Namo Medicine Buddha
Namo Bhaiṣajyaguru Buddha
Namo Medicine Master and King of Lapis Lazuli Light Tathagata
南无药师琉璃光如来

Bhaiṣajyaguru Buddha, or Bhaiṣajya-guru-vaiḍūrya-prabha-rāja, commonly known as Medicine Buddha, or Medicine Master and King of Lapis Lazuli Light Tathagata, is an important and famous Buddha whom is a Buddha of the Eastern Direction. It is often said that Medicine Buddha practice can lead to Sukkhavati (Amtabha Pure Land) rebirth, this article talks about it.

As requested by Manjushri Dharma Prince Bodhsattva Mahasattva to Shakyamuni Buddha in the Medicine Buddha Fundamental Vow Sutra, the Buddha has compassionately expounded and taught the great Dharma Gate on Medicine Buddha, his vows and practices around him. This article therefore hopes to share the practices, benefits and vows of Medicine Buddha and his practice to benefit people who are looking to practice this great path. All quotations are either extracted from the sutra as attached at the bottom of page or the commentary (teachings) taught by Master Hongyi.

Summary of the Benefits and Reasons to learn and practice Medicine Buddha Dharma Gate.

Why learn and practice Medicine Buddha?

Four Main Reason:

1. To Protect and Maintain Mundane Dharma - The essence of the Buddha's teachings is to transcend the mundane world, and its meaning is profound, often difficult for ordinary people to understand. However, the Dharma of Medicine Buddha not only frequently mentions the principles of transcending the world and attaining Buddhahood, but also pays special attention to the most practical aspects of modern human life. As stated in the sutra: 'Eliminating disasters and difficulties, leaving suffering and attaining happiness, blessing with longevity and good health, fulfilling wishes as desired, not harming each other, and mutually benefiting one another' - all belong to this category. From this, we can see that the Buddha's teachings can also support family and social life, and maintain the peace of nations and the world, allowing people to obtain the benefits of the Dharma in this present life. Some may say that Buddhism is passive, world-weary, and of no benefit to human life. After hearing the above explanation of how the Medicine Buddha Dharma can also maintain worldly affairs, they should no longer have various misunderstandings about Buddhism.
2. Assisting in Upholding Precepts - In Buddhism, precepts are considered fundamental. Thus, the Buddhist scriptures state: 'Without pure precepts, no virtuous merits can arise.' However, while receiving precepts is easy, truly attaining them is difficult, and maintaining them without transgression is even more challenging. Now, if one can practice diligently according to the Medicine Buddha Dharma, one can attain the highest and most perfect precepts. If one happens to violate the precepts one has received, but can sincerely and wholeheartedly recite the name of Medicine Buddha and make offerings with respect, then the sin of breaking the precepts can be eliminated. One can regain purity and avoid falling into the three evil realms.
3. Ensuring Rebirth in the Western Pure Land - There are numerous schools in Buddhism, among which the Pure Land school is the most prosperous. Currently, many monastics and laypeople practice this school, seeking rebirth in the Western Pure Land of Ultimate Bliss. However, if practitioners of the Pure Land school can also practice the Medicine Buddha Dharma, it can assist in ensuring rebirth in the West. According to the Medicine Buddha Sutra: 'If sentient beings can uphold the Eight Precepts and hear the name of Medicine Buddha, at the time of their death, eight great Bodhisattvas will come to guide them to be reborn in the Western Pure Land of Ultimate Bliss, in jeweled lotus flowers.' From this perspective, although Medicine Buddha is from the Eastern direction, he can also assist in going to the Western Pure Land, helping us obtain the benefit of assured rebirth in the West. Moreover, for those of us practicing the Pure Land school, if we can let go of all attachments to the joys and sorrows, favorable and unfavorable circumstances in our current environment, that would be ideal. However, those who can truly do this are extremely rare, perhaps one or two in ten thousand. This is because we are in the position of ordinary beings, and while living in this mundane world, we inevitably have concerns about our bodies, food, clothing, shelter, and natural or man-made disasters such as floods, fires, wars, etc. If we often face illness, difficulties with basic necessities, or frequent disasters and dangers, these can all become obstacles to our spiritual practice. If we wish to remove these obstacles, we must also practice the Medicine Buddha Dharma for assistance. By doing so, we can obtain the various benefits mentioned in the Medicine Buddha Sutra, such as 'eliminating disasters and difficulties, leaving suffering and attaining happiness.'
