English
Ston Zhonnu Tsondru, Gya Shakya Bandhe, Dhar Ston Shakya Lodro, Kyo Ston Sherab Dorje, Kyi Acharya Yeshe Wangpo. Among them, Sumton was appointed as the leader of Gyangong. Je Ton served as the leader of Zhalu. Gyangong was presided over by Lo Ton Dorje Wangchuk. The attendant Je Tsun Sherab Jungne built and provided services. After laying the foundation in the Fire Female Chicken year, which marked the beginning of the later dissemination of the teachings, the great Gyangong Monastery was built, with Je Tsun responsible for the foundation and other matters. The two teachers together built the complete Gyangong Monastery, including the statues. Langton Jampa established Khro Phuk and Om Phuk. Zhu Ton Zhonnu Tsondru occupied the long water spring and established Drang Drak Marpo and other places, known as Zhutso. Gya Ton Shakya Bandhe served as the Khenpo of Drompa Gyang, and cultivated many disciples such as Taklo Zhonnu Tsondru, Dromi Shakya Yeshe, and Leng. Taklo Zhonnu Tsondru occupied Latö Semtser and established many residences, from which the various factions of Latö Taktso emerged. Kyi Acharya Yeshe Wangpo established a residence in Nyangme Khri, from which the Nyangro and Lha clans and others branched out. Some historical records say that Lo Ton Dorje Wangchuk built Gyangong, where twenty-four Khenpos appeared. Gya Shakya Zhonnu built a building in Latö Marla Tang, from which Dritshams' Bultok Lhakhang and others developed, known as Gyatso. Kyo Sherab Dorje built Donmo Ri. Taklo Zhonnu Tsondru built Taklo Khang. From this developed Taktso. Ame Zhukchikma occupied Drang and Drakmar. From this developed Zhutso. Dhar Shakya Yonten occupied Zupo. From this developed Datso. Li Lodro Zhonnu built Jomo. From this developed Mitso. Drak Jangchub Gyaltsen built Chumik. From this developed Drak Tso. Chakpa's Ga Sherab Lama built Nyem. Ngok Yeshe Jungne built Pangkar Lhalung. Draktsun Jampa built Omphuk. After that, Tsang Dram was occupied, then Bumthang, Chakpa, Trigung, Ngos.
English
The upper and lower sections of Glangtsho are called Tönkhromma, etc. Ngopa Yungdrung seized the "Demon Temple." He also seized Zhalu. Then came the four pillars and six beams. The descendants were then called Zhalu Gyakor. Kye Yeshe Wangpo built Shang's Kharlung Fortress. Then Gyore Glangra was built. The descendants from Glangra are called Glangra Kor. The ones who separated from Nyuk's Ulung are called Utsho. These two are called Kye Tsho Mepa. Then Ame's Khenpo disciple, Zhangton Tsulbar, seized Jagyu, etc. Although there are very many Vinaya communities of the essence of nectar that separated individually from the actual lineage of Lo Tön's disciples, I have not written them down for fear of too many letters. In Gyangong, Jetsun Sakya Pandita (from Sakya Pandita's biography "The Good Path of the Auspicious Aeon": "A string of pearls hangs below the snowy mountain peak, A string of jewels adorns the vast earth. Gyangong is supreme and without equal. In the great and auspicious main temple, The master guide himself and his, Doctrine are both possessed. From the guise of the number eighteen, There is also a rain of essence, the community that speaks. The Khenpo Dharma Lord possesses both doctrine and skill.")'s Khenpo, the Kashmiri Pandit, The master Jipo Lhapa Jangchub Ö, and others, caused him to receive the full ordination. There is a stone basin from Ü Tsang. Jang (Jangchub Pal) and Dor (Dorje Pal) both