes and was joined

by a great multitude of beings, both human and non-human. In

attendance was a retinue of highly cultivated bhikṣus, eight thousand in

number.

Accompanying them was a throng of bodhisattvas and great bodhisattvas,

thirty-six thousand in total. Also in attendance were kings and their

subjects, brahmins, laity, and a constellation of heavenly beings. This

great congregation respectfully gathered around the Buddha to hear his

teaching.

At that time, the Dharma Prince Mañjuśrī, with the Buddha’s omniscient

power, arose from his seat and came before the Buddha. Baring his right

shoulder and bowing upon his right knee with joined palms, the young

prince implored, “World-Honored One, we wish that you would speak to

us about the various Buddhas’ names and honorary titles, their great

vows, and their magnificent virtues.”

We hope that all who are within hearing of these words can become free

from karmic obstructions. Moreover, for the sake of sentient beings in the

Period of Semblance Dharma, we hope these beneficial words can make

them truly happy.”

Upon hearing this request, the World-Honored One praised Mañjuśrī,

“Excellent, excellent, Mañjuśrī! It is out of your deep and heartfelt

compassion for sentient beings that you have implored me to speak of the

Buddhas’ names and titles, original vows, and the virtues that accompany

them. This is to release sentient beings from their entanglements in

karmic obstructions and to bring peace and joy to those in the Period of

Semblance Dharma. Now, for your benefit,

“I am going to speak. You should listen attentively and contemplate

carefully what I am going to say.”

“Splendid!” replied Mañjuśrī. “We are most happy to hear from you.”

The Buddha thus began to speak, “Mañjuśrī, east of here, beyond Buddha

lands as innumerable as the sands of the Ganges River, there exists a

Buddha world called the Land of Lapis Luzuli Light, where the Medicine

Buddha of Lapis Lazuli Light presides. Adorned with sacred titles, this

Buddha is commonly honored as ‘Worthy One,’ ‘Truly All-Knowing,’

‘Perfect in Knowledge and Conduct,’ ‘Well-Gone,’ ‘Knower of the

World,’ ‘Unsurpassed,’ ‘Tamer,’ ‘Teacher of Heavenly and Human

Beings,’ ‘Awakened One,’ and ‘Bhagavat.’

“Mañjuśrī, twelve great vows arose from the heart of the World-Honored

Medicine Buddha of Lapis Lazuli Light as he advanced upon the bodhisattva

path. These vows were made with the heartfelt wish that all sentient

beings might fulfill their aspirations.

“The first vow is this: ‘In a future lifetime, may I attain Anuttara-Samyak-

Saṃbodhi. Thus, my body shall be one of bright radiance, shining forth in

blazing illumination, without measure, boundary, or limitation, lighting

up innumerable worlds. This body will be adorned with the thirty-two

marks of excellence and the eighty noble qualities that accompany the

form of the True Man. May all sentient beings be likewise brilliant and

adorned in body, completely equal to me.’”

“The second vow is this: ‘In a future lifetime, upon my enlightenment,

may my body be as clear as pure crystal, flawless and impeccable within

and without. May it be of boundless radiance and majestic virtue, of

serene, abiding goodness. May this body be a magnificent, blazing net of

glory, more brilliant than the sun and moon, able to embrace and awaken

even those beings caught in the depths of profound darkness and gloom.

Thus shall all beings accomplish their endeavors according to their

intentions.’

“The third vow is this: ‘In a future lifetime, upon my enlightenment, may

I enable all beings to gain an abundance of things most useful and

enjoyable, eliminating all scarcity or want. This I will accomplish through

boundless wisdom and skillful means beyond measure.’

“The fourth vow is this: ‘In a future lifetime, upon my enlightenment,

may all sentient beings choose to follow the peaceful way of bodhi instead

of traveling the path of evil. If there are beings who are proceeding via the

śrāvaka or pratyekabuddha vehicle, may they become engaged by means

of the Great Vehicle.’

“The fifth vow is this: ‘In a future lifetime, upon my enlightenment, may

sentient beings beyond number practice wholesome living and uphold all

precepts according to my teachings. Through the commitment to

actualize the Dharma, may they accomplish the Tri-vidhāni Śīlāni (the

three categories of bodhisattva precepts). When beings violate any

precept, their purity can be restored, and they can avoid falling into the

suffering realms simply upon hearing my name.’”

