Chinese
的心的珍宝的供养处也是此地。宗堆古尔莫的城市附近，曲隆寺的堪布，噶举派第四世扎巴云努华桑的完整遗体，从娘麦埃隆由布顿仁波切带领，两百名穿着僧衣的比丘迎请至宗堆的城市近郊火化。在那里，建有一座小佛塔，里面供奉着遗骸灰烬，是能涌出许多舍利的加持之地。宗堆千康的近旁，西南方向的山上，有嘉瓦洛热修行过的洞穴。这位嘉瓦洛热是藏巴嘉热的弟子中，两位杰出弟子洛果之一的洛热。出生地是卫地的琼。多年住在色莫多。直接证悟了法性。也被认为是米拉日巴的转世。从这里传承下来的被称为下竹。下竹的甚深佛法藏于心中。宗堆的开端附近，在温那本仲，香洛扎瓦珠巴华桑波远眺时，见到了吉祥胜乐金刚的容颜。也因此生起了不可思议的殊胜禅定。他唱了这首歌：证悟了佛法二谛的体性，体性无碍，亲眼见到本尊。佛法不可思议，甚深禅定的意义。以不可言说的方式证悟，此地也殊胜。夏鲁的普拉扎的东方，科扎巴索南坚赞的住所就在科扎。那时，在西藏，科扎巴索南坚赞对所有人都有很大的利益，名声很大，因此被邀请到南方迪日求法，接受了夏瓦里的（夏瓦里的六法是，班智达比布达旃扎从西藏返回尼泊尔时，与瑜伽自在夏瓦里本人相遇，听闻了完整的夏瓦里六法，心想必须给予能利益西藏的力量。）所有佛法传承。并且从兰哲色顿日获得了续部的传承。香顿昆钦。中等获得者是夏玛姐妹。最后获得者是色多江耶。夏鲁派也有男派女派。混合派是科扎巴索南坚赞。雷多巴
English
This is also the place where the precious offering of the mind is made. Near the city of Tsongdue Gurmo, the complete remains of Khenpo Kawa Zhiva Drakpa Zhonnu Palzang of Cholung Monastery were invited from Nyangme Elung by Buton Rinpoche, led by two hundred monks wearing monastic robes, and cremated near the city of Tsongdue. There, a small stupa was built, inside which the ashes of the remains are enshrined, a blessed place from which many relics emerge. Near Tsongdue Trinkhang, on the southwest side of the mountain, is the cave where Gyalwa Lore practiced. This Gyalwa Lore is Lore, one of the two outstanding disciples of Tsangpa Gyare, Logo. His birthplace is Kyung in U. He stayed in Semodo for many years. He directly realized the nature of reality. He is also known as the reincarnation of Milarepa. The lineage from here is called Lower Druk. The profound Dharma of Lower Druk is held in his heart. Near the beginning of Tsongdue, in Wonna Bonzhong, when Zhang Lotsawa Drubpa Palzangpo looked into the distance, he saw the face of glorious Chakrasamvara. And thus, an inconceivable and excellent samadhi arose. He sang this song: Having realized the essence of the two truths of Dharma, the essence is unobstructed, and the deity is directly seen. The Dharma is inconceivable, the meaning of profound samadhi. Realizing it in an inexpressible way, this place is also wonderful. To the east of Shalu's Pura Ja, the residence of Kobrakpa Sonam Gyaltsen is in Kobrak itself. At that time, in Tibet, Kobrakpa Sonam Gyaltsen was of great benefit to all and had a great reputation, so he was invited to Dirri in the south to seek the Dharma, and received the complete transmission of all the Dharma cycles of Shawari (Shawari's Six Dharmas: When Pandit Bibuddha Chandra returned from Tibet to Nepal, he met the yogi Shawari himself and heard the complete Shawari's Six Dharmas, thinking that he must give a power that could benefit Tibet.) And he also received the transmission of the tantras from Lamdre Seton Rig. Zhangton Kunchyen. The intermediate recipient was Shama sisters. The last recipient was Sedok Jangye. The Shalu tradition also has male and female traditions. The mixed tradition is Kobrakpa Sonam Gyaltsen. Letopa.
