English
According to the Lesser Vehicle, the main retinue of Buddha Shakyamuni consists of the Sixteen Arhats, which I believe is valid in meaning. However, if one were to actually perform offerings, it would lead to a great deal of textual confusion. Therefore, it would be purer to rely on previous old documents and create a separate offering ritual for the Sixteen Arhats. Miru Lama Drakgo Rabjampa Puntsok Gyaltsen, instead of relying on wise individuals to cut through exaggerations, let alone seeking complete reading transmissions, out of the arrogance of an old scholar, based on the Nyak Wön edition and other scattered old documents he saw, wrote quite a few supplementary methods such as clarifying the manifestation and realization of the deities, and boasted them as good explanations. It is said that in the Potala Palace's Kangyur Chamber, during tea breaks, he would divide the Medicine Buddha ritual into extensive, intermediate, and concise versions, sometimes mixing them. If these supplementary methods are combined with the extensive ritual, or not combined, it is like an intermediate-length ritual. He seems to think that if these contents are combined with tantra, then mandala paintings and the like are needed, but he didn't even consider these. In tantra, it is necessary to clearly visualize the deity's body color and hand gestures, while in sutra, apart from making offerings and prayers with the power of truth and the strength of devotion, there is no need for clear appearances like in the generation stage. Performing the vase practice according to the sutra method, and inviting the objects of refuge for taking vows by reciting Vajrasamājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚集合), etc., mixing various contradictory tantric practices, becomes the extensive ritual, and not mixing them becomes the intermediate ritual. Such a 'good explanation' has not been discovered by previous wise individuals, therefore, such 'good explanations' should be named 'Lhawa Good Explanations'. You have been promoted to Lhawa incarnate lama, therefore many Dharma terms that are inconsistent with the scriptures have appeared.
Chinese
关于善逝菩萨等的身色和法器，现在被称为供养仪轨的说法，即使没有经典的依据，但从瑜伽续部中讲述慈氏菩萨、文殊菩萨等的身色和法器，也并非不合时宜，特别是夜叉的法器，也没有见到续部的依据，所以很难说。这样说，是因为经典中没有明确的说明，所以您的想法是正确的。但是，即使显宗不需要像生起次第那样的本尊观想，但如果绘画和雕塑没有清晰的形象，就无法发挥雕塑和绘画的作用，因此考虑到无法避免身色和法器，尊者达仓巴说：在这个仪轨中进行瑜伽修持的许多人，都是具有殊胜清净菩萨显现的圣者，他们的所见所闻等是有可能的，因此不能完全否定，如果在绘画等中确定身色和法器，也只是依据以前的传统，因此在供养和礼拜方面，似乎没有太大的冲突。这样说，是为了说明必须依据以前可靠的文献，即使早期文献出现各种相同或不同的情况，如果按照尊者俄尔钦的文献来做，我认为是可以经得起考察的。关于安坐的方式，寂天菩萨、俄尔钦、达仓译师、嘉举派的灌顶仪轨金刚持帕绷喀巴所著等文献中，都讲述了具有莲花八瓣花蕊的莲座，安放的方式是在坛城仪轨中，主要安放药师佛，东北方安放大佛母。俄尔派的传统是在莲座中央安放大佛母，另外两位在莲座中央安放法宝。班禅释迦胜规定将八个大狮子宝座排列成行，每个宝座上都安放着一位如来和一部此经的经书，据说在排列成行的宝座之间也安放着一部经书，其依据似乎在于详细的仪轨。堪布所著的著名大经仪轨中，佛像左右两侧的上排安坐着眷属菩萨们，左右两侧的下排安坐着梵天和帝释天、四大天王以及十二位夜叉大将。在聚集的座位中央，莲花座上安坐着菩萨文殊和金刚手。
English
Regarding the body color and implements of the Sugatas and Bodhisattvas, the current explanations in what are known as offering rituals lack scriptural basis. However, explaining the body color and implements of Maitreya, Manjushri, and others from the Yoga Tantras is not inappropriate. In particular, the implements of the Yakshas are difficult to ascertain as their scriptural basis in the tantras is not found. This is said because there is no explicit statement in the sutras, so your thought is correct. However, even if the Sutra tradition does not require the clear appearance of deities as in the generation stage, without clarity in paintings and sculptures, the functions of sculpture and painting cannot be achieved. Therefore, considering that it is impossible to avoid body color and implements, Jetsun Taktsangpa said: 'Many individuals who practice yoga in this ritual, who are noble beings possessing special pure visions of Bodhisattvas, their visions and so on are possible, so it cannot be completely denied. If definite body colors and implements are used in drawing and so on, it does not go beyond relying on previous practices, so it seems that there is not much conflict in terms of offering and worship.' This statement serves as a reminder that one must rely on reliable ancient texts. Even if various similar or dissimilar ancient documents appear, if one follows the texts of Jetsun Ngorchen, I think it can withstand scrutiny. Regarding the manner of seating, Shila Bhadra, Ngorchen, Lotsawa Taktsang, and the empowerment ritual of the Gyajyü tradition composed by Vajradhara Pabongkhapa, and others, explain the lotus with eight petals and a center. The arrangement in the mandala ritual is mainly Medicine Buddha in the center and the Great Mother in the northeast. In the Ngor tradition, the Great Mother is in the center, and for the other two, the Dharma Jewel is in the center. Panchen Shakchok stipulated that eight great lion thrones be arranged in a row, with a Tathagata and a copy of this sutra placed on each throne. It is said that a copy of the sutra is also placed between the thrones arranged in a row, the source of which seems to be entrusted to the detailed ritual. In the famous great sutra ritual composed by the Khenpo, the retinue Bodhisattvas are seated in the upper rows on the right and left sides of the deity. In the lower rows on the right and left sides are seated Brahma and Indra, the four Great Kings, and the twelve great Yaksha commanders. In the center of the assembled seats, on a lotus seat, are seated the Bodhisattvas Manjushri and Vajrapani.