“The sixth vow is this: ‘In a future lifetime, upon my enlightenment, I vow

to aid all sentient beings who suffer from any form of malady. I vow to

relieve those whose bodies are deformed, who lack their complete sense

organs, who lack beauty and appeal, or who are simple-minded or

foolishly stubborn. Those who are blind, deaf, raspy-voiced, or mute; who

suffer from palsied or crippled limbs; who are hunchbacks, lepers, or

insane; or who encounter any other form of infirmity—all these shall,

after hearing my name, gain optimum health and intuitive mastery of all

knowledge and skills. They shall find themselves in complete possession

of all sense organs and no longer experience the suffering of illness.’

“The seventh vow is this: ‘In a future lifetime, upon my enlightenment, if

there are any sentient beings who are tormented by illness, who have no

hope of release or respite from their suffering, who are without doctors or

medicine, or who have no family members or other

caregivers to assist them; who are homeless or impoverished, or are

suffering in any way, I vow that once the sound of my name has

penetrated their ears, all illness shall cease, and they shall find serene

contentment in body and mind. They shall be surrounded by family and

caregivers, and all that they have previously lacked shall become

abundantly available to them, even unto the actualization of

Buddhahood.’

“The eighth vow is this: ‘In a future lifetime, upon my enlightenment, if

there are any women who feel coerced or oppressed by the many

disadvantages of the female form and have given rise to the desire to let

go of that form, they shall, after hearing my name, be transformed into

the male form. Accompanying this form are all the characteristics of the

True Man, even unto the attainment of Buddhahood.’

“The ninth vow is this: ‘In a future lifetime, upon my enlightenment, all

who are caught in the net of evil shall be released from their

entanglement in heterodox practices. If there are those who have fallen

into the dark forest of evil views, they shall all become established in the

correct perspective and gradually assume the practice of all the

bodhisattvas’ disciplines, quickly actualizing Buddhahood.’

“The tenth vow is this: ‘In a future lifetime, upon my enlightenment, if

there are any sentient beings who, due to the enforcement of local laws,

find themselves sentenced to flogging, incarceration, torture, execution,

or any other manner of brutal punishment, they shall be aided by hearing

my name. For those who are insulted, humiliated, or in abject misery, or

who are oppressed by burning anxiety, suffering in both body and mind,

if they hear my name, then, due to the power of my awe-inspiring

spiritual élan, all shall gain release from their suffering and woes.’

“The eleventh vow is this: ‘In a future lifetime, upon my enlightenment, if

there are any sentient beings who commit wrongdoings due to the agony

of hunger and thirst, they shall be aided by hearing my name and

concentrating upon it. First, by providing exquisite delicacies, I will bring

about their complete bodily satisfaction and contentment. Physically

sated, they may then enjoy the wondrous flavor of the Dharma and

become established in spiritual satisfaction and contentment.’

“The twelfth vow is this: ‘In a future lifetime, upon my enlightenment, if

there are any sentient beings who are without clothing due to poverty,

who suffer day and night the afflictions of extreme heat and cold and the

torment of insects, they shall be aided by hearing my name and

concentrating upon it. They shall be afforded that which they wish: the

acquisition of many kinds of exquisite clothing, precious gems for

adornment, flowered hair ornaments, perfumed ointments, and musical

entertainment.’”

“The full enjoyment of all these things shall evoke their complete

satisfaction and contentment.’

“Mañjuśrī, these are the twelve supremely subtle and wonderful vows of

the World-Honored Medicine Buddha of Lapis Lazuli Light, Worthy One,

Truly All-Knowing, while he was practicing the bodhisattva path.”

Again, the Buddha said to Mañjuśrī, “Even in one or more kalpas, I could

not finish speaking of the magnificent vows the Medicine Buddha pledged

while on the bodhisattva path, nor fully describe the wonders of the

pristine Buddha land he attained. I can tell you this Buddha land is

infinitely pure. There are no women’s forms, no lower forms of rebirth

and no sounds of suffering. The land itself is made of pure lapis lazuli,

with ropes of gold bordering the paths. There are magnificent palaces and

pavilions with spacious windows strung with nets, all made of the seven

precious gems.

“The virtue and magnificence of this Buddha land is no different from

that of the Western Pure Land. In this Buddha realm, among the

innumerable bodhisattvas, there are two bodhisattvas at the highest level,

preceding Buddhahood.

Their names are Radiant Sunlight Bodhisattva and Radiant Moonlight

Bodhisattva. Both bodhisattvas are skillful in upholding the Medicine

Buddha’s Dharma. Thus, Mañjuśrī, all good men and women who have

confidence and faith should vow to be born in this Buddha land.”

Continuing in this manner, the World-Honored One said to Mañjuśrī,

“There are sentient beings who do not know the difference between

beneficial and harmful conduct.

