Chinese
我認為，這肯定是必要的，而且在所有佛法中，沒有比般若波羅蜜多更殊勝的，因此不會有過失。 鄂爾欽的諸神面向外面的壇城被命名為宮殿，並按照苯教的習俗陳設供品。 這樣說，即使根據經續的詞義來衡量，也並非完全妥當，而且對於那些在早期佛教傳播時期未能如實理解佛法真諦的人們，以及對苯教懷有敵意的人們而言，將佛和菩薩的形象冠以國王和大臣的名字等情況也出現了，因此，當時可能是因為需要而與苯教保持一致，或者可能是初學者沒有完全理解實踐的普遍現象。 傑·達倉巴說： 許多被稱為宮殿的旗幟上的壇城，其完整的門、門楣、半網等也不合適，因為它們沒有經典依據。 因為它們與密續的依據和場合無關。 根據這些話，對於那些無法建立經部所說的壇城的情況，用這些來代替並沒有衝突，如果壇城之上建造宮殿是不合適的，或者是否認為旗幟上繪製壇城的圖案也是有可能發生的。 班禪釋迦喬丹說： 其他和藥師佛宮殿中，被稱為經書放置在中央，諸神面向外面的繪畫，這與經部和密續的任何傳統都不符，但作為積累功德的一種方式，並沒有衝突。 根據這些話，現在只是展示一兩幅唐卡，而不是用曼荼羅來支撐的觀修對象，這種簡化的方式比宮殿似乎也不會有過失。 然而，一些學者說，由於諸神背對著，西藏的法律崩潰，出現了無知等情況。 在寧瑪派的法座上放置許多壇城，這只是裝飾，而不是主要內容。 在這裡，說陳設供品就是直接展示，所以似乎只是不祥的疑慮。 但根據卡卡尼壇城倒置等情況來看，這並非絕對，而是取決於智慧的差異。 主要似乎取決於個人的證悟高低。 此外，瑪·釋迦喬丹在那裡無量。
English
I think it is definitely necessary, and among all the Dharmas, there is nothing more excellent than the Prajnaparamita, so there will be no fault. The deities of Ngorchen facing outwards on the mandala being named as a palace, and arranging offerings according to the Bonpo custom. Saying this, even judging by the meaning of the Sutras and Tantras, it is not entirely appropriate, and for the sake of those who did not truly understand the meaning of Dharma during the early propagation of Buddhism, and those who are hostile to the Bon religion, situations such as naming the images of Buddhas and Bodhisattvas with the names of kings and ministers have occurred, so at that time, it may have been to align with Bon out of necessity, or it may be a common phenomenon of beginners not fully understanding the practice. Je Taktsangpa said: The mandalas on the banners of many places known as palaces, with complete doors, lintels, half-nets, etc., are also inappropriate because they have no Sutra basis. Because they are not related to the sources and occasions of the Tantras. According to these words, for those cases where the mandala spoken of in the Sutras cannot be established, there is no conflict in using these as substitutes, and it is inappropriate to build a palace on top of the mandala, or whether it is thought that drawing the mandala on the banner is also possible. Panchen Shakya Chokden said: Others and the Medicine Buddha palace, where the scriptures are placed in the center, and the deities are painted facing outwards, this is not in accordance with any tradition of Sutra or Tantra, but as a means of accumulating merit, there is no conflict. According to these words, nowadays, just displaying one or two thangkas, instead of meditation objects supported by mandalas, this simplified approach seems to be no fault even compared to a palace. However, some scholars say that because the deities are facing backwards, the Tibetan laws collapsed, and ignorance arose, etc. Placing many mandalas on the throne of the Nyingma school is just decoration, not the main content. Here, saying that arranging offerings is directly showing, so it seems to be just an ominous doubt. But according to the Kakani mandala being inverted, etc., it is not absolute, but depends on the difference in wisdom. The main thing seems to depend on the level of realization of the individual. Furthermore, Ma Shakya Chokden there immeasurable.