Chinese
当出现“三皈依聚集”时，这与寺庙的布局不符，被称为藏式集会，在用布幔环绕的场地内，有一种类似婚礼的排列方式，布顿一切智者认为，在法源和目录中，将广、中、略三种经文仪轨作为标准，虽然对无与伦比的大智者的言论不会有错谬，但除了大日如来根本坛城、顶髻九尊、摧破死主之外，其余的十二瑜伽续部坛城以及空行海的灌顶等，有时也需要解释为不了义，但似乎全知夏鲁大译师仁钦却炯桑布所著的《丹珠尔目录》中，并没有提到《七善逝祈愿仪轨》有广、中、略三种形式，不仅如此，他还是汇集这些内容的一位殊胜者，是雪域的唯一引导者，是珍视无垢胜者宗义的，第二位全知布顿·喀且。依靠此，为了雪域的各个地方的佛法，一些富有的施主和护持者将其发扬光大。再次，具有法眼的智者们，对于后来出现的内容，其中不完整、不包含、错误、遗漏、重复、顺序颠倒等诸多需要修正之处，为了双足尊的教法，请以清净的教理和公正的智慧，不要放弃努力去完善它。如是说，为了表明之前的目录也需要进行正确与否的审查，心中不要想应该如何追随信仰。恩钦的广略两种仪轨是由一位噶当巴所作，断定并非是堪钦寂护所作。寂护论师、达仓巴、释迦胜三者的文献中，连广略二经的少许内容也没有，慈悲心和发心的内容很广，护方神和世间守护神等神灵龙族的迎请偈颂，在七如来迎请之前就有。七善逝
English
When "the three refuges are assembled" appears, it does not conform to the layout of a temple, and is known as a Tibetan assembly. Inside an area surrounded by curtains, there is a wedding-like arrangement. Butön Tamché Khyenpa considered the extensive, intermediate, and concise versions of the sutra ritual to be standard in the Chöjung and catalogue. Although there is no error in the words of the unparalleled great scholar, the mandala of the root of Kunrig, the Nine Ushnishas, and the Destroyer of Death, except for these, the remaining twelve yogini tantra mandalas and the empowerment of the Ocean of Dakinis, etc., sometimes need to be interpreted as provisional meanings. However, it seems that in the Tanjur catalogue composed by the all-knowing Zhalu Lotsawa Rinchen Chökyong Zangpo, it does not mention that the "Seven Sugatas' Prayer Ritual" has extensive, intermediate, and concise forms. Moreover, he is the excellent compiler of these contents, the sole guide of the snowy land, and the one who cherishes the doctrine of the immaculate Victorious Ones, the second omniscient Butön Khache. Relying on this, for the sake of the Buddha's teachings in various parts of the snowy land, some wealthy patrons and upholders have expanded it. Again, the assembly of scholars with the eye of Dharma, for the things that will appear later, such as incompleteness, non-inclusion, errors, omissions, repetitions, disordered sequences, and so on, which need to be corrected, for the sake of the teachings of the Two-Legged Supreme One, please do not abandon the effort to perfect it with pure doctrine and impartial wisdom. As it is said, in order to show that the previous catalogues also need to be examined for correctness, do not think about how to follow faith in your heart. The extensive and concise rituals of Ngorchen were made by a Kadampa, and it is determined that they were not made by Khenchen Zhiwa Tso. In the documents of Shantarakshita, Taktsangpa, and Shakya Chokpa, there is not even a trace of the extensive and concise sutras. The content of love, compassion, and bodhicitta is extensive, and the verses for inviting deities and nagas such as the guardians of the directions and the protectors of the world are before the invitation of the Seven Tathagatas. The Seven Sugatas.