“Bent on acquiring and maintaining advantages for themselves alone, they

remain greedy and close-fisted, unaware of the beneficial fruit of giving.

Ignorant, and therefore lacking any trust in the merit of giving, they

desperately accumulate and guard their material riches. Thus, upon

meeting a beggar, they experience suffering from the knowledge that they

will receive nothing in return for their donation. So strong is their

attachment to their riches that to part with even a portion is like parting

with a portion of their own flesh.

“Mañjuśrī, there are innumerable sentient beings who, being stingy and

greedy, amass great resources and wealth. Yet they are incapable of

enjoying that which they have accumulated for themselves, let alone

sharing any of their wealth with parents, spouses, stewards, servants, or

beggars.

“Those sentient beings who die in this frame of mind will be reborn in

either the hungry ghost or animal realm. However, since while in the

human realm they temporarily had the chance to hear the name of the

Medicine Buddha, upon remembering this Buddha’s name, they shall at

once be reborn in the human realm. Influenced by the memory of that

past-life experience and the suffering of the lower realms, they are willing

to forego the enjoyment of sensual pleasures and instead enter into

activities of generosity, even praising the efforts of others who give. They

are no longer attached to their possessions and are gradually willing to

share parts of their bodies, as well as the remainder of their wealth and

possessions.

“And Mañjuśrī, there are sentient beings who break the precepts even

though they have received the Buddha’s teachings about them. There are

those who do not break the precepts per se, but who nonetheless violate

rules and regulations pertaining to daily life. Then there are those who

are successful in upholding the precepts and adhering to the rules and

regulations of daily life, yet they do not possess right view. Some sentient

beings have right view, but waste or avoid the opportunity to further their

learning and thus cannot encounter the deep and profound meaning of

the Buddha’s teachings.”

“Others pursue opportunities to learn but do so with an arrogant attitude.

Because this conceit obscures their minds, they still consider themselves

as right and others as wrong. This mindset leads them to criticize the

Dharma and undermines their understanding of the truth. As they

ignorantly slander the Dharma and incorrectly practice the Dharma, they

harmfully influence others, causing them to fall into a dangerous pit. All

these beings shall find themselves endlessly migrating in the lower

realms.

“However, if these beings are able to hear the name of the Medicine

Buddha of Lapis Lazuli Light, they can give up their harmful practices and

undertake all beneficial ones, no longer entering any lower realms.

“There are some who cannot at once abandon their unwholesome

practices and will fall into the lower realms. Here, through the power of

the Buddha’s vows, when they eventually hear the Buddha’s name

chanted even for a moment, their existence in the lower realms will end,

and they will be reborn in the human realm. Then they will gain right

view and right diligence and properly attain the mind of joy. Thereupon,

they are able to give up conventional living to initiate monastic life. They

can receive and uphold the precepts without violation. By taking

advantage of opportunities to hear the Dharma with right view, they

become capable of understanding it on a deep and profound level. “No

longer ignorantly slandering the Dharma and incorrectly practicing the

Dharma, they gradually develop bodhisattva characteristics and quickly

gain all-embracing completeness.

“Mañjuśrī, if there are sentient beings who are stingy, greedy, jealous,

boastful of themselves, and slanderous of others, they will fall into the

three lower realms for innumerable thousands of years. After they have

endured severe pain and suffering there, they will be born once again in

the Sahā world, but as cows, horses, camels, or donkeys. These animals

must bear heavy loads and walk long distances. Constantly subjected to

whipping, thirst, and hunger, they are driven to exhaustion and anguish.

“Or such beings are born as humans, but must endure life in lowly,

despicable states of existence. As the servants and slaves of others, they

are constantly commanded to labor with no freedom for themselves.

“If, however, in former lives in the human realm they have heard the

name of the Medicine Buddha of Lapis Lazuli Light and are able to

remember it, they can wholeheartedly take refuge in the Buddha. Because

of the strength of this Buddha’s unique spiritual élan, they are liberated

from all their sufferings. All their faculties are keen, and they are wise and

learned, constantly seeking the superlative Dharma. They are able to meet

beneficial friends who encourage their development of virtue. They

forever cut the net of demonic entanglements, break through the shell of

ignorance, and cease the river of deluded thoughts. They are set free from

worry, suffering, agitation, birth, old age, illness, and death.

“Again, Mañjuśrī, if there are sentient beings who are habitually contrary

and divisive, who engage in fighting and litigation, aggravating and

disturbing both self and others by means of body, speech, and mind,

these beings increase the occurrence of malevolent deeds. They call upon

spirits that reside in mountains, forests, trees, or tombs, such as yakṣas or

rākṣasas, who in turn may slay animals and offer up their blood and flesh

in acts of sacrificial worship.

