Chinese
《七如来供养仪轨如意自在》 鄂旺洛桑嘉措。 《七如来供养仪轨如意自在》 鄂旺洛桑嘉措。 名为《七如来供养仪轨如意自在》之法本。奇妙庄严的七净土中，具足相好的坛城恒常显现，然于五浊黑暗深重之时，更显大悲之日光。以趋近之风的车辆善加引导，于众生心识之虚空中完全升起，以利乐之光芒普照一切，祈愿七如来兄弟成为永久之怙主。 其殊胜之处，乃发愿之梵音，吉祥之喉咙右旋海螺之声，将大菩提之悦耳佳音，施予释迦狮子，护佑此世众生。于能仁之八万四千法之千瓣莲花盛开之园林中，以分别智慧之蜜蜂，精选心要之花蕊精华，善加提炼经续之蜂蜜，滋养安乐之身，堪布寂护乃敬奉之处。文殊幻化网，护持拉隆赤松杰，与眷属一同成就今生来世之永恒心愿之妙药，祈愿历代相承之胜利法鬘之贤哲成就者，对具德上师之众，由衷信奉。尤为此法之甘露美味，融入我心之宝瓶中。三位大恩上师直至菩提果，衡量之胆识，豪情高昂。轮回痛苦长途跋涉之疲惫旅人，无偏一切众生，趋向寂灭清凉之都。引导之导师，开启八如来供养之门，此仪轨乃开启之钥匙，甚为稀有。如无垢秋月般洁白，以清净之发心，善加引导闻思修，如意自在之王。以堪忍之恭敬，勤修利乐之事，此乃降下无尽如意之大雨。 是故，我等末法时期之众生，尤为大悲，即是薄伽梵药师琉璃光如来八如来之供养仪轨，对此深信，且具足渊源可靠之历史。为生起信心，故说其利益。对于经续之差别及邪见之混杂，加以辨析，消除谬误。以及实际修持之仪轨，以上四点。
English
The Ritual Arrangement for the Seven Sugatas' Offering, the Wish-Fulfilling Sovereign. Ngawang Lobsang Gyatso. The Ritual Arrangement for the Seven Sugatas' Offering, the Wish-Fulfilling Sovereign. Ngawang Lobsang Gyatso. This is the text called "The Ritual Arrangement for the Seven Sugatas' Offering, the Wish-Fulfilling Sovereign." In the seven realms of wondrous arrangement, the mandala of marks and examples is always clear. Especially when the darkness of the five degenerations is dense, the sun of great compassion shines even brighter. Drawn forth by the chariot of the wind of approach, it rises completely in the sky of beings' minds. May the seven Sugata brothers, who pervade all with the light of benefit and happiness, be our eternal refuge. Whose special quality is the Brahma's melody of aspiration. The sound of the white conch shell coiled to the right of the glorious throat. Bestows the sweet news of great enlightenment to the ears. May Shakya Simha, the giver, protect this world. From the blooming garden of the thousand petals of the Conqueror's eight thousand teachings. The bee of discernment extracts the essence of the heart's nectar. Well-extracted sutra ritual honey, the body of bliss and happiness. The great abbot Shantarakshita is the object of reverence. Manjushri's illusion net, the divine Lord Trisong, together with his subjects, may this medicine accomplish the eternal aspirations of this life and the next. The garland of victory, the lineage of accomplished masters. I sincerely trust in the assembly of holy spiritual friends. Especially the taste of the nectar of this Dharma. May it swirl in the treasure vase of my mind. The kindness of the three tutors until enlightenment. The courage to measure, the pride is high. Guests tired from the long road of samsara and sorrow. All beings without exception, to the city of peace and nirvana. The guide who leads, the door to the eight Sugatas' offering. This ritual arrangement is the key to opening it, how wonderful. As white as the autumn moon, free from dust, with pure intention. Well-guided hearing, thinking, and meditating, the king of wish-fulfilling power. Through diligent service that can withstand scrutiny, it pours down a great rain of inexhaustible desires of benefit and happiness. Therefore, for us beings of the degenerate age, especially with great compassion, the Bhagavan Medicine Guru, the eight Sugatas, believing in this offering ritual, and having a reliable and authentic history. To generate faith, therefore, the benefits are explained. Examining the differences between sutra and tantra and the intrusions of wrong views, and dispelling errors. And the actual ritual to be practiced, these four points.
