Chinese
对于寂静不动尊，既有念诵传承的授予，也有随许。而对于其他三尊，虽然只有不共的念诵传承的授予方式，但后来按照《百种修法海》等进行随许，要知道这是缺乏精要的。能仁佛陀一切汇集之，修法修行最为喜悦之，心中若对噶当派有信仰，就以极大的精进修此法。这是噶当四尊中如来释迦牟尼佛的修法仪轨的撷取。 顶礼！ 是圣者药师佛的修法：
English
For the Immovable One of Peace, there are both the recitation transmission and the permission. Although for the other three, there is only the uncommon recitation transmission method, later, according to the "Hundred Methods of Accomplishment Sea" and others, the permission is given, know that this is devoid of essence. The All-Gathered Buddha Shakyamuni, the practice method that is most pleasing, if you have faith in the Kadampa from your heart, then accomplish this with great diligence. This is an excerpt from the practice method of the Tathagata Shakyamuni Buddha from the Four Deities of the Kadampa. Homage! The practice method of the Victorious One, the Lord of Medicine:
Chinese
即使按照简略仪轨做也可以，但要与共同的方式相符。首先进行如上的自生。从坛城（梵文：maṇḍala）种子字（藏文：བྷྲུཾ་，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中出现的宫殿中央，所有座垫都变成莲花月亮垫。从自己的心间发出光芒。七如来及其眷属，班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ），念诵一遍所有众生无余。莲花卡玛拉亚斯塔姆（藏文：པདྨ་ཀ་མ་ལ་ཡ་སྟྭཾ་）七遍。中央是世尊药师，如是庄严。右边的三个座垫上依次是：如来善名称吉祥王，身色红色，右手施胜印，左手等印。法海雷音如来，身色红色，右手施胜印，左手等印。无忧最胜吉祥如来，身色红白，双手等印。左边的三个座垫上依次是：金色无垢如来，身色白黄色，右手说法印，左手等印。宝月智严光音如来，身色红黄色，右手说法印，左手等印。妙吉祥如来，身色黄色，右手说法印，左手等印。如是行持。从供水到乐器进行供养。如果想做，也可以供养七政宝、五妙欲、八吉祥、八瑞物等。念诵三遍《普贤行愿品》的七支供。之后尽力念诵。如果依靠完整的经文仪轨进行修持，首先进行自生，除了后续仪轨外，仪轨结束时，尽力念诵。弟子的行为是沐浴后献上坛城，祈请上师金刚持等十方诸佛菩萨垂念我。我名为某某，从现在起，直至菩提果之间，将世尊药师琉璃光王视为本尊，祈请上师赐予我传承。念诵三遍。念诵三遍《普贤行愿品》的七支供。或者念诵广大的皈依发心文，或者念诵三遍“佛法僧”。然后这样说：你们安住在平凡状态的头顶上，是世尊药师，如是庄严。在头顶上方是上师体性的珍宝如意宝灌顶王，在其头顶上方是善名称吉祥王，身色红色等等，一个的头顶上方依次是一个。
English
Even if done according to the abbreviated ritual, it should be in accordance with the common method. First, perform the self-generation as above. In the center of the palace arising from the maṇḍala BHRŪṂ (藏文：བྷྲུཾ་，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆) seed-syllable, all the cushions transform into lotus and moon cushions. Light radiates from one's own heart. The Seven Tathāgatas together with their retinue, Vajra Samājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ), recite once for all sentient beings without exception. Padma Kamalaya Sthāṃ seven times. In the center is the Bhagavan Bhaiṣajyaguru, thus adorned. On the three cushions to the right, in order, are: the Tathāgata Suvarnabhadravimala, with a red-colored body, the right hand in the supreme generosity mudrā, and the left hand in equipoise. The Tathāgata Dharmakīrtisāgaraghoṣa, with a red-colored body, the right hand in the supreme generosity mudrā, and the left hand in equipoise. The Tathāgata Aśokottamaśrī, with a reddish-white body, both hands in equipoise. On the three cushions to the left, in order, are: the Tathāgata Suvarṇabhadravimala, with a white-yellow body, the right hand teaching the Dharma, and the left hand in equipoise. The Tathāgata Ratnacandraśrīghoṣa, with a reddish-yellow body, the right hand teaching the Dharma, and the left hand in equipoise. The Tathāgata Abhijñarāja, with a yellow body, the right hand teaching the Dharma, and the left hand in equipoise. Thus, act. Offer from argham to shapta. If desired, one may also offer the seven royal emblems, the five desirable qualities, the eight auspicious symbols, the eight substances, and so on. Recite the seven-branch prayer of the Samantabhadra's conduct three times. Then, recite as much as possible. If practicing based on the complete scripture ritual, first perform the self-generation, and after the ritual is completed, except for the subsequent ritual, recite as much as possible. The disciple's actions are to bathe and offer the maṇḍala, and request the guru Vajradhara and all the Buddhas and Bodhisattvas of the ten directions to consider me. I, named so-and-so, from this time until reaching the essence of enlightenment, regard the Bhagavan Bhaiṣajyaguru Vaiḍūryaprabharāja as my yidam, and request the guru to grant me permission. Recite three times. Recite the seven-branch prayer of the Samantabhadra's conduct three times. Or recite the extensive refuge and bodhicitta, or recite "Buddha, Dharma, Sangha" three times. Then say this: On the crown of your heads, who are abiding in an ordinary state, is the Bhagavan Bhaiṣajyaguru, thus adorned. Above the crown is the wish-fulfilling jewel of the guru's nature, the empowerment king, and above that is the Abhijñarāja, with a red-colored body, and so on, one above the crown of another in order.