“Then these sentient beings write the name of the person they hold a

grudge against and make an image in his or her likeness, using wizardry

to cast a curse upon it. They engage in sorcery and use magical potions to

harm the subject of their evil practices. They even use spells to raise the

dead, who, at their bidding, harm or kill the intended victim.”

“However, if in the midst of harming by such means they hear the name

of the Medicine Buddha of Lapis Lazuli Light, all their vicious intentions

will no longer have a harmful effect. Gradually, the compassionate mind

will arise in the perpetrators and their victims, benefiting both with the

presence of peace and joy. With the minds of hatred, destruction, and

harm no longer present, each individual is happy and content with what

he or she has received in its place. They no longer consider it necessary to

abuse or invade one another but instead find abundant mutual benefit.

“Again, Mañjuśrī, concerning the bhikṣu and bhikṣuṇī, layman and

laywoman, and good men and women of pure faith, if they receive and

uphold the Eight Purification Precepts for one year or even for three

months, they will have established good roots. Due to their cultivation,

they wish to be reborn in Amitābha Buddha’s Pure Land of Ultimate Bliss

in order to hear and learn the correct Dharma. However, they may not yet

have fully developed the necessary resolve to be reborn there.

“In this circumstance, when they approach the end of life, if they hear the

name of the Medicine Buddha, eight great bodhisattvas will come to their

aid: Maha Mañjuśrī Bodhisattva, Maha Avalokiteśvara Bodhisattva,

Mahasthamaprapta Bodhisattva, Maha Aksayamati Bodhisattva, Maha

Ratnacandanapuspa Bodhisattva, Maha Bhaisajyaraja Bodhisattva, Maha

Bhaisajyasamudgata Bodhisattva, and Maha Maitreya Bodhisattva. Gliding

through the sky, they show these beings the path to the Pure Land of

numerous precious, multicolored blossoms, where each is instantly

reborn in the heart of a flower.

“Or, if the resolve of these beings is weaker still, they will be reborn in

one of the heavenly realms. Despite this rebirth, their good roots remain

intact. Therefore, after their life span in the heavenly realms, they will not

be reborn in any of the lower realms, but instead will return to be born in

the human realm. There they may be born as a cakravartin, a world

sovereign of great virtue who effortlessly unites the four continents,

peacefully establishing unlimited sentient beings in the ten good ways.

“Or they may be born as a kṣatriya, a brāhmaṇa or a member of a

prominent and prosperous family with numerous relatives and

overflowing abundance of wealth and material possessions. They will

have a pleasing appearance and be astute, wise, courageous, and valiant,

possessing physical health, strength, and energy. Or, if they were

previously women and were able to hear the name of the Medicine Buddha

of Lapis Lazuli Light and wholeheartedly receive and uphold it, they will

not again receive a woman’s form.

“Mañjuśrī, at the time of his enlightenment, and due to the strength of his

original vows, the Medicine Buddha of Lapis Lazuli Light was capable of

seeing numerous sentient beings encountering various forms of illness,

such as emaciation, yellow fever, and disorientation due to magical

practices. He also observed them suffering due to premature demise, or

unexpected or violent death.

“Wanting to relieve these beings’ suffering and illness, and to fulfill all

that they sought, he then, at that moment, entered into the samādhi

called Eliminating the Suffering and Agitation of All Beings. Upon

entering meditative absorption, a great light emanated from the crown of

the Buddha’s head. Immersed in this light, the Buddha then recited a

great dhāraṇī:

Namo Bhagavate Bhaiṣajyaguru-vaiḍūrya-prabhā-rājāya tathāgatāya

arhate samyak-saṃbuddhāya. Tadyathā:

Om bhaiṣajye bhaiṣajye mahā-bhaiṣajya samudgate svāhā.

“After he uttered the dhāraṇī amid such great light, the earth began

trembling and sent forth great radiance. All sentient beings’ illnesses and

suffering were healed, and they enjoyed total ease of body and mind.

“Mañjuśrī, if you see men and women who suffer from illness, you should,

with a devoted heart and mind, help bathe them, cleanse their mouths,

and administer food, medicine, or water that has been purified through

one hundred and eight recitations of the dhāraṇī. All their illness and

suffering shall thereupon be extinguished.