Chinese
之后，由于空性和发心次第与其他不同，所以认为不合理。虽然《药师经》和仪轨中说没有，但作为补充稍微需要一点，因为含糊不清，所以这个陀罗尼也是依于堪布的意旨而由智者们编纂的。虽然《消除无明黑暗经》仪轨中说没有，但《丹珠尔》来源可靠，是广为人知的仪轨，可能是看到不正确的版本。仪轨中说，对于四十九个伞，其神识返回并恢复记忆。其中一些人对《俱舍论》中说：“不返回者是寻香。”因此，对不可能进入旧蕴产生怀疑，但大小乘的说法难以完全确定，例如，对于时死的死亡，通过仪轨等无法返回，但对于非时死则可能返回的道理，寿命耗尽而死的神识不进入旧蕴，但未耗尽则可能进入的关键在于，文殊请问仪轨的意旨和两者。后者，释迦胜者说：“被死主抓住的神识返回，从而变得长寿等等。”我认为这在意义上是相符的，并且在本经的直接指示的词语和堪布作为补充所添加的差别上，此论从加持地基到以神变升空而住之间，是以前宣说此经时，为了消除智慧浅薄的天子们的疑惑，将七如来迎请到此地。释迦牟尼和他们一起安住时，文殊和金刚手二位亲自进行请问和回答，并依于加持本经的意义和陀罗尼咒语。虽然如此，从释迦牟尼以下迎请的词语与本经没有直接联系，但从“世尊无量光佛的刹土的庄严”到“在善妙庄严的地基上”大部分在本经中直接出现。从“七宝宫殿极其炽燃的陈设”到“从无愿进入”在本经中没有出现，但如无著的《摄大乘论》中所说的那样添加。在那些刹土的中央，宫殿的界限
English
After that, because the order of emptiness and bodhicitta is different from others, it is considered unreasonable. Although it is said that it is not in the Bhaisajya Sutra and rituals, it is slightly needed as a supplement, because it is vague, so this dharani is also compiled by the wise based on the intention of the Khenpo. Although it is said that it is not in the "Eliminating the Darkness of Ignorance Sutra" ritual, the Tanjur source is reliable, and it is a well-known ritual, so it seems that you have seen an incorrect version. In the ritual, it is said that for the forty-nine umbrellas, their consciousness returns and memory is restored. Some of them doubt that in the Abhidharmakosha it says, "The one who does not return is a Gandharva." Therefore, there is doubt about the impossibility of entering the old aggregates, but it is difficult to completely determine the explanations of the Greater and Lesser Vehicles. For example, for death at the time of death, it cannot be returned by rituals, etc., but for untimely death, the reason that it can be returned is that the consciousness of those who die after exhausting their lifespan does not enter the old aggregates, but the key to being able to enter if it is not exhausted lies in the intention of Manjushri asking for the ritual and the two. In the latter case, Shakyamuni said, "The consciousness seized by the Lord of Death returns, thereby becoming long-lived, etc." I think this is consistent in meaning, and in the difference between the words of the direct instruction of this sutra and what the Khenpo added as a supplement, this treatise, from blessing the ground to ascending into the sky by miraculous power and dwelling, is when this sutra was previously spoken, in order to eliminate the doubts of the sons of the gods with little wisdom, the seven Tathagatas were invited to this place. When Shakyamuni and they were dwelling together, Manjushri and Vajrapani personally asked and answered, and relied on blessing the meaning of this sutra and the dharani mantra. Even so, the words of inviting from Shakyamuni downwards are not directly related to this sutra, but from "the adornment of the Buddha-field of the Bhagavan Amitabha" to "on the excellently adorned ground" most of them appear directly in this sutra. From "the arrangement of the seven-jeweled palace, which is extremely blazing" to "entering from no aspiration" does not appear in this sutra, but it is added as said in Asanga's Compendium of the Mahayana. In the center of those Buddha-fields, the boundary of the palace
Chinese