4. Swiftly Attaining Buddhahood - The Medicine Buddha Sutra is not solely about worldly dharmas. The Medicine Buddha Dharma is a method for swiftly attaining Buddhahood through the One Vehicle. Thus, the sutra repeatedly states: 'Quickly attain unsurpassed perfect enlightenment, swiftly achieve perfection,' and so on. To attain Buddhahood, the main causes are the two aspirations of 'compassion' and 'wisdom'. The Medicine Buddha Sutra states: 'One should generate a mind free from impurity and defilement, free from anger and harm, and develop a mind of loving-kindness, compassion, joy, and equanimity towards all sentient beings, benefiting and bringing peace to them.' This is the meaning. The first two phrases are stated in the negative: 'a mind free from impurity' refers to wisdom, 'free from anger and harm' refers to compassion. The following phrase states positively: 'equanimity' and 'equal mind' refer to wisdom, while the rest pertain to compassion. Compassion and wisdom as causes, with enlightenment as the fruit, is the common path in Buddhist teachings. Those who practice the Medicine Buddha Dharma should pay special attention to these sutra passages and strive to follow them. If one does not do this, and only focuses on nurturing current worldly life, one will only gain human and heavenly rewards, having no connection to the transcendent Dharma. If one receives precepts, one cannot attain the highest, most perfect precepts. If one seeks rebirth in the Western Pure Land, one cannot achieve rebirth in the highest levels. Therefore, when we practice this Medicine Buddha Dharma, we should pay special attention to these sutra passages and develop vast aspirations of 'compassion and wisdom' accordingly. If we do so, we can engage in worldly affairs with a transcendent spirit, attain the highest and most perfect precepts, achieve rebirth in the highest levels, and undoubtedly swiftly attain Buddhahood in the future. The Medicine Buddha Dharma is vast and profound. What I have described above are just a few points I often explain to people. In the future, when time allows, I plan to compile a more comprehensive work on the Medicine Buddha Dharma based on the entire sutra, for your reference. Finally, let me briefly explain the method of reciting the Medicine Buddha's name. When reciting, one should follow the sutra and say 'Namo Bhaisajya-guru-vaidurya-prabha-raja Tathagata' (南无药师琉璃光如来). One should not recite 'Medicine Buddha who eliminates disasters and prolongs life' (消灾延寿药师佛)

Summaries of the benefits obtained from the practice are as extensive as described in the sutra. Here are ten of them listed below:

1. Swift attainment of Buddhahood, as repeatedly mentioned in the sutra.
2. Those on wrong paths are guided to the right path, and those following the Lesser Vehicle are led to the Great Vehicle.
3. One can attain various precepts, and those who have broken precepts can regain purity without falling into evil realms.
4. One can attain longevity, wealth, official positions, and children (both male and female).
5. One gains inexhaustible resources, lacking nothing in terms of necessities.
6. All sufferings are eliminated, and one is freed from disasters such as floods, fires, weapons, thieves, punishments, and other calamities.
7. Transformation from female to male.
8. Painless childbirth, and children born intelligent and healthy.
9. After death, rebirth according to one's wishes: a. In the human realm, attaining great wealth and nobility. b. In the heavenly realms, no longer being reborn in evil realms. c. In the Western Pure Land of Ultimate Bliss, with eight great Bodhisattvas coming to guide. d. In the Eastern Pure Lapis Lazuli World.
10. Those in evil realms, upon briefly hearing the Buddha's name, are reborn in the human realm, cultivate good deeds, and swiftly attain enlightenment.

