English
Practiced. In that area, seven brothers from a family were killed when their house collapsed, and they were reborn as Tsen spirits. The seven Grib Tsen brothers, who possessed great wealth, became patrons and provided resources. A sister from Ü served as an attendant. The meditator gained many qualities of meditative concentration, including clairvoyance, and became known as Lachen Gongpa Rabsal. Then, he went, and six foolish people led the way and served him, establishing a monastery. Although most documents mention "Six Sogpo people," the reason they were called "Zogpo Six" is because they requested that red and yellow possessions be completely given away. Before the Sangha had gathered, they appeared as monks, so they were known as "Zogpo Six." When Lachenpo went there, the Sangha gathered and requested ordination. All the Khenpos and teachers said, "The Blessed One said, 'It is better to pierce the nose of a mad elephant with a sword and let it kill sentient beings than to ordain someone and not protect the vows.'" Thus, they taught. "I am old and cannot raise disciples. You do it," he said. I said, "I have only been fully ordained for five years, it is not possible." He said, "There will be a fault in that, but for the great purpose of spreading the Buddha's teachings, please do it." So I agreed, and Lachenpo became the Khenpo, Tsang became the Acharya, and the others became the Sangha of devotees, and then they were ordained. The former Zogpo Six were later known as the Wise and Virtuous Six. The six were: É Nub two, Pang Jok two, and Shong Bar two, making six in total. Among them, É Dorje Wangchuk and Nub Pelgyi Wangchuk were the wise ones. Pang Gong Yeshe Yungdrung and Jokro Sherab Jangchub were both wise and virtuous. Shong Chungwa Sherab Drak and An Barwa Jangchub were the virtuous ones. Furthermore, they received the kindness of Dro Manjushri and many others. In the Do Med region, the embers of the teachings were rekindled and became very prosperous. At that time, Pang Gong Yeshe Yungdrung ordained Drub Yeshe Gyaltsen, established a monastic college of Khenpos and disciples, and became an excellent monk. He was known as Drub Acharya Yeshe Gyaltsen, and his Khenpo disciples were also known as the lineage of virtuous ones. Nub Pelgyi Wangchuk and An Barwa Jangchub served as Khenpos and teachers.
Chinese
将僧团分开来管理，据说收效甚微。但对学生们来说，却以学识渊博而闻名。在此之前，从铁阴鸡年（藏历）宗教被摧毁，到土阴鸡年（藏历）重燃佛教的火种为止，卫藏四茹（དབུས་གཙང་རུ་བཞི་，指卫藏地区）一百零九年间没有比丘的名字。一些王统和大多数历史记载中说，卫藏的十位或六位学者前往康区，请求大喇嘛贡巴饶赛（དགོངས་པ་རབ་གསལ་）担任堪布并接受戒律等等。而且，在律部的堪布传承中也有很多类似的说法，而且非常有名。但是，将无法考证来源的口头传承当作普遍的说法来宣讲是非常错误和不准确的。最准确的说法是，正如从大译师鲁梅（ཀླུ་མེས་ཆེན་པོ）的著作中了解到的那样，如果有人问：卫藏有十二位学者，这是怎么回事呢？答：前七位和后五位，总共十二位。前七位是：鲁梅·楚臣西饶（ཀླུ་མེས་ཚུལ་ཁྲིམས་ཤེས་རབ），仲·益西云丹（འབྲིང་ཡེ་ཤེས་ཡོན་ཏན），冲克·西饶僧格（ཚོང་ཁེ་ཤེས་རབ་སེང་གེ），洛敦·多吉旺秋（ལོ་སྟོན་རྡོ་རྗེ་དབང་ཕྱུག），松巴·益西洛哲（སུམ་པ་ཡེ་ཤེས་བློ་གྲོས），嘉·洛哲西饶（རྒྱ་བློ་གྲོས་ཤེས་རབ），贤班·确乔（གཞོན་བན་ཆོས་མཆོག་）。这七位请求仲阿阇黎益西坚赞（གྲུམ་ཨཱ་ཙཱརྻ་ཡེ་ཤེས་རྒྱལ་མཚན་）担任堪布，请求觉若·西饶绛曲（ཅོག་རོ་ཤེས་རབ་བྱང་ཆུབ་）担任轨范师，接受了他们的恩德。前五位受了比丘戒，后两位受了居士戒。之后，彻底精通的五位是：塔吉嘉瓦帕巴（མཐའ་བཞི་རྒྱལ་འཕགས），惹西·楚臣炯内（རག་ཤི་ཚུལ་ཁྲིམས་འབྱུང་གནས），巴尊·洛哲旺秋（སྦ་བཙུན་བློ་གྲོས་དབང་ཕྱུག་），杰沃娘本·确杰（སྐྱེ་བོ་མྱང་འབན་ཆོས་སྐྱབས），珠·西饶门兰（གྲུབ་ཤེས་རབ་སྨོན་ལམ་）。其中，前一批人前往卫藏，后一批人下行，在路上相遇，询问去哪里。他们说要去多康（མདོ་སྨད）受戒。路途非常遥远，难以到达。我们已经很好地接受了这些戒律，我们加持就可以了。让他们返回，他们不听。那么，就接受我们的堪布吧，他是一位既有学识又持戒律的人。他们也照此做了，接受了仲·益西坚赞（གྲུམ་ཡེ་ཤེས་རྒྱལ་མཚན་）的恩德。其中，巴、惹、塔吉这三位受了比丘戒，娘、仲这两位受了居士戒。仲后来也受了具足戒，但专注于禅修，没有发展僧团。比这稍早的时候，有琼巴·确杰（གཞུང་པ་ཆོས་སྐྱབས）。
