Chinese
据说，（佛）曾宣说（供养）功德巨大，一位婆罗门在路边用一个偈颂赞美如来，（佛）说这能封闭二十大劫的恶道之门。而且，相比佛陀住世之时，佛陀涅槃之后，供养舍利、经典以及执持经典的说法者，功德更大。特别是《定解宝灯经》中说：“恒河沙数劫，以信心供养饮食等，以及伞盖、幡幢、灯鬘，供养无数佛陀。如果有人在正法衰败，善逝教法隐没之时，日夜行持一个学处，其功德远胜于前者。”即使直接将（供养）与学处联系起来，意义也相同，因此在正法衰败之际，供养神馐等功德巨大，胜过恭敬顶礼和赞颂。胜过新建佛像和修复旧佛像。胜过闻思修三者的修行供养，必须正确理解这些原因。特别是，关于此法的功德，无与伦比的觉沃仁波切（阿底峡）在托林寺金殿中，每到一个刹土就作一次赞颂时，对其他七位善逝作了《名号之花》等赞颂，并对药师佛作赞颂说：“仅闻名号也能消除恶趣之苦。”据说他这样做了。在被称为《小经仪轨》的经文中，仲巴·扎顿巴写了一个注释，注释的结尾有《名号之花》是堪布所作的标题，似乎是相信了不正确的文字。一切智者达仓罗扎瓦等智者的著作中说，这是觉沃（阿底峡）所作。仅闻名号就能从恶趣的怖畏中解脱，即使堕入恶趣，仅忆念也能从中解脱，虽然佛陀的断证没有差别，但凭借方便、愿力和名号的功德，对众生的相续生起更大的悲悯，因此善知识钦钦波对其他善逝作七次顶礼，对释迦牟尼佛作十五次顶礼，对药师佛作二十一次顶礼的差别，并且此法利益众生的时期也在五百年的末期，当出现像正法一样的伪造时，众生的业障会
English
It is said that (the Buddha) proclaimed the great merit (of offering), and a Brahmin praised the Thus Come One with a single verse on the road, (the Buddha) said that this could close the door to the evil realms for twenty great kalpas. Moreover, compared to the time when the Buddha was alive, after the Buddha's Nirvana, offering to relics, scriptures, and Dharma speakers who uphold the scriptures is even more meritorious. In particular, the "King of Samadhi" says: "For hundreds of millions of kalpas, with faith, offering food and drink, as well as umbrellas, banners, lamps, and garlands, serving countless Buddhas. If someone, when the sacred Dharma is declining and the Sugata's teachings are disappearing, practices one precept day and night, the merit is far superior to the former." Even if (offering) is directly linked to the precepts, the meaning is the same, so when the sacred Dharma is about to decline, offering divine food and other things is very meritorious, surpassing respectful prostrations and praises. It surpasses building new Buddha statues and repairing old ones. It surpasses the practice of offering through hearing, thinking, and meditation. These reasons must be correctly understood. In particular, regarding the merits of this Dharma, the incomparable Jowo Rinpoche (Atisha) in the Golden Temple of Tholing, when making praises for each realm, made praises such as "Flower of Names" to the other seven Sugatas, and praised the Medicine Buddha, saying: "Just hearing the name can eliminate the suffering of the evil realms." It is said that he did so. In the scripture called "Small Sutra Ritual," Drungpa Draktonpa wrote a commentary, and at the end of the commentary, there is a title that says "Flower of Names" was made by the Khenpo, which seems to be based on the belief in incorrect words. The writings of omniscient Taktsang Lotsawa and other wise men say that this was made by Jowo (Atisha). Just hearing the name can liberate from the fear of the evil realms, and even if one falls into the evil realms, just remembering it can liberate from it. Although there is no difference in the Buddha's abandonment and realization, relying on skillful means, vows, and the merits of the name, greater compassion arises in the minds of beings. Therefore, the virtuous friend Chimchenpo made seven prostrations to the other Sugatas, fifteen prostrations to Shakyamuni Buddha, and twenty-one prostrations to the Medicine Buddha, making a distinction. The time for this Dharma to benefit beings is also at the end of the five hundred years, when fabrications like the sacred Dharma appear, the karmic obscurations of sentient beings will
Chinese
被遮蔽，是遭受各种悲伤和痛苦，变得贫困的时候。其原因是，一般来说，如果教法衰落，那么经典和陀罗尼等的威力会变小。但是，这部经是为恶世末劫时期的众生而郑重宣说的，因此，它的力量会增大，这是由愿力的力量产生的。此外，一切众生都不会从无上菩提中退转，业障完全清净，不会被恶魔所左右等等，这是普遍的利益。特别是，那些因吝啬、破戒、傲慢、嫉妒、挑拨离间和造恶业而遭受巨大苦果的人，如果忆起并听闻药师佛的名号，就能从痛苦中解脱，获得圆满的安乐，即使所有的戒律都破了，也不会有苦果，能转生为转轮圣王等，能从女人的身份中解脱，能如愿获得儿子、财富、寿命和权力。在分娩时不会生病等等，文殊菩萨承诺宣扬如来广大的利益，并在经典所在之处派遣护法。导师让阿难陀对佛法僧三宝的祈愿，以及如来真实语等生起信心。能治愈因重病而死的人，国家不会发生灾难，能获得和平。阿难陀陈述了断命后无法恢复的争论，菩萨救脱以大乘经中所说的能救治十种非时死的方式回答。听闻名号后，十二个七百万的夜叉看到了真理，并发誓要守护这部经，这些都是在法座未齐备时的承诺。一些天子对这些事情产生了怀疑，导师显现了名为“劝请佛刹”的等持，迎请了七位善逝，使法座齐备。菩萨文殊菩萨请求宣说毗琉璃的陀罗尼，八位佛陀异口同声地宣说了包含广大利益的陀罗尼。金刚手菩萨及其眷属禀告世尊，我们也会宣说七如来往昔的愿力差别。
English