Chinese
旺嘉，根桑衮度桑波，恰那旺秋坚赞。科扎巴也领受了道果的甚深口诀，也领受了遣除障碍的甚深口诀。还有一位特殊的喇嘛，热琼巴和卫敦的喇嘛，居住在名为门兰喀的地方。此外，卫藏十位智者之一的洛多杰旺秋，在火（地）阴鸡年开始了后弘期佛教，并建立了江贡寺。简述洛敦多杰旺秋的教法传承来源，是根据尼泊尔班智达所著的历史，并与许多旧文本进行核对整理。正如他们所说，经过众多智者的反复锤炼、切割和打磨，像黄金一样检验和研究后，整理成纯净的历史，记载如下：沃东巴·约格炯，杰杰瓦·藏热赛，托隆巴·玛敦释迦牟尼这三位。巴楚沃日寺的禅修院，古老的禅修院，十二国王建立的寺院之一，当他在那里禅修时，看到一个僧侣牵着狗，敲着鼓，头上插着秃鹫的羽毛，向野生动物射箭。人们说：“老和尚疯了，或者僧侣入魔了。”此后，他听说朗达玛摧毁了佛教，于是他把律藏和阿毗达磨的经书装在两头骡子的背上，前往霍尔地区。在那里，他未能弘扬佛法。他听说了国王朗达玛被杀的消息。他从霍尔地区与一位名叫释迦协饶的霍尔僧侣结伴，前往康区，占据了安琼南宗的岩洞。藏热赛占据了新建的康巴萨玛日普寺。卡沃乔觉扎巴在从尼泊尔返回的路上听到了这个消息，于是他把一驮阿毗达磨经书装在骡子背上逃跑，建立了巴桑喀，占据了哲布寺。拉隆央热炯和绒敦僧格扎两位从耶巴的岩石中取出大量的律藏和阿毗达磨经书，逃往纳秀。拉隆央热炯占据了扎秀擦绒寺，绒敦僧格扎占据了江擦杰绒寺并居住在那里。这六个人都是堪布菩提萨埵的真正弟子，或者是巴热那或巴萨南，或者是瓦耶谢旺波松的真正弟子。因此，传承自堪布静命。译师噶觉香。
English
Wangyal, Kunsang Kuntu Zangpo, Chakna Wangchuk Gyaltsen. Ko Drakpa also received the profound oral instructions of Lamdre, and also received the profound oral instructions for dispelling obstacles. There is also a special lama, the lama of Rachungpa and Uton, residing in a place called Monlam Khar. Furthermore, Lodro Dorje Wangchuk, one of the ten wise men of U-Tsang, initiated the Later Propagation of Buddhism in the Fire (Earth) Female Bird year (1045), and established Gyangong Monastery. To briefly explain the source of Lodun Dorje Wangchuk's Dharma lineage, it is based on the history written by the Nepalese Pandit, and compiled after checking with many old texts. As they said, after repeated hammering, cutting, and polishing by many wise men, examining and studying it like gold, it was compiled into a pure history, recorded as follows: Wotongpa Yo Gejung, Jhejewa Tsang Rabsel, and Tolungpa Marton Shakya Muni, these three. The meditation center of Pal Chuwo Ri Monastery, the ancient meditation center, one of the monasteries established by the twelve kings, when he was meditating there, he saw a monk leading a dog, beating a drum, inserting vulture feathers on his head, and shooting arrows at wild animals. People said, "The old monk is crazy, or the monk is possessed." After that, he heard that Langdarma had destroyed Buddhism, so he loaded the Vinaya and Abhidharma scriptures on the backs of two mules and went to the Hor region. There, he was unable to propagate the Dharma. He heard the news that King Langdarma had been killed. He traveled from the Hor region with a Hor monk named Shakya Sherab, went to Kham, and occupied the cave of Anchung Namdzong. Tsang Rabsel occupied the newly built Khangpa Sarma Ri Phuk Monastery. Kawo Chojey Drakpa heard this news on the way back from Nepal, so he loaded a load of Abhidharma scriptures on a mule and fled, established Palzang Khar, and occupied Drilbu Monastery. Lhalung Yang Rabjor and Rongton Sengge Drak took many Vinaya and Abhidharma scriptures from the rocks of Yerpa and fled to Naksho. Lhalung Yang Rabjor occupied Zasho Tsarang Monastery, and Rongton Sengge Drak occupied Jangtsa Jyerong Monastery and resided there. All six of these people were the true disciples of Khenpo Bodhisattva, or either Ba Ratna or Ba Salnang, or the true disciples of Wa Yeshe Wangpo Sung. Therefore, the lineage comes from Khenchen Shantarakshita. Translator Ka Jok Zhang.
