Chinese
从那里以后，那个时候将会出现。名为拉萨（ལྷ་ལྡན་，Lhasa）的地方，位于雪域山脉之中。被称为人中之王的，李查维（ལི་ཙྪ་བི་）种姓将会出现。这是这样说的。 还有，依靠整个汉地的，名为大地的精华的国王，大军力量也非常强大，大臣们也非常广博，百姓的根基极其众多，被异族敬奉并且完全胜利，将导师的教法作为主要行持。 这样说。 菩提萨埵大勇士，文殊菩萨大光明，在那显现的国土中，以孩童的形象安住。 这样说。 年轻人完全讲述的，这个学问在那片国土中，它将会迅速成就，其他的学问无论何时也不会。 这样说。 在雪域之中，娑罗树林将会真实出现。 这样说。 用百来计数，那些的十倍是一千，一千的十倍是一万，一万的十倍是十万，十万的十倍是一百万，一百万的十倍是一千万，一千万的十倍是一亿，一亿的十倍是一万亿。 这样等等说了。 在导师的经藏上，末世世界衰败的时候，以持戒精进国王的形象，将会出现毫无疑问。 这样等等广说预言。 ༈ །།那摩萨瓦嘉雅（藏文：ན་མསྶརྦ་ཛྙཱ་ཡ，梵文天城体：नमः सर्वज्ञाय，梵文罗马转写：namaḥ sarvajñāya，汉语字面意思：顶礼一切智者）。 处所圆满是这样的：关于教法纪年，由于经和续部的说法不同，学者们的观点有很多不一致的地方。但是，根据达夏萨纳的十万注疏，以及地坚论师的《破除损害》，还有学 者蒋巴扎巴等的观点，大多数学者认为五千年是合理的。 同样，关于佛陀的诞辰纪年也有很多不一致的说法。但是，至尊萨迦派的观点是，在名为《律学论典》中说：“在勇武之后两千年，在喜乐之后八百年。” 就像这样所说的那样，从争斗时期的国王，嘉色五兄弟中的大哥勇武开始，大约两千年的时候，导师在土阳龙年生，八十岁时在火阴猪年逝世。从那以后一百三十七年，喜乐出现，如《正理光明论》中所说的那样。 学者索南孜摩和切
English
From there onwards, it will occur at that time. The place called Lhasa (ལྷ་ལྡན་, Lhasa), located within the snowy mountain range. The king called the god among men, the Licchavi (ལི་ཙྪ་བི་) lineage will appear. This is how it is said. Also, relying on the entirety of China, the king called the essence of the earth, the great army is also very powerful, the ministers are also very broad, the foundation of the people is extremely numerous, revered by the barbarians and completely victorious, taking the teacher's doctrine as the main practice. It is said like this. Bodhisattva great hero, Manjushri great light, in that manifest land, dwells in the form of a child. It is said like this. The knowledge completely explained by the youth, this knowledge in that land, it will quickly be accomplished, other knowledge will never be. It is said like this. In the midst of the snowy land, the Sala forest will truly appear. It is said like this. Counting by hundreds, ten times those are a thousand, ten times a thousand are ten thousand, ten times ten thousand are a hundred thousand, ten times a hundred thousand are a million, ten times a million are ten million, ten times ten million are a hundred million, ten times a hundred million are a trillion. It is said like this and so on. On the teacher's scriptures, when the world declines at the end of time, in the form of a king who strives in discipline, will appear without a doubt. It is said like this and so on, extensively prophesied. ༈ །།Namas Sarvajñāya (藏文：ན་མསྶརྦ་ཛྙཱ་ཡ，梵文天城体：नमः सर्वज्ञाय，梵文罗马转写：namaḥ sarvajñāya，汉语字面意思：顶礼一切智者). The perfection of the place is like this: Regarding the chronology of the teachings, due to the different ways of speaking in the sutras and tantras, there are many inconsistencies in the views of scholars. However, according to the hundred thousand commentaries of Damshasana, and the "Elimination of Harm" by Dhyig Gnyen, as well as the views of scholars Jampal Drakpa and others, most scholars consider five thousand years to be reasonable. Similarly, there are many inconsistencies regarding the birth chronology of the Buddha. However, the view of the venerable Sakya school is that in the text called "Treatise on the Law," it says, "Two thousand years after Yulden, eight hundred years after Gaden." Just as it is said like this, starting from Yulden, the eldest of the five brothers of Gyase during the time of strife, the teacher was born in the earth male dragon year about two thousand years later, and passed away in the fire female pig year at the age of eighty. From then on, one hundred and thirty-seven years later, Gaden appeared, as stated in the "Light on Reasoning." Scholar Sonam Tsemo and Che
Chinese