Obscured, it is a time of being afflicted by various sorrows and sufferings, and becoming impoverished. The reason for this is that, generally speaking, if the teachings decline, then the power of scriptures and dharanis, etc., will diminish. However, this sutra is solemnly proclaimed for the sake of sentient beings in the degenerate age of the evil era, so its power will increase, which arises from the power of aspiration. Furthermore, all sentient beings will not regress from unsurpassed Bodhi, their karmic obscurations will be completely purified, and they will not be swayed by evil demons, etc., which are general benefits. In particular, those who have committed miserliness, broken vows, arrogance, jealousy, slander, and evil deeds, and have suffered great painful consequences, if they remember and hear the name of the Medicine Buddha, they will be liberated from suffering and attain perfect bliss. Even if all the precepts are broken, there will be no painful consequences, and they will be reborn as a universal monarch, etc., and they will be liberated from the female state, and they will obtain sons, wealth, longevity, and power as desired. There will be no illness during childbirth, etc. Manjushri Bodhisattva vowed to proclaim the vast benefits of the Tathagata, and sent protectors to the place where the sutra is located. The Teacher caused Ananda to have faith in the prayers to the Three Jewels of Dharma, and the true words of the Tathagata, etc. It can cure those who have died from serious illnesses, and there will be no disasters in the country, and peace will be attained. Ananda stated the argument that once life is cut off, it cannot be restored, and Bodhisattva Kyabdro answered in the manner described in the Mahayana sutras, which can cure the ten untimely deaths. After hearing the name, twelve times seven million yakshas saw the truth and vowed to protect this sutra, these were the promises made before the seat was complete. Some sons of the gods had doubts about these matters, and the Teacher manifested the samadhi called "Urging the Buddha Land", invited the seven Sugatas, and made the seat complete. Bodhisattva Manjushri requested the dharani of Vaidurya, and the eight Buddhas unanimously proclaimed the dharani, including the vast benefits. Vajrapani Bodhisattva and his retinue reported to the Bhagavan, we will also proclaim the differences in the past aspirations of the seven Tathagatas.
Chinese
也做了“听闻”等等的开示。金刚手给予了加持，并命令梵天等进行守护。根嘎沃以法的类别请示，这是聚集一堂的开示。依靠这些利益，在无与伦比的觉沃仁波切父子的《噶当宝典》的答复宝鬘中，化身法王吉祥燃灯贤，在不清净的所化前，于六时中观照并安住之时，末世的怙主七佛，以及自己的导师释迦牟尼佛和十方诸佛等特别赞叹，从觉沃父子传承下来的噶当派，供养八善逝和十六罗汉，对于那一方有信仰者也关系重大，是不分彼此的利乐之根本。第三，对于经咒的差别和掺杂的邪见进行辨析，从而消除错误。总的来说，这七善逝的仪轨属于经部还是咒部，关于这一点，《七如来往昔愿殊胜广大经》，此乃大乘经，八百颂，由班智达吉那弥扎、达那希拉、希林扎菩提，译师班德耶谢德等人翻译；以及《药师琉璃光王如来往昔愿殊胜广大经》，由前两位班智达和刚刚提到的译师翻译的这两部药师经，末世的一切智者布顿仁波切和蔡巴锡度格卫洛哲二人共同编纂的《甘珠尔》的编纂一致认为是事续的如来部。一切智者布顿和夏鲁大译师的《丹珠尔》目录中，也记载了堪布所著的经部仪轨在事续的释义中。宗喀巴·洛桑扎巴也认为是事续，因此克珠格勒巴和班禅索南扎巴的《续部总论》等格鲁派的许多文献中也说是密法方面。因此，堪布所著的这个仪轨本身也出现了密法和显宗两种解释的传统。
English
He also gave instructions such as "hearing." Vajrapani blessed the mantra and commanded Brahma and others to protect it. Kungawo requested with the categories of Dharma, which was an instruction for gathering together. Relying on these benefits, in the reply garland of jewels of the Kadampa Precious Book of the Incomparable Jowo Rinpoche and his sons, the emanation Dharma King Palden Marmey Dze Zangpo, when observing and abiding in the six times before the impure disciples, the protectors of the degenerate age, the Seven Buddhas, as well as his own teacher Shakyamuni Buddha and the Buddhas of the ten directions, etc., especially praised, the Kadampa lineage transmitted from Jowo and his sons, offering to the Eight Sugatas and the Sixteen Arhats, is also of great importance to those who have faith in that direction, and is the sacred root of impartial benefit and happiness. Third, the differences between Sutra and Tantra and the errors mixed with wrong views are analyzed to eliminate errors. In general, regarding