English
Yes. Then, it is said that in the twenty-fifth generation of kings, the Zhang Zhung Bonpos, who were taught by the gods and demons themselves, maintained the political system with Bon stories by worshiping the gods and performing rituals. After that, the manifestation of Kuntuzangpo (Skt: Samantabhadra), during the time of Lha Thothori Nyantsen, the "Do de Zamatog", "Pangkong Chagya Pa", "Tsuktor Drime", and golden stupas descended at Yumbu Lhakang Palace, thus initiating the holy Dharma. It is also said that this king was an incarnation of the Medicine Buddha. Then, in the fifth generation of kings, the incarnation of Avalokiteśvara, King Songtsen Gampo, took the manifestations of Tara and Vajrapani, Princess Kongjo and Tritsun, as consorts, and invited the two Jowo statues. He built many temples and supports, including the Trulnang Temple and Ramoche Temple. He invited a few scholars, including Paṇḍita Śākya Sangha. Thumi Sambhota newly created the Tibetan script. To facilitate the study of Tibetan, he composed eight treatises, including the Sumtag. He translated twenty-one sutras and tantras of Avalokiteśvara. Although a monastic order was not established, he placed all the subjects under the ten virtues, thus initiating the tradition of the teachings. Then, in the fifth generation of kings, the manifestation of Mañjuśrī, Lhatsadpo Trisong Detsen, sent Ba Salnang as a messenger to invite. Thus, the great Paṇḍita Śāntarakṣita, who was born in the land of Zahor and held the Sarvāstivāda school of thought, whose tutelary deity was inseparable from Mañjuśrī and who could see Mañjuśrī's face, who was skilled in the five sciences, who had attained longevity and lived for more than nine hundred years, and who had the clairvoyance to go to the pure land of Vaidurya, came as requested. He taught the Dharma based on the ten virtues and the eighteen elements, but the fierce gods and demons of Tibet became angry and many inauspicious things happened. Therefore, as predicted by Śāntarakṣita, Padmasambhava, the second Buddha, the greatest mantra practitioner in Jambudvipa, was invited. He bound the gods and demons, subdued the earth, and built the temple that was naturally formed without effort, as desired, so that there were no obstacles to practicing the Dharma. The Khenpo ordained seven people, including Sadmi and three hundred wise people, and became the Khenpo, so the Khenpo and the realization of Bodhicitta became even more advanced, becoming Bodhisattvas.
Chinese
据说，为了国王的健康，举行了无垢顶髻的仪轨和药师佛的经文仪轨。这个仪轨非常盛大，从《八千颂般若经》中准备前行，为了禅修消除障碍，进行内外沐浴，准备顺缘，坛城，供养，观想迎请本尊。正行时，简略地作总的礼拜，详细地作各自的礼拜、供养和祈愿。结行时，作酬谢的礼拜等，通过加行、正行、结行三部分来归纳，有条不紊地进行实修。国王按照所说的数量准备了仪轨的物品和用具，并在每月初八不间断地进行。迎请药师佛的禅定智慧尊者，为桑耶寺邬孜殿的诸神圣地加持。通过不间断地进行这个仪轨，国王长寿，威势增上，政权稳固，西藏和整个藏区兴盛，风调雨顺，人畜无病，神圣的佛法兴盛广大。那时，据说西藏的幸福安乐如同三十三天之神。国王将包括经文和仪轨在内的所有内容，用藏布江的金子和青金石混合物写在银纸上，然后放入用各种珍宝装饰的银盒中，供养各种丝绸制成的华丽衣物，并持续不断地进行盛大的供养。过去，在燃灯佛的教法时期，供养者和受供养者共同发愿，这显然成熟为我们雪域人民的福德。父王赤松德赞将王室的幼子穆迪赞布或萨纳列·麦永赐予了他。他也像父亲一样举行药师佛的供养，一天晚上，他禀告说看到了青金石光明的净土，父王问他怎么回事，当他陈述了原因后，父王非常高兴。父王说，你肯定会往生到药师佛的净土，所以今后也要精进供养。他依靠星象的度量来建造，因此建造了被称为星宿金刚界坛城的寺庙。他将法脉传给了金刚手菩萨的化身赤德祖赞或热巴巾。建造了乌香多寺，并以新翻译的语言确定了对两个供养处所的侍奉和佛法。
English