English
It is said that managing the monastic community separately was of little benefit. However, the students were known for their erudition. Before that, from the year of the Iron Female Bird (Tibetan calendar) when religion was destroyed, until the year of the Earth Female Bird (Tibetan calendar) when the embers of Buddhism were rekindled, there was no name of a Bhikshu in the four Rus of U-Tsang (དབུས་གཙང་རུ་བཞི་, referring to the U-Tsang region) for one hundred and nine years. Some royal lineages and most historical records state that ten or six scholars from U-Tsang went to Kham, requested the great Lama Gongpa Rabsel (དགོངས་པ་རབ་གསལ་) to be their Khenpo and received vows, etc. Moreover, there are many similar statements in the Vinaya's Khenpo lineage, and they are very famous. However, it is very wrong and inaccurate to propagate unverifiable oral transmissions as common sayings. The most accurate statement is, as learned from the works of the great translator Lume (ཀླུ་མེས་ཆེན་པོ), if someone asks: There are twelve scholars in U-Tsang, how is this so? The answer is: the first seven and the last five, a total of twelve. The first seven are: Lume Tsultrim Sherab (ཀླུ་མེས་ཚུལ་ཁྲིམས་ཤེས་རབ), Drung Yeshe Yontan (འབྲིང་ཡེ་ཤེས་ཡོན་ཏན), Tsongke Sherab Senge (ཚོང་ཁེ་ཤེས་རབ་སེང་གེ), Lodon Dorje Wangchuk (ལོ་སྟོན་རྡོ་རྗེ་དབང་ཕྱུག), Sumpa Yeshe Lodro (སུམ་པ་ཡེ་ཤེས་བློ་གྲོས), Gya Lodro Sherab (རྒྱ་བློ་གྲོས་ཤེས་རབ), and Zhonban Chokchok (གཞོན་བན་ཆོས་མཆོག་). These seven requested Drung Acharya Yeshe Gyaltsen (གྲུམ་ཨཱ་ཙཱརྻ་ཡེ་ཤེས་རྒྱལ་མཚན་) to be their Khenpo, and requested Jokro Sherab Jangchub (ཅོག་རོ་ཤེས་རབ་བྱང་ཆུབ་) to be their Acharya, and received their kindness. The first five took Bhikshu vows, and the last two took Upasaka vows. After that, the five who were thoroughly proficient were: Takzhi Gyalpak (མཐའ་བཞི་རྒྱལ་འཕགས), Rashi Tsultrim Jungne (རག་ཤི་ཚུལ་ཁྲིམས་འབྱུང་གནས), Bazun Lodro Wangchuk (སྦ་བཙུན་བློ་གྲོས་དབང་ཕྱུག་), Jewo Nyangben Chokkyap (སྐྱེ་བོ་མྱང་འབན་ཆོས་སྐྱབས), and Drub Sherab Monlam (གྲུབ་ཤེས་རབ་སྨོན་ལམ་). Among them, the first group went to U-Tsang, and the last group went down, and they met on the road and asked where they were going. They said they were going to Dokham (མདོ་སྨད) to take vows. The journey is very far and difficult to reach. We have received these vows very well, and we can bless you. They were asked to return, but they did not listen. Then, accept our Khenpo, he is a person who is both knowledgeable and disciplined. They also did so, and received the kindness of Drung Yeshe Gyaltsen (གྲུམ་ཡེ་ཤེས་རྒྱལ་མཚན་). Among them, Ba, Ra, and Takzhi took Bhikshu vows, and Nyang and Drung took Upasaka vows. Drung later took the full vows, but focused on meditation and did not develop the monastic community. A little earlier than this, there was Zhungpa Chokkyap (གཞུང་པ་ཆོས་སྐྱབས).