Chinese
三、班智达达那希拉，是吉那弥扎的真实堪布，并且拥有所有翻译成藏文的佛经的传承，因此传承方式各不相同。据说拉钦·贡巴饶赛尔也出生在康区。有个苯教徒的儿子名叫穆祖·赛巴，他以放牧牛羊为生，见到这三位导师后生起信心，于是请求佛法。导师给了他《聚集光明显耀》，并说：“看着这个，如果生起信心就好好地布施。”他看了之后生起信心，然后出家的历史，以及圆满近圆戒的堪布是藏，阿阇黎是约，秘密师是玛，补缺是两位和尚等等，这种口耳相传的说法很多，但非常不准确。拉钦出生在潘域·炯巴，是名叫穆祖·赛巴的苯教徒的儿子，名叫穆祖·格巴。十六岁时，他去了囊赛拉康，看到墙上画着出家僧人讲经说法的画像，就问这是什么。一个老妇人说：“这是出家人的画像。”由于业力的力量，他生起了信心和恭敬心，问：“哪里有这样的人？”老妇人说：“其他人没有找到源头，从曲沃日逃出来的玛、约、藏三人肯定在。”那时，业力苏醒，生起了不想其他非佛法之事的信心。他前往多麦寻找，途中在一个苯教徒的住处停留并询问情况。那人说：“他们都在安曲的南宗扎普。”又说：“这也是佛法，你要带走吗？”于是《律藏光明显耀》给了他一本书。他在路上边看边走，信心的力量自然而然地生起。他到了安曲，六位卫藏人和两位和尚共八人聚集在一起，拉隆·央饶觉担任堪布，绒敦·森给扎担任阿阇黎，藏饶赛担任羯磨阿阇黎。其他人则作为信众的僧团，为他圆满了近圆戒。之后，他听闻佛法的方式是：从堪布那里听闻《律藏》四部，《广大释论》五部；从玛、约二人那里听闻《律藏根本经》以下的零星内容；从绒敦那里听闻《别解脱戒经》两种；《俱舍论》和《中观论》；从藏那里听闻《自释》八部等。之后，他在中国和西藏交界的日沃丹迪寺修行。
English
Thirdly, Pandit Dana Shila was the actual Khenpo of Jina Mitra, and he also possessed the transmission of all the Dharma translated into Tibetan. Therefore, the methods of transmission were different. It is said that Lachen Gongpa Rabsel was also born in Kham. A Bonpo's son named Muzu Salbar, who made a living by herding sheep and goats, saw these three teachers and developed faith, so he requested Dharma. The teacher gave him 'Assembled Light Splendor' and said, 'Look at this, if you have faith, give generously.' After looking at it, he gained faith, and the story of his ordination, as well as the Khenpo who completed the upasampada, was Tsang, the Acharya was Yo, the secret teacher was Mar, and the two Heshangs who filled in the gaps, etc. There are many such oral transmissions, but they are very inaccurate. Lachen was born in Phenyul Zhongpa, as the son of a Bonpo named Muzu Salbar, named Muzu Gebar. When he was sixteen years old, he went to Nangsal Lhakhang and saw a mural of ordained monks teaching and listening to Dharma. He asked what it was. An old woman said, 'It is a picture of ordained people.' Due to the power of karma, he developed faith and reverence, and asked, 'Where are such people?' The old woman said, 'Others have not found the source. The