“If there is something they wish for, by reciting the dhāraṇī

wholeheartedly, they shall obtain it. Thus, they shall enjoy long lives free

from illness. After their lives have come to an end, they shall be reborn in

the realm of the Medicine Buddha, where, without any regression, they

advance to supreme enlightenment.”

“Mañjuśrī, there are men and women who wholeheartedly, earnestly, and

respectfully make offerings to the Medicine Buddha of Lapis Lazuli Light,

and who often uphold this dhāraṇī without neglect, never forgetting it.

“Also, Mañjuśrī, there are men and women of pure faith who have the

opportunity to hear and recite all the titles of the Medicine Buddha of Lapis

Lazuli Light; who chew on the teeth-cleansing twig, rinse their mouths,

and bathe their bodies before offering fragrant flowers, incense, and

various kinds of devotional music to the image of the Medicine Buddha.

“Then there are those who record or copy the sutra, or teach others to

transcribe it; who listen to the sutra and understand its meaning, and

thereafter wholeheartedly uphold it. If there is a monastic who specializes

in teaching the practice of the Medicine Buddha, one should offer all that

is necessary for daily living, ensuring that the teacher lacks nothing. All of

those mentioned shall thereupon be protected and held in the awareness

of all Buddhas; that which they wish for shall be fulfilled on their path to

enlightenment.”

At that time, Mañjuśrī spoke to the Buddha, “World-Honored One, I vow

that at the time of the Period of Semblance Dharma, through various

skillful means, I will make it possible for all good men and women of pure

faith to hear the titles of the World-Honored One, Medicine Buddha of

Lapis Lazuli Light.

“Even while asleep, they shall be able to awaken to the truth upon

hearing this sound in their ears.

“I will also make possible the upholding of this sutra through various

skillful means, such as recitation, explication of its profound meaning,

self-practice through transcribing, or teaching others to transcribe it.

Other means include respectfully making offerings to the sutra itself by

cleaning and purifying its environment and preparing an elevated place,

such as an altar, upon which the sutra can be placed.

“Having made silk bags of the five colors and placing the sutra therein,

one can make offerings of various fragrances of flowers, pastes, powders,

and incense, along with garlands of precious gems and jade, parasols,

banners, and devotional music. Upon the completion of these offerings,

the Four Heavenly Kings and their retinues of hundreds of thousands of

heavenly beings shall arrive at that place and offer their protection.

“World-Honored One, wherever this precious sutra is introduced and

practiced, due to the virtue of the original vows of the Medicine Buddha of

Lapis Lazuli Light, the hearing of his titles, and the upholding of this

sutra, that place shall be free from the occurrence of any violent deaths.

Those living in that area shall not be deprived of their vital energy. If

some have been deprived of their vital energy in this manner, it shall be

restored to them, and they shall enjoy peace of body and mind.”

The Buddha then responded to Mañjuśrī, “Yes! Yes! It is as you have said,

Mañjuśrī. If there are men and women of pure practice who desire to

make offerings to the World-Honored One Medicine Buddha of Lapis

Lazuli Light, they should first place an image of that Buddha in a clean

and peaceful place, and surround it with various flowers, fragrant burning

incense, and colorful streamers and banners.

“For seven days and nights, they should uphold the Eight Purification

Precepts, eat vegetarian meals, bathe their bodies so as to become clean

and fragrant, and wear clean clothing. A mind free from turbidity, anger,

and the desire to harm will give rise to a beneficial mind of peace, loving-

kindness, compassion, joy, equanimity, and equality toward all sentient

beings.

“They should circle the Buddha image in a clockwise direction,

drumming and singing songs of joyous praise. They should also

contemplate the Buddha’s vows of great virtue, study and recite this sutra,

consider its meaning, and speak in order to reveal its profound teaching.

“If these pure practices are followed, all their wishes shall be granted:

those who seek long life shall gain long life; those who seek abundant

wealth shall gain abundant wealth; those who seek an important post

shall obtain such; and those who seek the birth of a male or female child

shall likewise be granted their wish.”

“If one unexpectedly experiences nightmares, apparitions, the ominous

gathering of strange birds, or the arising of various strange phenomena

around his or her residence, should he or she respectfully make offerings

of numerous exquisite material objects, all these omens shall disappear

without causing any harm.

“If there are those who encounter fears due to flood, fire, calamities of

warfare, near-death experiences, or vicious wild creatures such as

elephants, lions, tigers, wolves, brown bears, poisonous snakes,

scorpions, centipedes, millipedes, mosquitoes, and biting flies, when they

wholeheartedly contemplate the Buddha and respectfully make offerings

to him, all their fears shall subside.