Chinese
कार्य। सबसे पहले, इतिहास में, सूत्र के उपदेश की विधि और तिब्बत में इसके प्रसार की विधि दो हैं। सबसे पहले, पूरी तरह से प्रबुद्ध बुद्ध, यांग्शी शहर के पास, संगीत ध्वनि वाले पेड़ों के नीचे, भिक्षुओं के अस्सी हजार के साथ। बोधिसत्व अवलोकितेश्वर, महामति, मैत्रेय, प्राग्भ, से लेकर वज्रपाणि तक, बारह नामों का उल्लेख किया गया है, जैसे कि छत्तीस हजार। इसके अलावा, महान वाहन में विशेष रूप से रुचि रखने वाले देवताओं, असुरों, गंधर्वों, नागों आदि की असंख्य सभाओं को शुरुआत, मध्य और अंत में पुण्य धर्म का उपदेश दिया गया। उस समय, आर्य मंजुश्री अपने आसन से उठे और तीन बार दक्षिणावर्त परिक्रमा की। ऊपरी वस्त्र को एक कंधे पर झुकाकर, दाहिने घुटने को जमीन पर टिकाकर पूछा: "भिक्षु भगवान, भविष्य में, अंतिम पांच सौ वर्षों में," आदि के माध्यम से प्रार्थना की। जो कोई भी इसे सुनता है, वह सर्वोच्च बोधि से कभी पीछे नहीं हटेगा, और सभी इच्छाएं पूरी होंगी। गुणों से युक्त तथागत सात के पूर्व प्रार्थनाओं की विशिष्टता का विस्तार, या वज्रपाणि की प्रतिज्ञा, या सभी कर्म संबंधी बाधाओं को पूरी तरह से शुद्ध करना और सभी आशाओं को पूरी करना, या बारह यक्ष सेनापतियों की प्रतिज्ञा का सूत्र, यानी चार नामों की श्रेणियों से युक्त अत्यंत विस्तृत पिटक पूछा गया। बोधिसत्व स्कायब्सग्रोल ने पूछा कि बीमार और मरने वालों के लिए क्या किया जाना चाहिए, और बीमारों की देखभाल कैसे करें, आदि का उपदेश दिया। ब्रह्मा, इंद्र, चार महाराजाओं आदि ने भी तथागत सात के नामों और सूत्रों को धारण करने वाले और पूजा करने वाले व्यक्तियों की रक्षा करने की प्रतिज्ञा की। बारह महान यक्ष सेनापतियों और सात लाख सात लाख परिचारकों ने भी तथागत सात के नामों को धारण करने और उनकी पूजा करने वाले व्यक्तियों और इस रत्न सूत्र की रक्षा करने की प्रतिज्ञा की, जहाँ भी यह स्थित है। इस प्रकार, भगवान ने मंजुश्री, स्कायब्सग्रोल, आनंद आदि को उपदेश दिया। किस दिशा में, युवावस्था में सभी उद्देश्यों को पूरा करने वाले बुद्धत्व प्राप्त करने की विधि का प्रदर्शन करने वाले वर्ष में, आनंद का जन्म हुआ।
English
Work. First, in history, there are two ways of preaching the sutra and the way it spread in Tibet. First, the perfectly enlightened Buddha, near the city of Yangshi, under the trees with musical sounds, with eighty thousand monks. Bodhisattva Avalokiteśvara, Mahamati, Maitreya, Prāgbha, up to Vajrapani, twelve names are mentioned, such as thirty-six thousand. In addition, the countless assemblies of gods, asuras, gandharvas, nagas, etc. who are particularly interested in the Mahayana were preached the virtuous Dharma in the beginning, middle, and end. At that time, Arya Manjushri rose from his seat and circumambulated three times clockwise. Leaning the upper garment on one shoulder, kneeling with his right