据说萨迦班智达依此创立了教法纪年。因此，在十个五百年中，最初是阿罗汉，其次是不还者，再次是预流果，这是通达智慧的三个阶段。然后，在三个五百年中，依次是智慧、禅定、戒律，主要展示这三种修学，被称为修行的时期。再然后，在三个五百年中，出现许多宣讲经藏、律藏和论藏的人，因此被称为讲说的三个时期。第十个，也就是最后的五百年，除了出家的表相之外，没有真正的见解和行为，因此被认为是仅持表相的时期。从论藏时期的一个五百年之上，已经过去了二百零五年，到达第六个五百年，也就是第三饶迥（藏历，公元1147年）中的“无知”年，即水牛年（公元1253年）的浴月上弦日。雪域的三部分土地的中间部分，汝拉的土地区域，上藏（今西藏阿里地区）仲（今西藏日喀则市仲巴县）地方的特点是具备八种或十种功德。无与伦比的上师啊，金刚自性于金刚座上，北方的飞禽飞越十个十万俱胝（一万万）的土地，到达大地的心髓之处。 又，同样的内容中说：东方的山像众生的顶髻一样高耸，南方有像骏马奔腾般的河流，西方的山有如孔雀羽毛般美丽的标志，北方的山像雄伟的须弥山一样有美好的山坡。中央的土地拥有像雄狮般威严的面容，是拥有所有荣耀的土地。因此，这殊胜的胜者道场不是菩提伽耶又是什么呢？东方的山是像小岩石一样高耸的大象头，南方是像珍宝一样奔腾的成就之水，西方是拥有孔雀羽毛般美丽的泉水池塘，北方是像雄鹰展开翅膀般的本波日（山名），中央的白石山像威严的狮子一样，太阳升起得早，落下得晚，南方的山像堆积如山的珍宝，觉姆达孜（地名）像伞盖的形状，等等，各处都有吉祥八宝，天空像八辐轮，大地像八瓣莲花，所有吉祥的征兆都显现圆满，这就是被称为荣耀萨迦大寺的文书，它在三界中广为人知。殊胜导师如何示现珍贵种姓的方式是：土地高耸而纯净，是阿里（今西藏阿里地区）的上部，或是北方谢尔恰女王的河岸。
English
It is said that Sakya Paṇḍita established the religious calendar based on this. Therefore, in the ten five-hundred year periods, the first is Arhat, the second is Anāgāmin, and the third is Srotaāpanna, these are the three stages of understanding wisdom. Then, in the three five-hundred year periods, successively, wisdom, meditation, and discipline, mainly showing these three trainings, are called the periods of practice. Then, in the three five-hundred year periods, many people appear who expound the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka, therefore they are called the three periods of teaching. The tenth, which is the last five-hundred year period, except for the appearance of ordination, there is no real view and behavior, therefore it is considered to be the period of only holding the appearance. From the one five-hundred year period of the Abhidhamma period, two hundred and five years have passed, reaching the sixth five-hundred year period, which is the "Ignorance" year in the third Rabjung (Tibetan calendar, 1147 AD), which is the Water Ox year (1253 AD) on the waxing day of the bathing month. The middle part of the three parts of the snowy land, the land area of Rulag, the characteristic of the upper Tsang (now Ngari Prefecture, Tibet) and Zhong (now Zhongba County, Shigatse City, Tibet) is that it possesses eight or ten merits. Incomparable Lama, Vajra nature on the Vajra seat, the northern birds fly over ten hundred thousand kotis (one hundred million) of lands, reaching the heart of the earth. Also, the same content says: The eastern mountain is as high as the crown of beings, in the south there is a river like a galloping steed, the western mountain has beautiful marks like peacock feathers, the northern mountain is like the majestic Mount Sumeru with beautiful slopes. The central land has a face as majestic as a lion, it is the land that possesses all glory. Therefore, what else could this supreme seat of the Victorious Ones be other than Bodh Gaya? The eastern mountain is the head of an elephant as high as a small rock, the south is the water of accomplishment galloping like a precious horse, the west is a spring pond with beautiful peacock feathers, the north is Bonpo Ri (mountain name) like an eagle spreading its wings, the central white stone mountain is like a majestic lion, the sun rises early and sets late, the southern mountain is like a pile of precious jewels, Jomo Taktsher (place name) is like the shape of an umbrella, etc., there are auspicious eight treasures everywhere, the sky is like an eight-spoked wheel, the earth is like an eight-petaled lotus, all auspicious signs appear complete, this is the document called the Great Monastery of Glorious Sakya, it is well known in the three realms. The way the excellent teacher manifests the precious lineage is: the land is high and pure, it is the upper part of Ngari (now Ngari Prefecture, Tibet), or the bank of the northern Queen of Shercha.