“If they fear invasion by other countries, internal rebellions, or the

activities of robbers and thieves, upon respectfully contemplating the

Buddha, they shall find relief from these fears.

“Again, Mañjuśrī, let us suppose that good men and good women of pure

faith, who even unto death have not followed the path of any other faith,

take refuge in the Buddha, the Dharma, and the Saṅgha, and uphold the

various sets of precepts, such as the five precepts, the ten precepts, the

four hundred bodhisattva precepts, the two hundred and fifty bhikṣu

precepts, and the five hundred bhikṣuṇī precepts.

“If, in the midst of upholding these precepts, they violate any of them and

thus become fearful of falling into the three lower realms upon rebirth,

should they become absorbed in contemplation of the Buddha’s titles and

respectfully make offerings, they can be certain of no further rebirth in

these realms.

“When an expectant mother experiences the pains of labor, by chanting

the Buddha’s name as an offering, all her fears and pain shall be removed.

Due to the smooth delivery, the form and five faculties of the baby shall

be perfectly complete. His or her countenance shall be very pleasant,

such that people will delight upon seeing the child. This child shall be

inherently astute, enjoy a peaceful existence, and encounter little illness.

No non-human being shall be capable of seizing that child’s vital energy.”

At that time, the World-Honored One spoke to Ānanda, saying, “Thus I

praise all the virtues of the World-Honored One Medicine Buddha of Lapis

Lazuli Light. This virtuous state is shared by all Buddhas as a result of

their deep and profound practice, yet it is very difficult for ordinary

people to understand. How about you, Ānanda—do you trust this?”

Ānanda replied, “World-Honored One, with regard to the sutra spoken

by the Buddha, I have absolutely no doubts concerning it. Why is this so?

Because all the activities proceeding from the Buddha’s body, speech, and

mind are already completely pure. Even though the sun and moon may

fall from the sky, and even though the tallest mountain may collapse, the

words of every Buddha are not subject to change.

“World-Honored One, there are many beings who are not equipped with

the roots of faith. Upon hearing the description of the profound state

shared by all Buddhas, these beings question why such a multitude of

remarkable benefits would accrue to one who simply contemplates and

recites the titles of the Medicine Buddha of Lapis Lazuli Light. Due to this

lack of trust, they even go so far as to engage in slander. As a result, they

remain in the endless darkness of ignorance, lose the opportunity for

great benefit and happiness, and repeatedly fall into the various lower

realms.”

The Buddha then spoke to Ānanda, saying, “For those particular sentient

beings, if they hear the titles of the World-Honored Medicine Buddha of

Lapis Lazuli Light and uphold them without doubt or bewilderment, there

is no need even to be concerned about falling into the lower realms of

rebirth.

“Ānanda, this is the deep and profound practice of all Buddhas, found

difficult to believe and understand by most. Your comprehension of this

can also be ascribed to the power of the Buddha’s practices. All śrāvakas,

pratyekabuddhas, and bodhisattvas who have not yet ascended the first of

the ten stages of bodhisattva development are not yet able to understand

and know the true nature of this practice. Only those bodhisattvas who

will attain Buddhahood in their next lifetime are capable of true

understanding.

“Ānanda, it is difficult to be reborn in human form. Having faith and

respect in the Triple Gem is also not easy. Most difficult to achieve,

however, is the opportunity to hear the titles of the World-Honored

Medicine Buddha of Lapis Lazuli Light. Ānanda, the Medicine Buddha of

Lapis Lazuli Light has practiced endless bodhisattva disciplines, developed

innumerable wonderful skillful means, and achieved countless great vows.

Were I to elaborate upon this Buddha’s disciplines, skillful means, and

vows for one kalpa or more, I could not describe them completely, for

they are vast and limitless.”

Subsequently, a great bodhisattva named Rescuing Aid Bodhisattva arose

from the assembly. With his right shoulder bared, and bowing upon his

right knee with joined palms, he respectfully said to the Buddha, “Great

Virtuous World-Honored One, during the Period of Semblance Dharma,

there will be many sentient beings who become trapped by various kinds

of suffering and adversity. They will experience long periods of illness

and grow weak and feeble. Unable to eat or drink, their lips and throats

will become parched and dry. No matter where they look, they shall see

only darkness and exhibit all the symptoms of approaching death.

“Their mothers, fathers, relatives, and friends will gather around them,

weeping and wailing. However, unaware of the concern that surrounds

them, those lying on their deathbeds will experience the arrival of the

Judgment King of Hell’s messenger, who escorts the consciousness of the

dying into the presence of the King.”