Medicine Buddha's 12 Vow Simplified:

1. All sentient beings attaining rebirth in the Eastern Pure Land of Azure Radiance (Vaidūryanirbhāsā) will be equal to the Buddha, endowed with the same 32 excellent marks.
2. The Buddha's body radiates the glow of the Lapis Lazuli Light, awakening and enlightening those who dwell in abodes of darkness.
3. The Buddha's wisdom and expedient means enable all beings to be free of being deprived of necessary essentials.
4. Those who live an unwholesome way of life will be guided to change for the better, while Small-Vehicle practitioners turn to the Mahayana.
5. Enable all to be accomplished in their virtuous practice, while those whose discipline has slackened can defer back to virtuous behavior.
6. Sentient beings with any disability or physical imperfection will be reborn healthy, with complete physical faculties.
7. Those suffering ailments or diseases will regain bodily and mental wellbeing.
8. The Buddha helps women who are undergoing suffering and seeking for transformation into men to have their wishes granted, and eventually attain the ultimate Bodhi.
9. Those in the erroneous and non-Buddhist paths will be guided to have right views of the Dharma and engage in correct ways of practice.
10. Those who suffer unjust punishment will be freed of their worries and troubles.
11. Those suffering hunger will have sufficient food.
12. Those suffering from poverty and deprivation will have their whishes fulfilled.

Elaborating on the Vows of Medicine Buddha and his benefits in detail

As the Medicine Buddha Sutra States,

At that time, the Dharma Prince Manjushri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, "World Honored One! We wish you would speak about such Dharmas as the Buddhas' names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age."

尔时，曼殊室利法王子，承佛威神，从座而起，偏袒一肩，右膝着地，向薄伽梵，曲躬合掌，白言：“ 世尊！惟愿演说如是相类诸佛名号，及本大愿殊胜功德，令诸闻者业障销除，为欲利乐像法转时诸有情故。”

Being Manjushri Dharma Prince, foremost in wisdom, Manjushri has requested the expounding of the Buddha's merits and vows, which the Buddha chose to spoke about Medicine Buddha, because of his great vows.

As stated in the sutra,

The Buddha then praised the Pure Youth Manjushri: "Good indeed! Good indeed, Manjushri. With great compassion you now request that I speak about the Buddhas' names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you."

尔时，世尊赞曼殊室利童子言： "善哉！善哉！曼殊室利！汝以大悲，劝请我说诸佛名号、本愿功德，为拔业障所缠有情，利益安乐像法转时诸有情故。汝今谛听，极善思惟，当为汝说。"

Name of the Buddha, and the location of his Pure Land,

The Buddha told Manjushri, "Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called 'Pure Vaidurya.' The Buddha there is named Medicine Master Vaidurya Light Tathagata [Bhaiṣajyaguru Buddha, or Bhaiṣajya-guru-vaiḍūrya-prabha-rāja, commonly known as Medicine Buddha, or Medicine Master and King of Lapis Lazuli Light Tathagata], Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjushri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek."

佛告曼殊室利：" 东方去此过十殑伽沙等佛土，有世界名净琉璃，佛号药师琉璃光如来、应、正等觉、明行圆满、善逝、世间解、无上士、调御 丈夫、天人师、佛、薄伽梵。曼殊室利！彼世尊药师琉璃光如来，本行菩萨道时，发十二大愿，令诸有情，所求皆得。"

When Medicine Buddha was on the Bodhisattva Path, he made 12 great vows in the intention of benefitting sentient beings in getting whatever they wish for.

The 12 vows:

“The first great vow: 'I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.'”

“The second great vow: 'I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.'”

"The third great vow: 'I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.'"

"The fourth great vow: 'I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.'"