Tibetan
དུ་འོད་གསལ་གནམ་ལྷ་མཆེད་གསུམ་བྱོན། གཅུང་པོ་གཡུ་སེར་སྲས་བཞི་བྱོན་པ་ཡབ་བཅས་ལྷ་ཡུལ་དུ་བྱོན། བར་པ་གཡུ་རིང་དང་དམུ་བཟའ་ལྡེམ་བུ་ལས། སྲས་མ་སངས་སྤུན་བདུན་བྱོན་པའི་གཅེན་དྲུག་ཡབ་བཅས་པའང་ལྷ་ཡུལ་དུ་གཤེགས། བདུན་པ་མ་སངས་སྤྱི་རྗེ་དང་ཐོག་ལྕམ་འུར་མོའི་སྲས་དཔའ་བོ་སྟག །དེ་དང་ཀླུ་ལྕམ་དྲ་མའི་སྲས་སྟག་པོ་འོད་ཅན་ཏེ། འདི་རྣམས་བར་སྣང་ལ་བཞུགས་པར་བཞེད། དེ་དང་མོན་བཟའ་འཚོ་མོ་རྒྱལ་གྱི་སྲས་གཡའ་སྤང་སྐྱེས་རྣམས་ནི་ལྷའི་གདུང་རབས་སོ། །དེས་སྲིན་པོ་ཁྲག་མིག་མ་བསད། དེའི་ཆུང་མ་གཡའ་འབྲུག་སི་ལི་མ་འཕྲོག་སྟེ་ཁབ་ཏུ་བཞེས་པས། ལྷ་དང་སྲིན་པོ་འཐབ་པའི་བར་དུ་སྐྱེས་པས་ འཁོན་བར་སྐྱེས། དེ་དང་བཙན་བཟའ་ལྕམ་བུ་སྒྲོན་གྱི་སྲས་དཀོན་པ་རྗེ་གུང་སྟག་གམ་ཆེའམ་འཁོན་དཔལ་པོ་ཆེ། དེ་དང་རླངས་བཟའ་ནེའུ་ཆུང་མའི་སྲས་གཅེན་ཀླུ་དབང་སྲུང་དང་། །གཅུང་རྡོ་རྗེ་རིན་ཆེན། ཕྱི་མའི་ལྕམ་འགྲོ་མགོན་གཡང་ལོན་སྐྱིད་ལ། སྲས་བདུན་བྱོན་པའི། ཆེ་བ་མང་ཡུལ། དེ་འོག་གུང་ཐང་། དེ་འོག་སྲིད། དེ་འོག་གཉལ་ལོ་རོ། དེ་འོག་མྱང་ཤ་བ་རྣམས་ལ་སྐུ་བརྒྱུད་འཕེལ་ཡང་ངོས་འཛིན་དང་བྲལ་ཞིང་སྐུ་བརྒྱུད་མ་འཁྲིགས་སྡེ་གསུམ་དུ་གྲགས། དྲུག་པ་ཤེས་རབ་ཡོན་ཏན་གཡའ་ལུང་དུ་བཞུགས། སྲས་གཉིས་ཀྱི་ཆུང་བ་ཁ་བ་སོ་སྟག་ཏུ་བྱོན་པས། ལ་སྟོད་བྱང་གི་འཁོན་ཚོ་རྣམས་འཕེལ་བར་བཤད། ཆེ་བ་ཡོན་ཏན་འབྱུང་བ་ལ་སྲས་གསུམ་བྱོན་པའི་སྲས་ཚུལ་ཁྲིམས་རྒྱལ་པོ་སྟེ། དེ་ལ་ཡང་སྲས་གསུམ་བྱོན་པའི་བར་པ་བརྡལ་བའི་ཚང་ཚིང་དུ་བྱོན། ཐོག་མཐའ་གཉིས་གཡའ་ལུང་དུ་བཞུགས་པའི་ཆེ་བ་གཙུག་ཏོར་ཤེས་རབ་ལ་སྲས་བདུན་གཅུང་དང་བཅས་པ་ལ་འཁོན་ཚོ་བརྒྱད་དུ་གྲགས་པའི་ལྔ་པ་དགེ་སྐྱབས་ཤབ་ཏུ་བྱོན་པའི་སྲས་གཉིས་ཀྱི་གཅུང་ལས་ཤབ་སྟོད་ཀྱི་འཁོན་ཚོ་གྱེས། གཅེན་པོ་དགེ་མཐོང་སྲས་བལ་པོ། དེ་སྲས་ཤཱཀྱ་བློ་གྲོས། དེ་སྲས་ཤེས་རབ་ཚུལ་ཁྲིམས་དང་། དཀོན་མཆོག་རྒྱལ་པོ་གཉིས་ལས། ཤེས་རབ་ཚུལ་ཁྲིམས་ གཉིས་གསང་སྔགས་སྔ་འགྱུར་གྱི་བདག་པོ་གྲུབ་པའི་སར་བཞུགས་པ་ཤ་སྟག་བྱོན། ཀླུ་དབང་སྲུང་སྐུ་མཆེད་ནི་མཁན་སློབ་གཉིས་ཀྱི་སློབ་མ་ཡིན། གཞན་རྣམས་མ་ངེས། འཁོན་དཀོན་མཆོག་རྒྱལ་པོ་ཤིང་ཁྱིར་འཁྲུངས། ཡབ་དང་། གཅེན་འབྲོག་མི། འཁྱིན་ལོ་ཙཱ་བ། སེ་སྟོན། འགོས་ལོ། པཎྜི་ཏ་ཤེས་རབ་གསང་བ། རྨ་ལོ་ཙཱ། མལ་ལོ། བ་རི། གནམ་ཁའུ་པ་སྐུ་མཆེད། འཁོན་སྐྱི་ཆུ་བ། སྐྱུ་ར་ཨ་སེང་སོགས་ལས་གསན་པ་