received the full ordination together, and one first met there at Gyangong. This place of Zhalu is spontaneously accomplished as the form of the body of Avalokiteśvara. The northern mountains appear like lotus petals, The Nyang River is like a crystal moon seat. The trading market is a jewel island, The secret place is endowed with the auspicious connection of the source of all desires. The center of the Bodhi virtuous place is situated in the shape of a chakra of roots and petals. Since the great and small vehicles of Dharma have been turned many times by many Panditas, translators, and siddhas, and since this glorious Zhalu Golden Temple has the signs of this, the Dharma palace spontaneously exists in its heart. The body of Avalokiteśvara actually resides here, Purifying all the decline of samsara and nirvana for sentient beings, Effortlessly creating all higher realms, definite goodness, and true results. The east and west abide in the sphere of holding hands and feet. The southern mountain
Chinese
以莲花之顶的形状形成，成就者男女无量众生的利益无余成办的胜幢周遍，地方的蚂蚁等微小生物稀少，一切众生也自性调顺，具有如父母般相互慈爱之心。而且，作为出现堪布传承和叔父传承的征兆，北方之河流如蓝绿色的龙在空中飞舞般，持续不断地流淌。作为出现精通显密教法的善知识，成为护持佛法命脉之象征，南方之山如撑起金伞。作为消除轮回和寂灭的衰败，现前增上生和决定胜，以及一切所愿自然成就的征兆，东方之山以珍宝燃烧之形存在，因此智慧和证悟持续不断地增长。西方之地如红莲花之盆，安住着善逝的身语意之所依，诸佛菩萨及其眷属，以及一切所愿自然成就的征兆，众多班智达和成就者的遗骨舍利聚集之地，完美地具备了无量法身之所依。此外，不会出现恶劣的修行者，作为成就寂静事业的征兆，东方之山如卧象，不会产生恶见。作为成就增长事业的象征，南方之地如伞之自在飞舞，地方显现金色。不离闻思修，作为以威力成就事业的征兆，西方之山如接近天空，犹如堆积珊瑚之堆。具有密咒之器，作为成就猛厉事业的征兆，北方之峡谷以金刚亥母的法源之形存在。为了内在滋养和成就精华，生长着小药和少许止草，常啼草药等众多药物和物质。此外，地方自然具备丝绸和珍宝，金银，铜朱砂和蓝宝石等众多矿藏，贫穷者消除贫困，享用富裕之荣耀。自性成就之地基和
English
Formed in the shape of a lotus crown, the victory banner of accomplishing the benefit of countless male and female accomplished ones pervades the surroundings. The lands have few small creatures such as ants, and all beings are naturally tame, possessing mutual loving-kindness like parents. Moreover, as a sign of the appearance of the abbot lineage and the uncle lineage, the northern river flows continuously like a turquoise dragon soaring in the sky. As a symbol of the appearance of learned and accomplished virtuous friends who become the lifeblood of upholding the Dharma, the southern mountain resembles a golden umbrella being raised. As a sign of eliminating the decline of samsara and nirvana, achieving higher realms and definite goodness, and spontaneously fulfilling all desires, the eastern mountain exists in the shape of burning jewels, therefore wisdom and realization continuously increase. The western land is like a red lotus basin, abiding the supports of body, speech, and mind of the Sugatas, Buddhas and Bodhisattvas and their retinues, and as a sign of spontaneously fulfilling all desires, the relics of many panditas and accomplished ones are gathered, perfectly possessing the immeasurable support of the Dharmakaya. Furthermore, evil practitioners will not appear, and as a sign of accomplishing peaceful activities, the eastern mountain resembles a reclining elephant, and evil views will not arise. As a symbol of accomplishing increasing activities, the southern land resembles a parasol of freedom fluttering, and the land appears golden. Not straying from hearing, thinking, and meditating, as a sign of accomplishing activities with power, the western mountain resembles approaching the sky, like a pile of stacked coral. Possessing the vessel of secret mantra, as a sign of accomplishing fierce activities, the northern valley exists in the shape of the Dharma source of Vajravarahi. In order to nourish internally and accomplish essence, small medicines and a little zhi grass, weeping grass and many other medicines and substances grow. Furthermore, the land naturally possesses silk and jewels, gold and silver, copper cinnabar and sapphires, and many other minerals, the poor eliminate poverty and enjoy the glory of wealth. The naturally accomplished foundation and