"The fifth great vow: 'I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil 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 whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.'"

"The seventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.'"

"The eighth great vow: 'I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.'"

"The ninth great vow: 'I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.'"

"The tenth great vow: 'I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.'"

"The eleventh great vow: 'I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.'"

”The twelfth great vow: 'I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts' delights will be fulfilled.'"

第一大愿：愿我来世得阿耨多罗三藐三菩提时，自身光明，炽然照曜无量无数无边世界，以三十二大丈夫相、八十随形，庄严其身；令一切有情，如我无异。

第二大愿：愿我来世得菩提时，身如琉璃，内外明彻，净无瑕秽，光明广大，功德巍巍，身善安住，焰网庄严，过于日月；幽冥众生，悉蒙开晓，随意所趣，作诸事业。

第三大愿：愿我来世得菩提时，以无量无边智慧方便，令诸有情，皆得无尽所受用物，莫令众生有所乏少。

第四大愿：愿我来世得菩提时，若诸有情行邪道者，悉令安住菩提道中；若行声闻独觉乘者，皆以大乘而安立之。

第五大愿：愿我来世得菩提时，若有无量无边有情，于我法中修行梵行，一切皆令得不缺戒，具三聚戒。设有毁犯，闻我名已，还得清净，不堕恶趣。

第六大愿：愿我来世得菩提时，若诸有情，其身下劣，诸根不具，丑陋、顽愚、盲、聋、喑、哑、挛、躄、背偻、白癞、癫狂、种种病苦；闻我名已，一切皆得端正黠慧。诸根完具，无诸疾苦。

第七大愿：愿我来世得菩提时，若诸有情，众病逼切，无救无归，无医无药，无亲无家，贫穷多苦，我之名号，一经其耳，众病悉除，身心安乐，家属资具，悉皆丰足，乃至证得无上菩提。

第八大愿：愿我来世得菩提时，若有女人，为女百恶之所逼恼，极生厌离，愿舍女身；闻我名已，一切皆得转女成男，具丈夫相，乃至证得无上菩提。

第九大愿：愿我来世得菩提时，令诸有情，出魔罥网，解脱一切外道缠缚；若堕种种恶见稠林，皆当引摄置于正见，渐令修习诸菩萨行，速证无上正等菩提。

第十大愿：愿我来世得菩提时，若诸有情，王法所加，缚录鞭挞，系闭牢狱，或当刑戮，及余无量灾难凌辱，悲愁煎迫，身心受苦；若闻我名，以我福德威神力故，皆得解脱一切忧苦。

第十一大愿：愿我来世得菩提时，若诸有情，饥渴所恼，为求食故造诸恶业；得闻我名，专念受持，我当先以上妙饮食，饱足其身；后以法味，毕竟安乐而建立之。

第十二大愿：愿我来世得菩提时，若诸有情，贫无衣服，蚊虻寒热，昼夜逼恼；得闻我名，专念受持，如其所好，即得种种上妙衣服，亦得一切宝庄严具，华鬘涂香，鼓乐众伎，随心所玩，皆令满足。

The Merits, virtues and adornment of Medicine Buddha's great vows and practice during his Bodhisattva practice and Buddhahood is so profound Buddha cannot finish talking about it in eons, likewise, Medicine Buddha Pure Land is as beautiful and as perfect as that of Sukkhavati, Amitabha's Pure Land. There is two main Bodhisattva that is beside Medicine Buddha in his Pure Land, as the sutra says,

"Moreover, Manjushri, if I were to speak for a eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish."

"That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss."

"Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjushri, all good men and women who have faith should vow to be born in that Buddha's land."