It is said that for the king's health, the ritual of the Immaculate Crown and the sutra ritual of the Medicine Buddha were performed. This ritual was very grand, preparing the preliminaries from the "Eight Thousand Verse Prajnaparamita Sutra," eliminating obstacles for meditation, performing inner and outer ablutions, preparing conducive conditions, mandala, offerings, visualizing and inviting the deities. During the main practice, a brief general prostration is made, and detailed individual prostrations, offerings, and prayers are made. At the end, thanksgiving prostrations are made, etc., summarized through the three parts of preparation, main practice, and conclusion, and practiced in an orderly manner. The king prepared the ritual items and implements according to the stated quantities and performed them continuously on the eighth day of each month. The wisdom being of the Medicine Buddha's samadhi was invited, and the deities of Samye Urtse Temple were consecrated. Through the uninterrupted performance of this ritual, the king lived long, his power increased, his rule was stable, Tibet and the entire Tibetan region prospered, the weather was favorable, people and livestock were free from disease, and the sacred Dharma flourished and expanded. At that time, it was said that the happiness and well-being of Tibet were equal to those of the gods of the Thirty-Three Heavens. The king wrote all the contents, including the sutra and ritual, on silver paper with a mixture of gold from the Zambu River and lapis lazuli, and then placed them in a silver box decorated with various jewels, offered many splendid garments made of various silks, and continuously made grand offerings. In the past, during the teachings of Buddha Kashyapa, the offerer and the offered made a joint prayer, which clearly matured into the merit of us, the people of the snowy land. The father king Trisong Detsen gave the youngest son of the royal family, Mutik Tsenpo or Sadnalegs Majingyon, to him. He also performed the Medicine Buddha's offering as his father did, and one night, he reported that he had seen the pure land of lapis lazuli light. The father king asked him what had happened, and when he stated the reasons, the father king was very pleased. The father king said that you will surely be reborn in the pure land of the Medicine Buddha, so continue to practice diligently in the future. He relied on the measurement of the stars to build, thus building the temple known as the Starry Vajradhatu Mandala. He passed the lineage to Tride Tsugten or Relpachen, the incarnation of Vajrapani. He built the U-shangdo Temple and established the service and Dharma for the two offering places with newly translated languages.
Chinese
并且努力进行经部的供养。他将此传给了拉隆贝吉多吉。当时，朗达玛摧毁佛法，接近衰败之际，王子曼扎奥松年幼时，看到祖先的本尊在银嘎乌中，心生信仰，问母亲这是什么，母亲说这是历代君主的本尊。王子对父亲的佛法不满，因此短命，没有幸福。现在谁知道这个？母亲说拉隆贝吉多吉知道。需要向他请求，母亲说：他是恶劣种姓。王子说：种姓不重要，佛法重要。于是派人迎请堪布德瓦多吉，在王宫中进行了这个供养，空中降下花雨，响起音乐，王子看到供养，感到惊奇。现在看来药师佛的心意正在加持。所说的一切都会实现。于是每月初八固定进行药师佛的供养。圆寂后，头顶上清晰地显现出药王的身像。这以上被称为前弘期，以下被称为后弘期。他将此传给了儿子曼扎达阿阔赞，按照祖先的规矩进行供养，去世时，舌头上显现出药师佛主眷三尊，并出现许多舍利。他将此传给了儿子吉德尼玛衮。当他被流放到阿里上部时，带着祖先的本尊进行供养，寿命和权势增长，地方安乐。他将此传给了儿子扎西德。他每月初八固定进行供养，并在神变月持续不断地进行，有一次身体不适，为了祛病，进行了药师佛的供养，并用念诵陀罗尼的圣水沐浴，然后入睡，梦中一位白人说：你的疾病源于此，将这个药的誓言变成一百零八尊本尊。因为没有足够的条件，他说：在你房子的方向，向东三肘的地方，有三簸箕金粉。取出它来进行供养。醒来后，感到心情舒畅。那个白人似乎是菩萨救脱。取出金粉进行供养后，疾病痊愈，并生起了知晓前后世的现量。他将此传给了儿子阔热。他被称为提瓦拉扎和纳嘎拉扎。