Subsequently, these beings clearly recollect all their own deeds, both

good and bad, record them, and deliver their lists of deeds to the

Judgment King of Hell. Thereafter, the King will interrogate them, and

after considering the number of good and bad deeds, he will render an

appropriate decision concerning their lives.

“If, at that time, the parents, relatives, and friends of those who are sick

take refuge in the World-Honored Medicine Buddha of Lapis Lazuli Light;

request many monastics to recite this sutra; light seven layers of lamps;

display the five-colored longevity banners; or undertake any similar

practices on behalf of those who are sick, their consciousness may return

after seven, twenty-one, thirty-five, or forty-nine days.

“When their consciousness returns, it is like waking from a dream.

Through this experience, they remember all their good and bad deeds as

well as the karmic retribution, thus proving to themselves the connection

between cause and effect. Thereafter, they will no longer engage in

activities that create bad karma.

“Therefore, all good men and women of pure faith should receive and

uphold the titles of the Medicine Buddha of Lapis Lazuli Light according to

their ability and respectfully make offerings to him.”

Then Ānanda asked Rescuing Aid Bodhisattva, “How should one make

offerings to the Buddha? Furthermore, concerning the longevity banners

and lamps, how should one engage in this type of activity?”

Rescuing Aid Bodhisattva said, “Great Virtuous One, if there are sick

people who seek relief from their suffering, those who care for them can,

on their behalf, uphold the Eight Purification Precepts for seven days and

nights. According to their means, they can make offerings of food, drink,

and other material necessities to monastics.

“Throughout the day, they can bow and make offerings before the World-

Honored Medicine Buddha of Lapis Lazuli Light, recite this sutra forty-nine

times, and light forty-nine lamps. They can create seven images of the

Buddha and place seven lamps in front of each. The glow from each lamp

should be as large as the circumference of a wheel of a cart, and the

radiant brightness should never be extinguished during the forty-nine

days.

“They can assemble the splendid five-colored longevity banners, each

composed of forty-nine sections of three finger-lengths. They can also set

free forty-nine living beings of various kinds. Through these activities,

sick individuals are supported in overcoming danger and distress and are

immune from being held hostage by any evil spirit.

“Again, Ānanda, if calamities such as epidemics, invasions, internal

rebellions, strange changes in constellations, solar and lunar eclipses,

untimely wind and rain, or drought arise in a country, the ruler of that

country should give rise to a heart and mind of compassion for all

sentient beings and grant amnesty to all who are imprisoned.

“In accordance with what I have previously suggested concerning

offerings, they may also make offerings to the World-Honored Medicine

Buddha of Lapis Lazuli Light on behalf of all sentient beings. Because of

these good roots and the strength of the Buddha’s original vows, that

country will quickly attain peace and stability. The wind and rain will

arrive according to the seasons, and the harvest will be bountiful.

“All sentient beings will be free from illness and experience happiness.

Within that country there will be no yakṣas, demons, or other spirits that

harass sentient beings, and all evil phenomena will instantly disappear.

Because the ruler engages in these activities on behalf of the populace, he

shall remain energetic and enjoy a long life free from illness, abiding in

perfect ease.”

“Ānanda, if the king, queen, the king’s consorts, the prince, high-ranking

officials, prime ministers, palace servants, officials, and the general public

become troubled by illness or other difficulties, these people should

assemble the five-colored longevity banners and light the lamps of

continuous illumination. They should also set free a multitude of sentient

beings, scatter multicolored flowers, and light numerous kinds of incense.

Thereafter, they shall recover from the illness they have suffered and be

released from their many difficulties.”

Ānanda asked Rescuing Aid Bodhisattva, “Good man, how is it that a life

at its end can still be lengthened and benefited by these practices?”

Rescuing Aid Bodhisattva replied, “Great Virtuous One, have you not

heard of the nine kinds of unfortunate death that the Buddha has spoken

about? It is because of this that I encourage the assembling of longevity

banners, the lighting of lamps, and the cultivation of various blessings

and virtues, so that one does not have to experience suffering throughout

one’s life.”

Ānanda then asked, “What are the nine kinds of unfortunate death?”

Rescuing Aid Bodhisattva responded, “For example, there are sentient

beings who suffer from minor illnesses and find themselves without a

doctor, medicine, or caregiver. Even though they may eventually find a

doctor, they are administered the wrong medicine. Because the illness is

minor, they are not expected to die, but unfortunately, they do.