复次，曼殊室利！彼世尊药师琉璃光如来，行菩萨道时所发大愿，及彼佛土功德庄严，我若一劫，若一劫余，说不能尽。然彼佛土，一向清净，无有女人，亦无恶趣，及苦音声。琉璃为地，金绳界道，城、阙、宫、阁、轩、窗、罗网，皆七宝成。亦如西方极乐世界，功德庄严，等无差别。于其国中，有二菩萨摩诃萨：一名日光遍照，二名月光遍照，是彼无量无数菩萨众之上首， 次补佛处，悉能持彼世尊药师琉璃光如来正法宝藏。是故，曼殊室利！诸有信心善男子、善女人等，应当愿生彼佛世界。

In this 5 turbidities world, there are beings of all sorts, afflicted and poisoned by the three poisons, they become incredibly selfish, and do many bad deeds, therefore fall into the miserable realms, Medicine Buddha however, compassionately opened a path for them. To allow them to repent, and learn from their mistakes, and not suffer forever for their ignorance. The power of this Tathagata is super powerful.

At that time, the World Honored One again spoke to the Pure Youth Manjushri saying, "Manjushri, there are living beings who don't distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasure and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.”

“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don't use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata's name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm.

"Moreover, they will remember their past life and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!"

尔时，世尊复告曼殊室利童子言： 曼殊室利！有诸众生，不识善恶，唯怀贪吝，不知布施及施果报，愚痴无智，阙于信根，多聚财宝，勤加守护；见乞者来，其心不喜，设不获已而行施时，如割身肉，深生痛惜。复有无量悭贪有情，积集资财，于其自身尚不受用，何况能与父母、妻子、奴婢、作使，及来乞者？彼诸有情，从此命终，生饿鬼界，或傍生趣。由昔人间，曾得暂闻药师琉璃光如来名故，今在恶趣，暂得忆念彼如来名，即于念时，从彼处没，还生人中，得宿命念，畏恶趣苦，不乐欲乐，好行惠施，赞叹施者，一切所有悉无贪惜，渐次尚能以头目手足，血肉身分，施来求者，况余财物。

Likewise for beings whom have break precepts, have wrong views, et cetera.

"Moreover, Manjushri, there are beings who, although they study under the Tathagata, nonetheless violate the shila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.

Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies.

If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder's life. They will take up and maintain study of the Tathagata's Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection."

复次，曼殊室利，若诸有情，虽于如来受诸学处，而破尸罗；有虽不破尸罗，而破轨则；有于尸罗、轨则，虽得不坏，然毁正见；有虽不毁正见，而弃多闻，于佛所说契经深义不能解了；有虽多闻而增上慢，由增上慢覆蔽心故，自是非他，嫌谤正法，为魔伴党。如是愚人，自行邪见，复令无量俱胝有情，堕大险坑。此诸有情，应于地狱、傍生、鬼趣，流转无穷。若得闻此药师琉璃光如来名号，便舍恶行，修诸善法，不堕恶趣，设有不能舍诸恶行，修行善法，堕恶趣者，以彼如来本愿威力，令其现前暂闻名号，从彼命终还生人趣，得正见精进，善调意乐，便能舍家趣于非家，如来法中，受持学处，无有毁犯；正见多闻，解甚深义，离增上慢，不谤正法，不为魔伴，渐次修行诸菩萨行，速得圆满。

There are beings who are filled with greed, jealousness, hatred, anger, et cetera, or whom uses black magic and curses to harm other people, Medicine Buddha also vowed to help them through his powers.

"Moreover, Manjushri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause, are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha's spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation."

"Moreover, Manjushri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another."

