English
It is said that he had two sons who were incarnations of Bodhisattvas Nyi Nang and Da Nang. All three, father and sons, were ordained, and the father's name was known as Lha Lama Yeshe Od. He gathered many monks and established the three studies of listening, contemplation, and meditation. He made great contributions to the Dharma and, in accordance with what is said in the scriptures, continuously performed the Medicine Buddha's offerings and the eighth-day ceremonies. He made daily practice his main task. At the time of his death, when his body was cremated, rainbows and showers of flowers fell for seven days and nights. A complete Medicine Buddha image emerged from the center of his heart. It is said that people saw him departing to the Pure Land of Vaidurya accompanied by the sound of music in the sky. In some historical accounts, he went to seek gold for the sake of the Dharma and was captured by Garlog, while some say he escaped after a battle. Although there are many different accounts, they all agree that he died in prison. The history of the omens of his passing away, etc., is not clear in most Dharma sources, but it is speculated that since his body was abandoned, someone may have provided him with services. He gave the kingdom to his younger brother's son, Lhade. Lhade then gave it to his son, Ode. Ode then gave it to his son, Tsed. Except for Lhalung Peldor, up to this point, they are all purely of the lineage of the Tibetan Dharma Kings. Ngari Gnarpa Arhat Jangchub Tsultrim, who was well-versed in the three baskets, requested King Tsed to perform the Medicine Buddha's offering ceremony and made it his daily practice. This benefited himself and others. Once, a patron invited him, saying, "I have a condition, which is that I have no son. Please perform a Medicine Buddha's offering." After the offering, he said, "You will have seven sons, give four to me to be monks." It happened as he said, and he offered four sons, who were all ordained and later became excellent spiritual friends. Ngari Arhat passed away at the age of eighty, and at the time of his death, the seven Medicine Buddhas appeared on his head. He lived in Drak Nag in Spagro's Spagor, so he was known as Geshe Drak Nagpa. Later, he went to Lhundung Lha in Tsang. Since the bones were ashes, they were given to Zhu Lhenpa Sherab Drak. When he performed the Medicine Buddha's ceremony, it is said that the manifestation of the Tathagata and his retinue was seen by Crowpa Dode Gon from Drak Ngon Pukpa. He saw the pure land of Gold and Purity. His nephew...
Chinese
因被囚禁而祈祷药师佛后获释。他将此物赠予拉萨曲隆巴·达玛嘉灿。因七种肿瘤疾病而祈祷药师佛后痊愈。去世时，出现右旋海螺和许多舍利。他将此物赠予纳塘卓摩擦钦托巴，真名为卓敦·杜孜扎。为了父母，他多次举行仪轨，多次见到药师佛的净土，并获得了父母往生该净土的征兆。无论住在哪里，都说药师佛的净土令人向往。拉贡西波患了麻风病，献上六块绿松石和一百块红珊瑚，请求治愈疾病，于是给了药师佛的食子供品。用药咒水清洗后，一年内麻风病痊愈。获得了非凡的信心。将所有条件都献给了药师佛的基金，去世时化为彩虹和舍利。卓摩切瓦将此物赠予像至尊双子般的两位儿子之一，即著名的桑结贡巴·森格嘉。临终时说要去药师佛的净土。去世时，连续七天降下花雨，头顶上出现药师佛。他将此物赠予钦·南喀扎。因为将药师佛作为修持的主要对象，所以心中完全充满信心。他将此物赠予大善知识索南耶谢。这两位上师的传承没有在其他文献中找到，但出现在达仓巴的修行易入中。他将此物赠予措曲隆堪钦·香托索南扎巴。此人的心中自然生起菩提心等，传记非常重要。具吉祥的上师索南嘉灿也在此人处受了比丘戒。或者从桑结贡巴开始：嘉尼波嘉措，他传给竹隆巴·贡嘎门兰，他传给邦康扎巴贝，堪钦索南扎巴从他那里听受。之后依次是堪钦扎巴嘉灿，堪钦蒋扬仁钦嘉灿，堪钦嘉瓦恰那，堪钦贡嘎洛哲，堪钦楚臣巴觉，曲隆夏岭巴·竹西衮桑图托巴瓦，一切智者钦哲旺秋，金刚持旺秋拉丹，种姓之主衮波索南却丹，夏鲁堪钦金刚持仁钦
English
Having been imprisoned, he was released after praying to the Medicine Buddha. He gave it to Rasa Chulungpa Darma Gyaltsen. Having contracted seven tumor diseases, he was healed after praying to the Medicine Buddha. At the time of his death, a right-spiraling conch shell and many relics appeared. He gave it to Nartang Dromo Tsarchin Tokpa, whose real name was Droton Dudtsi Drak. For the sake of his parents, he performed many rituals, repeatedly saw the pure land of the Medicine Buddha, and obtained signs of his parents being born in that pure land. Wherever he resided, he would say that the pure land of the Medicine Buddha was pleasing to the mind. Lhagom Zhipo contracted leprosy, and after offering six turquoise stones and a hundred red corals, he requested healing from the disease, so he was given the food offering of the Medicine Buddha. After washing with water imbued with the medicine mantra, the leprosy was cured within a year. He obtained extraordinary faith. He offered all the conditions to the fund of the Medicine Buddha, and at the time of his death, he turned into a rainbow and relics. Dromo Chewa gave it to Sangye Gompa Senge