“Some of these beings believe in harmful heterodox and magical

practices, seeking evil teachers who presumptuously predict disaster or

good fortune. Thereupon, their lives become unstable and fearful, and

their hearts and minds are turned in the wrong direction. Unsure of

themselves, they seek methods of divination to predict disasters, and they

kill various sentient beings as sacrifices in order to ask for blessings and

protection from the deities and spirits of mountains and rivers. Although

they hope to extend the duration of their lives, it eventually becomes clear

that they cannot do so. Due to their foolishness and confusion, they

believe in inverted and evil views and subsequently suffer an unfortunate

death. They are then reborn in hell without hope for release. This is what

is referred to as the first unfortunate death.

“The second kind of unfortunate death is execution due to the laws of a

particular country. The third kind of unfortunate death comes about

because of an indulgent lifestyle, which consists of hunting for pleasure,

carousing, drinking, and engaging in lewd and licentious behavior. As a

result of such idle ways, death occurs when non-human beings snatch

their vital energy.

“The fourth kind of unfortunate death is burning. The fifth kind of

unfortunate death is drowning. The sixth kind of unfortunate death is

being devoured by vicious beasts. The seventh kind of unfortunate death

is plummeting from a mountain cliff. The eighth kind of unfortunate

death is caused by poison, a curse, or a zombie. The ninth kind of

unfortunate death is caused by severe hunger without relief.

“These are the unfortunate deaths that the Buddha briefly spoke about.

Here, we have mentioned nine kinds, but there are numerous others as

well. It would be difficult for me to mention them all.

“Again, Ānanda, the Judgment King of Hell is primarily in charge of the

record book of both good and evil deeds. If there are sentient beings who

do not respect their parents, commit one of the five violations, damage or

slander the Triple Gem, break the laws of their country, or violate the five

precepts, the Judgment King of Hell will weigh and evaluate their deeds

and punish them accordingly. This is the reason I now encourage all

sentient beings to light lamps, assemble longevity banners, and cultivate

merit through the practice of releasing captive beings, so that they may

pass through suffering and distress without difficulty.”

In the midst of this gathering, there were Twelve Yakṣa Generals who

had been in attendance throughout the entire assembly. Their names

were: General Kumbhīra, General Vajra, General Mihira, General

Andira, General Majira, General Śaṇḍira, General Indra, General Pajra,

General Makura, General Sindura, General Catura, and General

Vikarāla.

These Twelve Yakṣa Generals, each with his own seven-thousand-

member retinue, raised their voices in praise of the Buddha, saying:

“World-Honored One! Through the blessings of the Buddha’s omniscient

power, we are now able to hear the titles of the World-Honored Medicine

Buddha of Lapis Lazuli Light. We no longer need to experience the fears of

the three lower realms. With one accord, we wholeheartedly take refuge

in the Buddha, the Dharma, and the Saṅgha for the duration of our lives

in this form.

“We vow to bear responsibility for all sentient beings and to work for

their benefit. Because of this, there will be abundant peace and joy.”

“We shall become the protectors of any village, town, city, country, or

forest that has been introduced to this sutra, as well as its inhabitants who

uphold the title of the Medicine Buddha of Lapis Lazuli Light and make

respectful offerings thereto. All shall find relief from their suffering and

woes, and all existing wishes shall be fulfilled.

“If there are those who seek relief from an illness or a particular stressful

situation, they should simply recite this sutra. Using the five-colored

ribbon streamers, they should tie a knot for each of our names. After their

wishes are fulfilled, they can untie the knots.”

At that time, the World-Honored One praised the Yakṣa Generals, saying,

“Excellent! Well done! Your wish to protect and bring happiness and

peace to all sentient beings is an appropriate way to express your

gratitude to the Medicine Buddha of Lapis Lazuli Light.”

Then Ānanda addressed the Buddha, “World-Honored One, from now

on, how should we refer to this Dharma practice, and how should we

respectfully uphold it?”

The Buddha responded, “This Dharma practice is called The Meritorious

Virtues and Original Vows of the Medicine Buddha of Lapis Lazuli Light.

“It may also be referred to as The Powerful Mantra and Wish-Weaving of

the Twelve Yakṣa Generals Benefiting Sentient Beings. It may further be

referred to as The Practice of Removing All Karmic Obstructions. This is

how it can be named and upheld.”

After the Bhagavat had spoken these words, the entire assembly—

including all the bodhisattvas and great bodhisattvas; śrāvakas; kings and

their subjects; brahmins; laypeople; nāgas; yakṣas; gandharvas; asuras;

garuḍas; kinnaras; mahoragas; human and non-human beings, and

others—was delighted to hear the words of the Buddha and faithfully

received this teaching and practice.