复次，曼殊室利！若诸有情，悭贪嫉妒，自赞毁他，当堕三恶趣中，无量千岁受诸剧苦；受剧苦已，从彼命终，来生人间，作牛、马、驼、驴，恒被鞭挞，饥渴逼恼；又常负重，随路而行。或得为人，生居下贱，作人奴婢，受他驱役，恒不自在。若昔人中，曾闻世尊药师琉璃光如来名号，由此善因，今复忆念，至心归依。以佛神力，众苦解脱，诸根聪利，智慧多闻，恒求胜法，常遇善友，永断魔罥，破无明[谷-禾+卵]，竭烦恼河，解脱一切生、老、病、死，忧 愁、苦恼。

复次，曼殊室利！若诸有情，好喜乖离，更相斗讼，恼乱自他，以身语意，造作增长种种恶业，展转常为不饶益事，互相谋害。告召山林树冢等神；杀诸众生，取其血肉，祭祀药叉罗刹 婆等；书怨人名，作其形像，以恶咒术而咒诅之；厌魅蛊道，咒起尸鬼，令断彼命，及坏其身。是诸有情，若得闻此药师琉璃光如来名号，彼诸恶事，悉不能害。一切展转皆起慈心，利益安乐，无损恼意及嫌恨心；各各欢悦，于自所受生于喜足，不相侵凌，互为饶益。

This is how Medicine Buddha vowed to benefit mundane beings like us, to help us on the path of enlightenment.

End of Part 1, Part 2 would be about Sukkhavati Rebirth practice through Medicine Buddha, and more.

Namo Medicine Buddha
Namo Bhaiṣajyaguru Buddha
Namo Medicine Master and King of Lapis Lazuli Light Tathagata
南无药师琉璃光如来

Extracted from:
Medicine Buddha Fundamental Vow Sutra - CTTB

Dharma Drum Mountain

Master Hongyi "Medicine Buddha Dharma Gate" 弘一大师《药师如来法门》

DRBA 《药师琉璃光如来本愿功德经》(Xuanzang)

I was looking for Pure Land teachings on Prajñaparamita and I stumbled across these videos of Master Chin Kung teaching on the Vajra Cutter Prajñaparamita (i.e. "Diamond Sutra"). They are pretty interesting, especially since we usually don't see much content from Pure Landers on the Prajñaparamita.

According to Chin Kung however, it is important to still study Prajñaparamita because for many people, they have "too many delusions and too many distracting thoughts" and they cannot see through delusion and let go even though they may attend Amitabha recitation retreats and so on. Thus he says "to solve this problem requires wisdom."

Here are the lectures:

Lecture 1 A

https://www.youtube.com/watch?v=YKju4cjnHDo

Lecture 1 B

https://www.youtube.com/watch?v=8DZdBk50HN4

2A

https://youtu.be/wK2lFZqZLKo?si=nkFiGIDt0rrumkzc

2B

https://youtu.be/66YTAAKP-cg?si=Jz\_rR\_4tfIFeFAJW

3A

https://youtu.be/23oXF\_hoW\_Q?si=Bk-jckM1sMHfL2AE

3B

https://youtu.be/23oXF\_hoW\_Q?si=YRJt5IVlQDzFaXeQ

4A

https://youtu.be/DGC3VQ3wbok?si=uuHTgZy8pBwIdG5G

4B

https://youtu.be/DGC3VQ3wbok?si=rgnbc\_JoLIBOFK7a

5A

https://youtu.be/x-aRsEZ5zn8?si=tVmXzm\_1f0i3TfhW

5B

https://youtu.be/yfyN6J\_sa8U?si=BeHK000BIGU45eqM

The Buddha (Siddhartha) would often teach worldly happiness or sukha, and the happiness visible in this present life and how to achieve them.

Is there a similar teaching in PL Buddhism? Would love to know and I'm very curious. Thanks you.

Amituofo 🙏🏼

It’s this Hwadzan scroll one if anyone also wants it:

https://fabo.hwadzan.com/Fabo/2985

So I have been trying to get stuff for a pureland Butsudan as I’ve been wanting one for my devotions and practice for awhile now, but idk if I can ever afford one, nevermind the altar implements or a scroll of the pureland Buddhist triad, does anyone know of any resources that would have this stuff for affordable/or by a miracle free, I’d prefer it it be of Japanese pureland style items if possible.