Chinese
山峰也呈现为五种姓的法器和吉祥八宝的形状，充满世间寂静的繁荣，是众多贤哲成就者的源泉，这座吉祥夏鲁金殿，罗敦的近侍勒尊·喜饶迥乃向罗敦请求说：“请允许我为您建造一个夏鲁作为居住地。”罗敦回答说：“就这样吧。”于是，他献上装满黄金的箭，罗敦挥动箭三次，说道：“勒尊·喜饶伟大。”然后射出，这就是现在被称为旧寺的箭塔。之后，勒尊亲自建造了夏鲁寺的两个西侧顶端，南北两个，以及东侧大护法殿的上方和下方，也就是现在用作护法殿的地方。用各种珍贵的材料制成了共同的古汝（莲花生大师像）。现在，在自生像所在的南面，如果面向北方观看，就会看到他（莲花生大师像）。建造完成后，他祈祷，从他的口中说出：“在印度金刚座，有一尊像乔沃·卡萨巴尼如来一样，具有十二岁身量的非凡圣像即将出现，请迎请他。”于是，勒尊发起了迎请的愿望。第二件事是，他意识到西藏的戒律不纯正，于是将夏鲁僧团托付给耶喜·雍仲领导。据说当时夏鲁派有四柱八梁。之后，勒尊前往印度金刚座，从金刚座的大导师阿巴亚卡拉那里接受了戒律，听闻了许多佛法。当他迎请观世音菩萨卡萨巴尼时，印度的护法神不高兴，不让他渡过恒河。于是，勒尊向三宝祈祷了三个昼夜，这时，一个比普通门巴人高两倍的人出现了，他说：“瑜伽士，您要迎请谁到这里？”勒尊回答说：“在西藏有一个叫做夏鲁的寺庙，我要迎请他到那里。”那人说：“那么我来背，要付我工钱吗？”勒尊说：“背到西藏夏鲁，需要多少工钱我都给。”于是迎请了他，让他作为夏鲁寺的主供像安住，现在就在自生像的背后。迎请的那个人，本性是人。
English
The mountains also take the shape of the five family emblems and the eight auspicious symbols, filled with all the prosperity of samsara and nirvana, and are the source of many learned and accomplished beings. This glorious Shalu Golden Temple was requested by Lhetsun Sherab Jungne, the attendant of Lotson, who said to Lotson, "Please allow me to build a Shalu as a residence for you." Lotson replied, "So be it." Then, he offered an arrow filled with gold. Lotson waved the arrow three times and said, "Lhetsun Sherab is great." Then he shot it, and this is what is now known as the Arrow Stupa of the Old Temple. After that, Lhetsun himself built the two western peaks of Shalu Monastery, the north and south, and the upper and lower parts of the eastern Mahakala Temple, which is now used as the Mahakala Temple. A common Guru (Padmasambhava statue) was made from various precious materials. Now, on the south side where the self-arisen statue is located, if you look north, you will see him (the Padmasambhava statue). After it was built, he prayed, and from his mouth came the words, "In India, at Vajrasana, there is about to appear an extraordinary statue like Jowo Khasarpani Tathagata, with the size of a twelve-year-old, please invite him." So, Lhetsun made the wish to invite him. The second thing was that he realized that the discipline of Tibet was impure, so he entrusted the Shalu monastic community to Yeshe Yungdrung to lead. It is said that at that time, the Shalu school had four pillars and eight beams. After that, Lhetsun went to Vajrasana in India, took vows from the great master Abhayakara of Vajrasana, and listened to many teachings. When he invited Avalokiteshvara Khasarpani, the guardian deities of India were displeased and did not allow him to cross the Ganges River. So, Lhetsun prayed to the Three Jewels for three days and nights. Then, a man from Mon, twice as tall as an ordinary person, appeared and said, "Yogi, who are you inviting here?" Lhetsun replied, "In Tibet, there is a monastery called Shalu, and I am inviting him there." The man said, "Then I will carry him, will you pay me?" Lhetsun said, "I will pay whatever it costs to carry him to Shalu in Tibet." So he invited him and had him reside as the main object of veneration in Shalu Monastery, and he is now behind the self-arisen statue. The person who invited him was human by nature.