knee on the ground, he asked: "Bhikkhu Bhagavan, in the future, in the last five hundred years," etc., through the gate of prayer. Whoever hears it will never retreat from the supreme Bodhi, and all wishes will be fulfilled. Expanding the specificity of the previous prayers of the Tathagatas Seven endowed with qualities, or the vow of Vajrapani, or completely purifying all karmic obstacles and fulfilling all hopes, or the sutra of the vow of the twelve Yaksha generals, that is, the extremely extensive Pitaka containing the four categories of names was asked. Bodhisattva Skyabsdrol asked what should be done for the sick and dying, and preached how to care for the sick, etc. Brahma, Indra, the Four Great Kings, etc. also vowed to protect the persons who hold and worship the names and sutras of the Tathagatas Seven. The twelve great Yaksha generals and seven hundred thousand seven hundred thousand attendants also vowed to protect the persons who hold the names of the Tathagatas Seven and worship them, and this precious sutra, wherever it is located. Thus, the Bhagavan preached to Manjushri, Skyabsdrol, Ananda, etc. In which direction, in the year when the method of attaining Buddhahood by fulfilling all purposes in youth was demonstrated, Ananda was born.
Chinese
我，在那之后的七年里没有见到释迦牟尼佛的面容，因此没有包含在四谛法轮之中的疑虑，而且比中法轮还要晚的原因是，主要阐述修行方式广大的极其广大的经藏，如果主要以经部的方式认为属于末法轮，就必须承认。如果以密法的方式认为，则属于行部的如来部。这也是贡噶在结集教法之后记录下来的。第二，在西藏弘扬的方式是：圣者三怙主以智慧之眼观察到，上部阿里地区被雅山和雪山环绕，是大象和鹿的栖息地；中部卫藏地区被岩石和草地环绕，是鹿和猴子的栖息地；下部多康地区被树木森林环绕，是猴子和岩罗刹的栖息地。于是三位圣者商议后，由大悲观世音菩萨和圣救度母加持的猴子和岩罗刹女结合，生下了从六道轮回转世而来的六个孩子，他们逐渐繁衍成为藏族人的国度。由此分出四大氏族：康叶桑噶波，拥有天绳；叶蒙那波，像怒江的巨石；杰赤益西拉仲美，是智慧之灯；门珠那波，拥有狗尾巴草。由此产生了许多小邦，但他们认为如果没有一位统治整个西藏的国王，就无法建立佛教，因此与如来佛同龄的国王，东方升起的幼子，手指间有蹼相连，眼睛被睫毛遮盖，拥有翡翠般的眉毛，牙齿紧密相连，具有超凡脱俗的特征，但相士无法辨认，便将他装入嘎乌盒中，扔进了恒河。另一种说法是，他们怀疑他是神魔的化身，便将他驱逐。无论如何，他感到悲伤，便在北方森林中徘徊。后来，由于大悲观世音菩萨的加持，显现出景象，他来到了拉日江托山顶，看到雅砻地区非常富饶，于是前往赞塘四门，被牧民用脖子抬上宝座，迎请为聂赤赞普。
English
I, for seven years after that, did not see the face of the Teacher, so there is no doubt that it belongs to the Wheel of Dharma of the Four Noble Truths, and the reason why it is later than the Middle Wheel is that it is a very extensive collection that mainly shows the vastness of the practice, so if it is mainly considered as the Sutra tradition belonging to the Final Wheel, it must be admitted. If it is considered as the Mantra tradition, then it belongs to the Tathagata family of the Kriya Tantra. This was also written down by Kunga at the end of the compilation of the teachings. Secondly, the way it spread in Tibet is: the