English
Clarification: By having faith and devotion to them, the Thus-Gone One, whose name is excellent, dissolves into light and merges into the body of the precious moon. Similarly, gradually combining them, the King of Manifest Knowledge dissolves into light and merges into the King of Medicine. From his body, immeasurable rays of light emanate, filling everything from the crown of the head to the soles of the feet. All diseases, evil spirits, and defilements are purified. Imagine the body becoming like a pure crystal ball. Again, from the crown of the head of the King of Medicine, visualize the King of Manifest Knowledge, and repeat the above twice until the defilements are cleansed. At the end of the three complete recitations, the King of Medicine dissolves into light and merges, from which you all become the Bhagavan, the Medicine Buddha, and so on, until adorned. Through the rays of light from the heart of the master, all the Buddhas and Bodhisattvas of the ten directions are invited in the form of the Medicine Buddha. They enter through the crown of the disciple's head and merge into the blue Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）in the heart. The three syllables, Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）and others, are placed on the forehead. While reciting Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）Ah Hum, place a flower on the crown of the head. Bestow the mantra recitation transmission and the vow transmission in accordance with the general practice. Again, arrange a new offering, and the master and disciples together bless it. Offer the verses of the inexhaustible ocean. Finally, recite the great music and the dharani of the clouds of offerings, and give the blessing transmission of "Bhagavan, grant me," and so on. The subsequent activities of the disciple are the same as the general practice. Offer the torma to the Dharma protectors, the three-part torma, and so on. The subsequent activities of the front generation are also the same as the general practice. The written form of the Medicine Buddha's Sadhana: This is more joyful and clear than all else. Although it does not boast of many pages, it is worthy of boasting of the good meaning of the essence. This is the section on the Sadhana of the Bhagavan Medicine Buddha. The Sadhana of the Naga King. Homage! Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）Svasti! The supreme teacher of the Nagas, who pacifies the diseases of the Nagas, having paid homage to the Naga King, I engage in the method of subduing the Nagas. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）Akaromukham Sarvadharmanam Adyanutpannatvat. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）Ah Hum Phet Svaha. By reciting this seven times, the preliminary torma is offered. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）Ah Vighnantakrita Hum Phet. By reciting this seven times, the obstacles are dispelled. The refuge, bodhicitta, and the four immeasurables are the same as the general practice.
English
Burn offerings. Arrange extensive offerings. As shown above, precede with the self-generation recitation. Bless the offerings in accordance with the common practice. Purify the front generation with amrita. From Svabhava, up to Jah Hum Bam Hoh, it is similar to the self-generation. From Argham to Naivedya, offer in accordance with the common practice. When dedicating all the offerings such as music, recite: Om Sarva Bisha Dhara Puja Megha Spharana Samudre Hum. From the unborn nature of the Dharmadhatu, arise as the Dharmakaya. The glorious king, like a million rising suns. The body of glory blazing with marks and signs. I prostrate to the supreme one who dispels the suffering and poison of beings. Praise in this way. Do a little recitation. Purify the torma with amrita. Purify with Svabhava. The first torma, inside the vast and spacious precious vessel that arises from Om, the torma transforms into a great ocean of nectar. Bless by reciting Om Ah Hum seven times. Offer to the Bhagavan with the heart mantra three times, and again, by reciting Akaro and the Khavarma mantra seven times, stabilize and bless it. Then, offer to all the retinue by reciting Om Balimta Kha Kha Khahi Khahi three times. May the gurus, the Three Jewels, the yidams, dakinis, and vidyadharas, the Bhagavan Naga King mandala assembly, all the co-emergent and protecting beings, and all those with karmic debts and compassion, be pleased and satisfied by this supreme offering. May we accumulate merit and pacify obstacles. And so on, make prayers for desired aims. Place the torma in a clean place. Focusing on the second torma, the torma vessel transforms from the yellow Pam into a lotus vessel, in which reside countless Hrih syllables, and above, clouds gather, and a great rain of nectar falls, transforming into an ocean of all desires. Light radiates from one's own heart. The yellow Vasudhara, with palms joined at the heart, holding a precious box, and all the nagas, Vajra Samaja. Om, I prostrate to the Tathagata Naga King. Naga Raja Saparivara Ebhya. Dedicate by adding the Khavarma mantra to this and reciting it seven times. At the end of Ye Dharma, do not commit any evil, and so on, expound the Dharma. Om Vajra Mu, please depart. Place that torma in the place where the nagas reside. The actions of the disciple are, the preliminary practices are extensive.
English
In short, after extensively receiving the seven-branch offering from the "Samantabhadra's Prayer of Good Conduct" and taking refuge and generating bodhicitta, one should briefly take the vows of entering the bodhisattva path, etc. In summary, one should do the daily confession of refuge in the Buddha, Dharma, and Sangha, and arising from the Tantras. In terms of the main practice: Teacher, please consider me! I am the vow of the Dragon King, seeking accomplishment, please grant me the dharani mantra! Pray like this three times. The empowerment of the body and the empowerment of speech are the same as the common ones. Empowerment of the mind: The light from the disciple's heart gathers the three realms of the vessel and contents into the deity. The deity also gathers into Hūṃ. That also gathers into emptiness. The subsequent actions of the disciple and the visualized deity are the same as the common ones. This practice, which is deeper than everything and praised by Atiśa, is now rarely practiced, so it is condensed into essence for the benefit of others. This is the chapter on the practice of the Dragon King. From the "Practice of the Jewel Source," the third chapter, which explains the practice of the Tathagata, the form of detachment. Proofread. The practice of Manjushri Vajra, arising from the Guhyasamaja.