three, Mar, Yo, and Tsang, who fled from Chuwo Ri, are definitely there.' At that time, the karma awakened, and he developed faith that he did not want to think of anything other than the Dharma. He went to Do-me to search for them. On the way, he stayed at the house of a Bonpo and asked about the situation. The man said, 'They are all in Anchung's Namdzong Drakphuk.' He also said, 'This is also Dharma, do you want to take it?' So 'Vinaya Light Splendor' gave him a book. He walked along the road while looking at it, and the power of faith arose naturally. He arrived in Anchung, and six people from U-Tsang and two Heshangs, a total of eight people, gathered together. Lhalung Yang Rabjor served as the Khenpo, Rongton Sengge Drak served as the Acharya, and Tsang Rabsel served as the Karma Acharya. The others served as the Sangha of faith, and completed the upasampada for him. After that, the way he heard the Dharma was: from the Khenpo he heard the four sections of the Vinaya, the five sections of the Extensive Commentary; from Mar and Yo he heard the miscellaneous contents below the Vinaya Root Text; from Rongton he heard the two types of Pratimoksha Sutra; the Abhidharma Kosha and the Madhyamaka; from Tsang he heard the eight sections of the Self-Commentary, etc. After that, he practiced meditation at Riwodentik Monastery on the border of China and Tibet.
Chinese
修持。那个地方有户人家，七个兄弟被房屋倒塌压死后，转生成为赞神。拥有巨大财富的格日赞七兄弟做了施主，供养资具。从卫地来的姐妹做了侍者。修行者获得了现量等许多禅定的功德，被称为拉钦贡巴饶赛。之后，他前往，六个愚笨的人带路服侍，建立了寺庙，虽然大多数文献中都有“索巴六人”的说法。但之所以称为“佐波六人”的原因是，他们请求将红黄的财物完全布施出去。在僧团尚未集会之前，他们以僧人的形象出现，因此被称为“佐波六人”。当拉钦波前往那里时，僧团集会并请求剃度。堪布和老师们都说：“世尊曾说：‘用刀刺疯象的鼻子，让它杀害众生，这是可以的。但剃度之后却不守护戒律，那就不是这样了。’”这样教诲道。‘我老了，不能抚养弟子，你来做吧。’我说：‘我受比丘戒才五年，不行。’他说：‘这会犯下过失，但为了弘扬佛法的大事，你就做吧。’于是我答应了，拉钦波做了堪布，藏做了轨范师，其他人做了信众僧团，然后剃度。以前的佐波六人，后来被称为贤善六人。这六人是艾努布二人，邦觉二人，雄巴二人，共六人。其中，艾多旺秋和努贝贝吉旺秋是贤者。邦贡耶谢雍仲和觉若西饶绛曲是贤善兼备者。雄琼瓦西饶扎和安巴瓦绛曲是持戒者。此外，还接受了卓曼殊室利等非常多人的恩德。在多麦地区，复燃了佛教的火种，变得非常兴盛。当时，邦贡耶谢雍仲让竹耶谢坚赞剃度，建立了堪布和弟子的僧团，成为了僧人的典范，被称为竹阿阇黎耶谢坚赞，堪布弟子们也被称为持戒传承。努贝贝吉旺秋和安巴瓦绛曲做了堪布和老师。