English
And he diligently performed the offerings of the Sutra. He gave this to Lhalung Pelgyi Dorje. At that time, when Langdarma destroyed the Dharma and it was nearing its end, when Prince Mangdak Odsung was young, he saw the ancestral tutelary deity in a silver gau and, with faith, asked his mother what it was. His mother said, "This is the tutelary deity of the previous rulers. The prince is displeased with his father's Dharma, so he has a short life and no happiness." Now, who knows this? His mother said that Lhalung Pelgyi Dorje knows. It is necessary to ask him. The mother said, "He is of a bad lineage." The prince said, "Lineage is not important, Dharma is important." So he sent for Khenpo Dewa Dorje and had this offering performed in the palace. Rain of flowers fell from the sky, and music sounded. The prince was amazed to see the offering. Now it seems that the mind of the Medicine Buddha is blessing. Whatever is said will be accomplished. So he made the Medicine Buddha offering regularly on the eighth of every month. After passing away, the image of the Medicine King clearly appeared on his crown. This above is known as the Early Propagation, and below as the Later Propagation. He gave this to his son Mangdak Dpa' Khor Tsen, who made offerings according to the custom of his ancestors. When he died, the Medicine Buddha, the main deity and retinue of three, appeared on his tongue, and many relics appeared. He gave this to his son Kyide Nyima Gon. When he was exiled to Upper Ngari, he carried the ancestral tutelary deity and made offerings, and his life and power increased, and the land was at peace. He gave this to his son Trashi De. He made offerings regularly on the eighth of every month and continuously during the month of miracles. Once, when he was unwell, he performed the Medicine Buddha offering for healing and bathed with water recited with dharanis. Then he slept, and in a dream, a white man said, "Your illness is from this. Make this vow of medicine into one hundred and eight tutelary deities." Because he did not have enough conditions, he said, "In the direction of your house, three cubits east, there are three bre of gold dust in the ground. Take it out and make offerings." When he woke up, he felt relieved. That white man seemed to be the Bodhisattva Kyabdro. After taking out the gold dust and making offerings, his illness was cured, and he developed the direct perception of knowing past and future lives. He gave this to his son Khore. He was called Dewaraja and Nagaraja.
Chinese
据说，他有两个儿子，是菩萨日照和月照的化身。父子三人都是出家人，父亲的名字叫拉喇嘛益西沃。他聚集了很多僧人，建立了闻、思、修三学。他对佛法做出了巨大的贡献，并按照经典中所说的，不间断地进行药师佛的供养和初八的法会。他将日常的修持作为主要任务。他去世时，火化后七天七夜都下着彩虹光和花雨。从他的心中出现了一个完整的药师佛像。据说，人们看到他伴随着天空中的音乐声前往净琉璃世界。在一些历史记载中，他为了佛法而去寻找黄金，结果被噶洛俘虏，有些人则说他交战后逃脱了。虽然说法不一，但都认为他死在了监狱里。关于他圆寂时的征兆等历史，在大多数的法源中并不清楚，但人们猜测，既然他的遗体被遗弃，可能有人为他提供了服务。他将王位传给了弟弟的儿子，也就是拉德。拉德又传给了儿子沃德。沃德又传给了儿子策德。除了拉隆贝多之外，到此为止都是纯粹的藏族法王的血统。阿里格纳巴阿罗汉强曲祖钦精通三藏，他请求策德王进行药师佛的供养仪式，并将其作为日常修持。这利益了自己和他人。有一次，一位施主邀请他说：“我有一个条件，就是我没有儿子。请您做一次药师佛的供养。”供养后，他说：“你会有七个儿子，把四个给我做僧人。”结果真的如此，他献出了四个儿子，他们都出家了，后来都成了优秀的善知识。阿里阿罗汉在八十岁时去世，去世时，七尊药师佛出现在他的头顶上。他住在斯巴卓的斯巴郭尔扎纳，因此被称为格西扎纳巴。后来他去了藏地的拉顿拉。由于骨头是骨灰，所以给了祖拉巴西饶扎。他举行药师佛的仪式时，据说乌鸦巴多德贡从扎昂普嘎看到了如来及其眷属的显现。他见到了金色无垢的净土。他的侄子...