关于药师佛的完整描述在经文中有所说明。愿一切都变得美丽，愿一切都变得富裕，愿一切都如此！这些与经文无关。无量宫的中央，八个狮子大座上坐着八位如来，其间的布料上是菩萨，这些都出自讨论的基础，与经文有关。放置经书和摆放文殊等剩余的座位与经文无关。再次，向七如来献供，并祈祷与他们过去的愿望相符的愿望，这与经文有关。释迦牟尼以下的两次献供与经文无关，而其他的仪式用语都直接出现在经文的文字中。后续仪式的用语是堪布菩提萨埵亲自编排的。这样说似乎很好。如来的真实教言等，虽然经文中没有提到这些愿望的成就方法，但都是堪布所作。༈。第四，关于修持的仪式，分为前行、正行和后行三个部分。首先是经文仪式，即从经藏中摘录的，宣读七如来往昔愿力殊胜的陀罗尼的仪式。顶礼七如来！想要进行仪式的人，应沐浴身体，穿上干净的衣服，食用洁净的食物。心中没有烦恼等污垢，对三宝的功德和经藏的利益深信不疑，生起信心和恭敬心。修持四无量心。如果是居士，则受持斋戒。在吉祥的日子，如初八开始。在令人愉快的地方打扫干净，在用许多伞和幢幡装饰好的地方，制作一个大的香曼扎，并用颜料粉或鲜花铺撒。无论是塑像、画像还是泥像都可以，但要装藏舍利。还要布置世间和出世间的眷属的座位。陈设力所能及的供品，在每尊佛像前放置七盏酥油灯和七面五彩幡。此外，还有香、花等。
English
The complete description of the Medicine Buddha is clarified in the sutra. May everything become beautiful, may everything become prosperous, and may everything be so! These are not related to the sutra. In the center of the immeasurable palace, eight Tathagatas are seated on eight great lion thrones, and the bodhisattvas on the cloth in between, which come from the basis of discussion, are related to the sutra. Placing the Dharma books and arranging the remaining seats for Manjushri and others are not related to the sutra. Again, offering to the seven Tathagatas and making prayers that are in accordance with their past aspirations are related to the sutra. The two offerings below Shakyamuni are not related to the sutra, but the other ritual words are directly present in the words of the sutra. The words of the subsequent rituals were personally arranged by Khenpo Bodhisattva. What is said seems good. The true words of the Tathagatas, etc., although the methods for accomplishing these aspirations are not mentioned in the sutra, were made by the Khenpo. ༈. Fourth, regarding the practice ritual, it is divided into three parts: preliminary, main, and subsequent. First, the sutra ritual, which is the ritual of reciting the Dharani of the special qualities of the past aspirations of the Seven Tathagatas, extracted from the sutras. Homage to the Seven Tathagatas! Those who wish to perform the ritual should bathe their bodies well, wear clean clothes, and eat pure food. Having purified the mind from defilements such as afflictions, one should have faith and respect, believing in the qualities of the Three Jewels and the benefits of the sutras. Meditate on the four immeasurables. If one is a householder, one should take the vows of fasting. Begin on an auspicious day, such as the eighth. Clean the pleasant place, and in a place well decorated with many umbrellas and banners, make a large incense mandala and spread it with colored powder or flowers. Whether it is a statue, a painting, or a clay figure, it should be enshrined with relics. Also arrange the seats for the retinue of the worldly and transcendental realms. Arrange as many offerings as possible, placing seven butter lamps and seven five-colored banners in front of each image. In addition, there are incense, flowers, etc.
Chinese
香、神馐、各种乐器、七宝、吉祥八物、宝瓶等都要准备好。还要尽可能地读诵这部经和《般若波罗蜜多》等深广的经典。这个陀罗尼仪轨，要念诵七天或二十一天，或三十五天，或四十九天。像这样陈设供品后，僧众聚集在舒适的地方，尽力修习空性三摩地。如是宣说的意义，在于有思维和修习两种。在陈设方面，于特殊且令人愉悦之处，悬挂幡旗，布置地饰和天饰等，使其美观。若无高台，则以香、香水和药膏涂抹，使其散发香气。在那里绘制坛城，虽然不需要从密咒中产生的线条和颜色的仪轨，但为了不出现尺寸上的偏差，要从八大线开始，直到门楣都要画上。舍弃颜色的堆砌方式和瀑布式等，在四方形四门坛城的中央，放置白色四方形神布。在其外侧，放置东方蓝色、南方黄色、西方红色、北方绿色的两块四方形神布。中央是八瓣莲花，中间是十六瓣莲花，外侧是二十四瓣莲花。中央和四隅的八瓣莲花上，各放置一个狮子座。中间放置月亮坐垫。从外侧的东门开始，右侧排列十方护法和日月，其坐垫为岩石山。左侧排列十二部主，其坐垫为锦缎。四门处放置四大天王，其坐垫为莲花月亮坐垫，这些都要用彩沙精心绘制。在其外侧，铺撒珍宝砂砾，并按照极乐世界的布局，尽可能地描绘优钵罗花等净土的特点。围墙也按照密咒的方式，不在墙壁上建造，而是在外侧环绕，使其宽大。例如，要知道在宽阔的园林中央，建造类似印度楼阁，并在其周围环绕铁栅栏的总体含义，而不是在墙壁上用斗拱抬起的珍宝屋檐。在那里安放的对境是，中央放置类似床榻之物，其上安放《八千颂般若经》。从东方开始，安放诸神。