Kyab, one of the two sons who were renowned as supreme twins. At the time of passing into sorrowless state, he said he would go to the pure land of the Medicine Buddha. At the time of his passing, a rain of flowers fell for seven days and the Medicine Buddha appeared on his crown. He gave it to Chim Namkha Drak. Because he made the Medicine Buddha the main object of his practice, his mind was completely filled with faith. He gave it to the great spiritual friend Sonam Yeshe. The lineage of these two lamas was not found in other documents, but it appeared in the Easy Entry of Taktsangpa's practice. He gave it to Tsokcho Lung Khenchen Zhingto Sonam Drakpa. In this person's mind, the mind of enlightenment arose effortlessly, and so on, his biography is very important. The glorious and venerable lama Sonam Gyaltsen also received the vows of full ordination from this person. Alternatively, starting from Sangye Gompa: Nyak Nyinpo Gyatso, he passed it on to Drulungpa Kunga Monlam, he passed it on to Pangkhang Drakpa Pal, Khenchen Sonam Drakpa heard it from him. Then in sequence, Khenchen Drakpa Gyaltsen, Khenchen Jamyang Rinchen Gyaltsen, Khenchen Gyalwa Chakna, Khenchen Kunga Lodro, Khenchen Tsultrim Pawojor, Cholung Sharlingpa Trulzhik Kunsang Thutop Pawa, Omniscient Khyentse Wangchuk, Vajradhara Wangchuk Rabten, Lord of all lineages Gonpo Sonam Chokden, Zhalu Khenchen Vajradhara Rinchen.
Chinese
索南却珠。我从他那里获得了仪轨经典的传承。或者从甘珠尔瓦·衮波·索南却丹那里，以及遍知法王仁钦嘉措，和大学者成就者洛却多吉那里，我向他们请教。此外，从寂护开始，小菩提萨埵，国王格外的吉祥，大尊者阿底峡，拉尊绛曲沃，大底斯巴，菩萨月胜，康波译师，阿罗汉坚赞，嘉瓦旺策，嘉瓦贝策，功德旺秋，香巴调伏者，直到堪钦索南扎巴之间也有传承。对于曼扎热德等的传承，全知布顿的观点与此略有不同，虽然末世的全知者怎么会有错谬呢，但我想习惯很重要，所以按照纳塘巴的观点记录下来。纳巴以下的后来的传承，在一些古籍和听闻记录中，有相同也有不同，怀疑是否是文字错误，所以信任全知达仓巴和全知钦哲的听闻记录。与行续相关的药师佛化身的随许是从金刚持衮波索南却丹那里，祖尔全知秋英让卓。我从他那里获得。达仓译师所说的圆满报身随许，似乎有一种只对五种智慧灌顶持守五部戒律的传统，确定是不清净的，所以我没有请求，他说。以及俄尔巴金刚持说药师佛圆满报身随许，然后将四灌顶简略地结合起来，虽然没有说那是愚人们自己编造的，但似乎是这样。在药师佛四十九尊坛城中，依靠行续仪轨的水冠灌顶，从金刚持贝觉伦珠那里，从祖钦全知大师那里传承下来，我获得的这个是否与续部相符呢？第二，为了生起信心，宣说利益。如是说：对于没有信心的人们，不会生起白净的法，就像被火烧毁的种子，不会生出青苗一样。以及圣者龙树菩萨说：这两个是主要的智慧，它的前行是信心。
English
Sonam Chokdrub. From him, I received the transmission of the ritual scriptures. Or from Kanjurwa Gonpo Sonam Chokden, as well as the Omniscient Dharma Lord Rinchen Gyatso, and the great scholar and accomplished one, Locho Dorje, I inquired of them. Furthermore, starting from Shantarakshita, the minor Bodhisattva, King Gewai Pal, the great Lord Atisha, Lhatsun Jangchub Ö, the great Tisiwa, Bodhisattva Dawa Gyaltsen, Kongpo Lotsawa, Arhat Gyaltsen, Gyawa Wangtse, Gyawa Pelste, Yonten Wangchuk, Shangpa Dulzin, there also appears to be a lineage up to Khenchen Sonam Drakpa. Regarding the lineages of Mandhatri Tsedeyan and others, the view of the Omniscient Buton differs slightly from this, although how could the Omniscient One of the degenerate age have errors, but I think habit is important, so I recorded it according to the view of Narthangpa. The later lineages from Narpa downwards, in some old texts and hearing records, have similarities and differences, and there is doubt whether it is a textual error, so I trust the hearing records of the Omniscient Taktsangba and the Omniscient Khyentse. The subsequent permission of the Medicine Buddha incarnation related to the Action Tantra is from Vajradhara Gonpo Sonam Chokden, Zur Chenpo Chöying Rangdröl. I received it from him. Taktsang Lotsawa said that the subsequent permission of the Sambhogakaya, which is known as such, seems to have a tradition of holding the vows of the five families only for the five wisdom initiations, which is definitely impure, so I did not request it, he said. And Ngorpa Vajradhara said the subsequent permission of the Medicine Buddha Sambhogakaya, and then briefly combined the four initiations, although it was not said that it was fabricated by fools, but it seems to be so. In the mandala of the forty-nine deities of the Medicine Buddha, relying on the water crown initiation of the Action Tantra tradition, from Vajradhara Pelyor Lhundrup, transmitted from Zurchen Kunkhyen Chenpo, I wonder if what I obtained is in accordance with the tantras. Second, in order to generate faith, the benefits are explained. As it is said: For people without faith, white Dharma will not arise, just as a seed burned by fire will not produce a green sprout. And the noble Lord Nagarjuna said: These two are the main wisdom, its preliminary is faith.