Really thanks to the Hwadzan group for generously sending me the three invaluable statues and EducationalSky for the effort spreading their Dharma work. Note: I received them a while ago and was busy moving.

Just sharing a simple set up. May everyone heed the Pure Land calls and aspire for rebirth in the Western Paradise.

Namo Amitabha Buddha.

Is this just the effect of negative karmas becoming light and ripening fast and early?

Ever since I began the Nembutsu and progressed through it over these past few years, I've noticed stronger afflictions and life challenges. Do these adversities and afflictions become softer, weaker, and more calmer somehow in the future?

I somehow feel angrier, more depressed and more anxious somehow. I wonder if this are negative karmas becoming light. Or maybe I'm just fooling myself?

Would love to be enlightened about this. Namu Amida Butsu 💐

I know that for most of us, when we think of PureLand, we think of Amitabha’s PureLand. I’d like to share a shrine that I recently set up dedicated to the Medicine Buddha. Here, these are the seven Medicine Buddhas and Gautama Buddha as the Eighth.

Or is Sukhavati the only Pure Land to aspire to?

So I was at a funeral the other day. While the rest of the Catholic family prayed for the deceased's soul to Jesus, I was Om-mani-padme-huming it and praying to Buddha Amitabha to recieve the departed's soul to His Pure Land. Does this make sense? Like, can I pray for my protestant parents the way they pray for my salvation? (Minus telling them about it every 5 minutes ofc)

 Upon encountering old stupas [includes statues], monasteries, or sutras, or those that have been destroyed or damaged, they may either do the repairing and rebuilding themselves or encourage others to help them. Those who help will become leaders of small nations for thirty successive lives. The donors themselves will always be Wheel-Turning Kings who will use the good Dharma to teach and transform those leaders of small nations.

...repairing stupas [includes statues] or monasteries, rebinding sutras, or doing other good deeds amounting to no more than a strand of hair, a mote of dust, a grain of sand, or a drop of water. Merely by transferring the merit from such deeds to the dharma realm, the merit and virtue that those people will create will cause them to enjoy superior and wonderful bliss for hundreds of thousands of lives.

Chp. 10 Ksitigarbha Sutra

It has come to my attention that some who have received Hwadzan Amitabha or Bodhisattva statues have, upon unpacking, discovered broken pieces due to rough handling during transit by postal workers, and subsequently conveyed the information to Hwadzan (who often reply by generously sent a second shipment).

However, I just wanted to let everyone know that this increases the risk that the international statue distribution program will close down as one user has said that their request for a statue last week was met with a message that they no longer sent these out because of breakage.

Thus, I wanted to ask that no one reapply for a second statue if the one they received has broken, and instead do your best to fix the statue with superglue (as others have successfully done). By doing so, not only will the recipient create great merit from causing the circulation of Buddha Images, but also create great merit from fixing Buddha images as well-as outlined in the two passages from the Ksitigarbha Sutra. Moreover, I've also read a story where a goldsmith was reborn as a deva after simply fixing a broken Buddha statue's finger with a small gold addition.

By keeping reports of breakage low, this helps ensure that others in the future can receive the Buddha statues they need to realize the Dharma.

Furthermore, I encourage anyone who wants a statue to still apply for one, as sustained public demand can help keep this valuable program open.

If anyone is afraid of breakage, I highly recommend you get these scrolls with wood handles:

https://fabo.hwadzan.com/Fabo/2985 (by famous Buddhist artist Jiang Yi Zi)

https://fabo.hwadzan.com/Fabo/2819

Or these 18.5 cm Resin sitting Amitabhas that are sturdier (and look even nicer in real life than the website pic)

https://fabo.hwadzan.com/Fabo/2739

Original how to request statue instructions link:

https://www.reddit.com/r/PureLand/comments/1cnnhjo/how_to_request_free_dharma_books_and_statues_from/

as the title suggests im looking for an online pureland sangha. looking for it to be in english as well. thanks guys!