noble three lords saw with their wisdom eyes that the upper Ngari region is surrounded by Ya Mountain and snow mountains, and is the habitat of elephants and deer; the middle U-Tsang region is surrounded by rocks and grasslands, and is the habitat of deer and monkeys; the lower Do-Kham region is surrounded by trees and forests, and is the habitat of monkeys and rock ogres. Then the three nobles discussed and the monkey and rock ogress blessed by the Great Compassionate Avalokiteśvara and the Holy Tara united and gave birth to six children who were transferred from the six realms, who gradually multiplied and became the kingdom of the Tibetan people. From this, the four great clans were divided: Kham Yesang Karpo, who has the heavenly rope; Yemon Nagpo, like the boulder of the Trochu River; Jektrig Yeshe Lhadronme, the lamp of wisdom; Monzhu Nagpo, who has the dog's tail grass. From this, many small kingdoms arose, but they thought that if there was no king to rule the whole of Tibet, Buddhism could not be established, so the king who was the same age as the Tathagata, the youngest son rising in the east, whose fingers were connected by webs, whose eyes were covered by eyelashes, who had jade-like eyebrows, and whose teeth were tightly connected, had extraordinary characteristics, but the diviner could not recognize him, so he was put in a gau box and thrown into the Ganges River. Another version says that they suspected him to be an incarnation of gods and demons and expelled him. In any case, he felt sad and wandered in the northern forests. Later, due to the blessing of the Great Compassionate Avalokiteśvara, a vision appeared and he went to the top of Lhari Gyangto Mountain, saw that the Yarlung area was very prosperous, and then went to Tsangtang four gates, where he was carried on a throne by the herdsmen and invited to be Nyatri Tsenpo.
Chinese
是的。之后，据说在第二十五代国王时，由神灵和恶魔亲自教导的象雄苯教徒通过祭祀神灵和进行仪式等方式，用苯教故事来维持政治。之后，昆图桑布（梵文：Samantabhadra）的化身，在拉脱脱日年赞时期，在雍布拉康宫殿降下了《宝箧经》、《百业经》、《无垢顶髻经》和金制佛塔，从而开启了神圣的佛法。据说这位国王是药师佛的化身。之后，在第五代国王时，观世音菩萨的化身，米杰松赞干布迎娶了度母和金刚手菩萨的化身，即公主和赤尊公主，并迎请了觉卧释迦牟尼佛像。建造了以小昭寺和大昭寺为主的众多寺庙。迎请了以班智达释迦僧哈为代表的一些学者。吞米桑布扎新创了藏文。为了方便学习藏文，他撰写了《声明论》等八部论著。翻译了观世音菩萨的二十一部经典。虽然没有建立僧团，但他让所有臣民遵守十善法，从而开创了佛教的先河。之后，在第五代国王时，文殊菩萨的化身，拉尊赞普赤松德赞派遣巴赛囊作为使者去迎请。于是，出生在萨霍尔地方，持有说一切有部宗义的大班智达寂护，他的本尊是与文殊菩萨形影不离并能亲见文殊菩萨，精通五明，拥有长寿成就，活了九百多岁，具有能前往神通化现的琉璃光佛刹的证悟者，应邀前来。他宣讲了以十善法和十八界为基础的佛法，但西藏的凶恶神灵们愤怒了，发生了许多不祥之事。因此，正如寂护所预言的那样，迎请了赡部洲最伟大的密咒师，第二佛莲花生。他降伏了神灵和恶魔，平息了大地，如愿以偿地建造了无需费力自然形成的寺庙，从而使修行佛法没有了障碍。堪布让萨弥等七人和三百名有智慧的人出家，成为了堪布，因此堪布和菩提心的修证更加精进，成为了菩萨。