Chinese
རྒྱ་སྟོན་སེང་གེ སྐལ་སྨོན་འབར་也去了，虽然募集了财物，也闻思了，但是因为精进于禅修，僧团没有发展起来。在一切的下面，叫做རྨ་ཆོས་ཀྱི་བྱང་ཆུབ的地方与康区相接。向上走，就出现了སྐྱིད་ཤོད་的རྨ་མཚོའི་僧团。以前的人向上走的时候，堪布和堪布说：“你们五个人在卫地建立僧团。ཀླུ་མེས་རྒྱུད་བཟང་你做堪布。”赐予了རྣམ་སྦྱར。ཚོང་ཁེ་བློ་རྣོ་你讲解经藏。ལོ་སྟོན་ཆོས་སྐྱོང་你守护佛法。འབྲིང་ཕོ་སྒོ་ཟབ་ཅིང་བཟང་པ་你做住持。སུམ་པ་སྒོ་ཞན་པས་做ཀླུ་མེས་的近侍。”说了之后向上走。在མོར་དགེར་住了一年。之后按照堪布和堪布的吩咐各自离开了。在གཙང་出现了ལོ་ཚོང་两个人。在卫地出现了ཀླུ་འབྲིང་两个人。སྤ་རག་两个人也向上走，一起建立了僧团。像这样，སྐྱེས་བུ་སྟོབས་(ཅན)卫藏的六个人这样广为人知。其中གཙང་པ་两个人去了གཙང་。ཚོང་ཁེས་在མྱང་སྨད་掌握了ཁྲིད་和བྱ་རྒྱུད་两个人。之后在མྱང་སྟོད་的ཁུ་ལེ་和ཉིང་རོ་和རྒྱང་རོ་、འགོས་ཡུལ་སྟོད་གསུམ་等等地方，在རྒྱ་པོ་和གྲང་ཆུང་建立了许多僧团。他的两个弟子和荣地的ངུར་སྨིག་和ཚེ་དམར་和སྐུ་ཐང་，直到ཡག་ཚུན་为止，在一天之内奠定了四十个僧团和寺院的基础。像这样广泛地发展和分离，被称为ཚོང་ཚོའི་僧团。ལོ་སྟོན་རྡོ་རྗེ་དབང་ཕྱུག་在མྱང་སྨད་རྒྱན་གོང་奠定了寺庙的基础。དཀར་མོ་མཆེད་བཞི་每人拿着一个小小的钵亲自来了，说：“我们用小小的神通帮助你，让佛教像枯木生火一样发展。”之后，ལོ་སྟོན་扩大了寺院的范围，空中发出了声音：“这位伟人是东方如来佛眼如来的化身，即使你不使用，我也会帮助你。”这样传开了。他有八个堪布弟子，即སུམ་སྟོན་འཕགས་པ་རྒྱལ་མཚན、ལྕེ་སྟོན་ཤེས་རབ་བྱུང་གནས、གླང་སྟོན་བྱམས་པ、གཞུ
English
Gya Ton Sengge Kalmon Bar also went and collected donations and studied, but because he was diligent in meditation, the monastic community did not grow. Below everything, a place called Machökyi Jangchub adjoined Kham. Going up, the monastic communities of Matso in Kyishö appeared. When the former people went up, the two Khenpos said, "The five of you should establish a monastic community in Ü. Lume Gyuzang, you should be the Khenpo." They bestowed Namjar. Tsongkhe Lono, you should explain the Vinaya Pitaka. Loton Chökyong, you should protect the Dharma. Dringpo Gozabbing Zangpo, you should be the Sthavira. Sumpa Goshenbe should be Lume's attendant." After saying this, they went up. They stayed in Mortok for a year. Then, according to the Khenpos' instructions, they separated. In Tsang, there were Loto and Tsong. In Ü, there were Lume and Dring. Parak also went up and established a monastic community together. Thus, the six strong men of Ü-Tsang became widely known. Among them, the two Tsangpas went to Tsang. Tsongkhe took Khrit and Jagyu in Nyangme. Then, in Kule of Nyangtö, and Nyingro, Gyangro, Göyul Tösum, etc., he established many monastic communities in Gyapo and Drangchung. His two disciples, along with Ngursmig of Rong, Tsemar, and Kuthang, laid the foundation for forty monastic communities and monasteries in one day, up to Yaktsun. Thus, they expanded and separated, and became known as the Tsongtso monastic community. Loton Dorje Wangchuk laid the foundation for the monastery in Gyangong of Nyangme. The four Darkarmo sisters each brought a small bowl and came in person, saying, "We will help you with a small amount of power, and let the Buddha's teachings spread like fire to dry wood." Then, Loton expanded the monastery's area, and a voice came from the sky, saying, "This great man is an emanation of the Tathagata Chenrezi of the East, and even if you don't use me, I will help you." Thus it was said. He had eight Khenpo disciples, namely Sumton Phagpa Gyaltsen, Cheton Sherab Jungne, Langton Jampa, and Zhu.