whether this ritual of the Seven Sugatas belongs to Sutra or Tantra, the Sutra of the Great Vehicle called "The Extensive Special Aspiration of the Seven Tathagatas in the Past," eight hundred verses, translated by Pandita Jina Mitra, Dana Shila, Shilindra Bodhi, and the translator Bande Yeshe De; and "The Extensive Special Aspiration of the Past of the Medicine Master Bhaisajyaraja," the two Medicine Sutras translated by the first two Panditas and the translator just mentioned, were unanimously considered by the omniscient Buton Rinpoche of the degenerate age and Tsalpa Situ Gewe Lodro, who jointly compiled the Kangyur, to be the Tathagata family of the Kriya Tantra. In the catalogs of the Tengyur of the omniscient Buton and Shalu Lotsawa, it is also recorded that the Khenpo's Sutra ritual is in the commentary of the Kriya Tantra. Since Tsongkhapa Lobsang Drakpa also considered it to be Kriya Tantra, many Gelug documents such as Khedrup Gelek Palwa's and Panchen Sonam Drakpa's "General Treatise on the Tantra Section" also say that it is on the side of Tantra. Therefore, the tradition of interpreting this ritual composed by the Khenpo himself as either Tantra or Sutra has also appeared.
English
Both occurrences of gatherings are not unreasonable. Because the sutra that serves as the source of explanation belongs to the tantra, it is not a mistake to interpret it differently as done before. According to the explicit instructions of the Khenpo, it mainly shows the sutra system, so for the sake of the complete fulfillment of the five places, in the "Easy Entry to Practice" by Panchen Shakya Chokden, it says: Some people categorize this into the Action Tantra and perform it as a tantric ritual, which is also unreasonable, because in that case, the sutra ritual would completely disappear. Like the source mentioned in "the ritual arising from the sutra," it contradicts one's own words. If one were to confuse this with the Great Vehicle Sutra and the root tantra of Guhyasamaja, like mixing sūtra (Wylie: mdo, Sanskrit: सूत्र, Romanization: sūtra, meaning: sutra) and sūtra-sena (Wylie: mdo sde, Sanskrit: सूत्रसेन, Romanization: sūtrasena, meaning: sutra army), then the distinction between sūtra and sūtra-sena would not be clear, and the sutra and mantra would not contradict each other. It is acceptable to take the common methods of practicing from the higher tantra to the lower tantra, but a person who has not received empowerment cannot practice the lower tantra in common, just as an adult and a child cannot lift a stone. With such examples, the doubts are explained in detail, which is very much in line with the sutra of Khenpo Bodhisattva and is an excellent explanation with extremely broad insight. However, many scholars such as Kunkhyen Bu and others say that it is completely unacceptable to consider it as belonging to the mantra aspect, because they themselves have not obtained the Dharma eye, so it is difficult. If one examines it slightly with the eye of one's own small intellect, one will find that Stagtsang Lotsawa said: Although everything else is not clearly stated in this sutra, the great Acharya has clearly collected what appears in other sutras and some of what can be taken from the general Action Tantra ritual. Also, in the "Drum Sound of the Deathless Treasury" by Panchen Shakya Chokden, it says that spreading lines and sand shows the way of spreading colored powder, which is also meaningful. Because the arrangement of lines and colored powder is entirely in the manner of mantra, it seems that the sutra and tantra can be explained separately. If one were to do it in the manner of mantra, like the "Offering Ritual of the Eight Sugatas" by Vajradhara Kunga Zangpo, the mandala should have the characteristics of the mantra system, surrounded by five rays of light, and inside one can draw or sculpt deities, and below one can quote inspiring Dharma, relying on the writings of Chim and Gyaton, etc.