Chinese
如是说，信心有三种：对三宝功德的信心，对业果的信赖，以及对四谛取舍的意愿。首先，必须生起对第一种信心的信赖。如经藏小品部所说：纵然月亮与星辰一同坠落于大地，这大地连同山林也能升到空中，大海之水也有干涸之时，但大修行者绝不可能说谎。因此，圆满正等觉的佛陀绝不会说谎。圣者佛陀示现神通之力，显现种种变化，对于那些以鲜花、香、气味、花环、涂香、衣服和饰品等供养如来的人，又何必祈愿呢？诸位天子，对于那些众生，即使在如来世尊涅槃后，经过百千年或亿万劫，口中念诵“顶礼佛陀”之名七次，并在空中散花，所有这些都将成为痛苦的终结。更何况是向空中散花呢？那些以信心追随如来教导的人，为了供养如来，哪怕仅仅持有一个如来的神通教法，或者一天一夜，甚至片刻之间，努力忆念供养如来，那也将终结痛苦，并逐渐证得无上圆满正等菩提。此外，律藏根本说：智者若以极大的信心，向佛塔迈出一步，那怕是瞻部河的金衡，成百上千也无法与之相比。又如《地藏十轮经》所说：三界之中所有的安乐，都源于供养三宝。因此，想要安乐的人，应当努力供养三宝。如是，不仅宣说了供养三宝真身及其所依之无量利益，而且相比于多年侍奉无数的阿罗汉，以虔诚之心，仅仅以目光注视如来之身像片刻，其功德也更为殊胜。
English
As it is said, there are three types of faith: faith in the qualities of the Three Jewels, faith in the reliability of karma and its effects, and the desire to engage in the acceptance and rejection of the Four Noble Truths. First and foremost, it is necessary to generate trust in the first type of faith. As stated in the Minor Collection of the scriptures: 'Even if the moon and stars were to fall to the earth together, this earth, along with its mountains and forests, could rise into the sky, and the water of the great ocean could dry up, but a great ascetic would never speak falsely.' Therefore, the perfectly enlightened Buddha would never lie. What need is there for prayers for those who offer flowers, incense, fragrances, garlands, unguents, clothing, and ornaments to the Tathagata, who has generated the power of the noble Buddha and displayed miraculous manifestations? Sons of the gods, for those sentient beings who, even after the passing of the Buddha, the Bhagavan, into nirvana, after hundreds of thousands or billions of kalpas, say the name 'I prostrate to the Buddha' seven times and scatter flowers into the sky, all of that will bring about the end of suffering. Let alone scattering flowers into the sky, those who follow the Tathagata with faith, some of whom, for the sake of offering to the Tathagata, hold just one teaching of the Tathagata's miracles, or for one day or one night, or even for a moment, strive to remember offering to the Tathagata, that will end suffering and gradually awaken to unsurpassed, perfect, complete enlightenment. Furthermore, according to the Vinaya-vastu: 'If a wise person, with great faith in their heart, takes a step towards a Buddha's stupa, even hundreds of thousands of measures of gold from the Jambu River cannot compare to it.' Also, as stated in the Sutra of the Ten Wheels of Ksitigarbha: 'All happiness and joy in the three realms arise from offering to the Three Jewels. Therefore, those who desire happiness and joy should strive to offer to the Three Jewels.' Thus, not only were the endless benefits of offering to the actual Three Jewels and their representations spoken of, but also, compared to serving hundreds of thousands of Arhats for many years, the merit of gazing upon the image of the Tathagata with a faithful mind for even a moment is far greater.