Chinese
斯敦·衮奴尊珠，嘉·释迦班德，达敦·释迦洛哲，觉敦·西饶多吉，吉阿阇黎·耶喜旺波。其中，松敦被任命为坚贡的首领。杰敦担任夏鲁的首领。坚贡由洛敦·多吉旺秋主持。近侍杰尊·西饶炯乃建造并提供服务。在教法后弘时期开始的火女鸡年，奠基后建造了坚贡大寺，杰尊负责地基等事宜，两位上师共同建造了包括佛像在内的完整的坚贡寺。朗敦·绛巴建立了赤普和翁普。久敦·衮奴尊珠占据了长水眼，并建立了仲扎玛波等处，被称为久措。嘉敦·释迦班德担任仲巴江的堪布，培养了达洛·衮奴尊珠、卓弥·释迦耶喜、楞等众多弟子。达洛·衮奴尊珠占据了拉堆森赤，建立了许多住所，由此形成了拉堆达措的各个派系。吉阿阇黎·耶喜旺波在娘麦赤建立了住所，由此分支出娘若和拉等氏族。一些历史记载中说，洛敦·多吉旺秋建造了坚贡，那里出现了二十四位堪布。嘉·释迦衮奴在拉堆玛拉塘建造了建筑，由此发展出哲仲的布托拉康等，被称为嘉措。觉·西饶多吉建造了顿莫日。达洛·衮奴尊珠建造了达洛康。由此发展出达措。阿弥·秀吉玛占据了仲和扎玛。由此发展出秀措。达·释迦云丹占据了祖波。由此发展出达措。李·洛哲衮奴建造了觉姆。由此发展出弥措。嘉绛秋坚赞建造了曲弥。由此发展出嘉措。恰巴的嘎西饶喇嘛建造了涅。俄·耶喜炯乃建造了邦嘎拉隆。嘉尊·绛巴建造了翁普。之后占据了藏仲，然后是不塘、恰巴、直贡、俄ྟོན་ཁྲོམ་མ་等等被称作格朗措上部和下部。 姆郭巴·云宗占据了“魔鬼神殿”。 他也占据了夏鲁。 之后是四根柱子和六根栋梁。 之后的分支被称为夏鲁百户。 杰·益西旺布建造了香地的喀隆城堡。 之后建造了觉热·格朗拉。 从格朗拉分出的被称为格朗拉家族。 从纽的乌隆分离出来的被称为乌措。 这两个被称为杰措下部。 之后，阿梅的堪布弟子香敦·楚巴尔占据了嘉居等。 从洛敦的真正弟子传承中各自独立出来的，拥有甘露精华的戒律部族非常多，但因为文字太多而害怕，所以没有写出来。 在江贡，至尊萨迦班智达（萨迦班智达传记《贤劫之善道》中说：珍珠下坠雪山之巅，串联珠宝遍布广阔大地，江贡至高无上。 在扎西拉康大寺，具足能仁导师及其教法二者，十八之数中，亦有精华之雨，宣说之部，具足教证二者之堪布法王。）的堪布喀且班智达， 导师吉波·拉巴·绛曲沃等等使之受了比丘戒。 拥有卫藏清凉的石盆。 绛（绛曲贝），多（多吉贝）二人一起受了比丘戒，一人最初见到也是在江贡这里。 夏鲁的这个地方是自生具足的观世音菩萨身像。 北方山脉看起来像莲花的瓣， 念青河水如水晶月亮宝座。 商贸集市是珍宝洲， 秘密处是满足一切愿望的缘起。 菩提善地的中心位于脉轮的形状中。 班禅、译师、成就者们曾多次转动大小乘的法轮，具有这些征兆的夏鲁金殿，由于其心间自生有法宫， 观世音菩萨的身像真实地安住于此， 清净一切众生的世间和寂静的衰败， 不费力地创造一切增上生、决定胜和真实果。 东西方以执持手足的姿势安住， 南方山