Chinese
从“忆念诸佛之名”开始，虽然也出现了一些关于七如来各自的，以及特别关于药师佛利益的详细阐述等等，但由于距离较远，没有太大的必要，因此似乎只有堪布一切知所著的仪轨。虽然那个小仪轨只是删掉了八个特别的祈愿文，保留了开头和结尾，但并没有产生特别的主题。然而，它比噶举派仲巴扎巴顿珠所著的“从所有祈愿文中提取精华，就像从盐堆中取盐一样，浓缩成般若心经一颂”的例子要好得多。学士戒律贤善说，护方之下，堪布和法王作为供养处而安住，这太过分了。如果那样的话，是否意味着在各个续部的本尊坛城中，也需要有译师和施主进入呢？释迦胜说，从马厩、半网等律部安住的基础中进行解释，如果能成为好的部分，那很好，但如果那样写的话，恐怕愚笨之人会误以为是坛城，因此达仓巴讲述了父续等内容，在广略适中时，第三加持，即座垫加持时，将诸佛视为蓝色，有些人可能会误以为是生起本尊。那是在各自摆放座垫时，迎请诸佛，祈愿如是成就，迎请的方式也是释迦胜以摩伽陀善女的譬喻作为范例，这是智慧的展现，对于法宝来说，从教证和证悟二者中，迎请作为所依的佛陀菩萨等，是那个仪轨本身。对于法界极其清净的自性来说，不需要迎请，因此没有单独说明迎请。并且，在那之后，说不适合绘制大母像，如果保留经部的传统，那似乎是好的。达仓巴尊者说，主要结合教证来讲述法宝，一般来说，与本尊像，特别是与佛法整体相结合的，只有般若波罗蜜多，而且那也是瑜伽部所说的红色、黄色、右手等等，都是自己制造的。通过这些可以知道。如果进行密宗的仪轨和灌顶的分类，本尊像的面容和手印的形态
English
Starting from "Remembering the Names of the Buddhas," although there also appear some detailed explanations about the benefits of each of the seven Sugatas, and especially about the benefits of the Medicine Buddha, etc., they are too far removed and not of great necessity. Therefore, it seems that only the ritual composed by Khenpo All-Knowing is indispensable. Although that small ritual only omits the eight special aspiration prayers, retaining the beginning and the end, it does not produce a particularly outstanding subject matter. However, it is much better than the example of Kargyupa Drungpa Drakpa Dondrup's saying, "Extracting the essence from all aspiration prayers, like taking salt from a pile of salt, condensed into one verse of the Heart Sutra." Scholar of Discipline, Tsultrim Zangpo, said that the Khenpo and the Dharma King reside as objects of offering under the direction of the protectors, which is too extreme. If that were the case, does it mean that translators and patrons would also need to enter into the mandala of deities in each of the tantric sections? Shakya Chokpa said that explaining from the basis of the Vinaya's dwelling places, such as the horse stable and half-net, would be good if it could become a good part, but if it were written like that, it is feared that foolish people would mistakenly think it is a mandala. Therefore, Taktsangpa explained the Father Tantra and other contents. When the elaboration and condensation are appropriate, during the third blessing, the seat blessing, some might wrongly think that the deities are generated when the deities are made blue. That is a prayer for the deities to be invited when the seats are arranged separately, and for it to be accomplished in that way. The way of inviting is also Shakya Chokpa using the example of the virtuous woman of Magadha as an example, which is a display of wisdom. For the Dharma Jewel, from the two, scriptural transmission and realization, inviting the Buddhas and Bodhisattvas as the basis is the ritual itself. For the nature of the Dharmadhatu, which is extremely pure, there is no need to invite, so the invitation is not explained separately. And, after that, it is said that it is not appropriate to draw the image of the Great Mother. If the tradition of the Sutra system is retained, that seems good. Lord Taktsangpa said that the Dharma Jewel is mainly combined with scriptural transmission to explain. In general, the only thing that can be combined with the deity image, especially with the Dharma as a whole, is the Prajnaparamita, and even that, the red, yellow, right hand, etc., mentioned in the Yoga Tantra, are all self-made. This can be known through these. If performing the rituals and empowerment arrangements of the Mantra system, the form of the deity's face and hand gestures