Chinese
光明之天神三兄弟降临。小弟玉色生了四个儿子，与父亲一同前往天界。二哥玉 रिंग和 Dembu 妃子生了七个儿子，六个哥哥也与父亲一同前往天界。第七子玛桑吉和托江乌尔莫妃子生了儿子英雄虎。他和龙女扎玛生了儿子虎王光。据说这些人住在空中。他和门巴妃子卓玛嘉之子雅邦杰等是天神的后裔。他杀死了罗刹赤眼玛。他抢走了雅卓斯里玛作为妻子。由于生于天神和罗刹战斗之间，因此被称为“孔巴”。他和赞妃江布卓之子贡巴杰贡塔或切或孔巴贝切。他和朗妃纽琼玛之子，哥哥龙王护，弟弟多吉仁钦。后来的妃子卓贡扬隆吉生了七个儿子。长子芒域，其次是贡塘，其次是色，其次是涅罗若，其次是娘夏瓦，他们的后代虽然繁衍，但已无法辨认，后代不兴旺，被称为三支。第六子西绕云丹住在雅隆。两个儿子中的小儿子前往卡瓦索达。据说拉堆姜的孔族因此而繁衍。长子云丹炯瓦生了三个儿子，儿子楚臣嘉波。他又生了三个儿子，中间的儿子前往达瓦仓钦。最初和最后的两个儿子住在雅隆，长子祖托西绕有七个儿子和弟弟，被称为孔族八支，第五子格嘉前往夏布，两个儿子中的小儿子分出了夏布多的孔族。哥哥格通之子巴波，巴波之子释迦洛珠，释迦洛珠之子西绕楚臣和贡秋嘉波。西绕楚臣 二人都成了宁玛派的持有者，都住在成就者之地。龙王护兄弟是堪布和阿阇黎二人的弟子。其他人则不确定。孔贡秋嘉波生于木狗年。从父亲、哥哥卓弥、钦译师、色敦、郭译师、班智达西绕桑格、玛译师、麦译师、瓦日、南喀吾巴兄弟、孔吉曲瓦、久拉阿星等人处听法。
English
The three brothers, the radiant sky gods, descended. The younger brother, Yuser, had four sons, who went to the heavenly realm with their father. The middle brother, Yu Ring, and the consort Dembu had seven sons. The six elder brothers also departed to the heavenly realm with their father. The seventh son, Masang Chi Je, and the consort Tokcham Urmo had a son, the hero Tiger. He and the Naga consort Dama had a son, Tiger King of Light. It is said that these ones reside in the intermediate space. He and the Monpa consort Tsomogyal's sons, such as Yabang Kye, are the lineage of the gods. He killed the Rakshasa Red-Eyed Ma. He stole Yadrusilima as his wife. Because he was born between the gods and the Rakshasas fighting, he was called "Khon Bar." He and the Tsen consort Jambudron's son was Konpa Je Gung Tak or Che or Khon Palpo Che. He and the Lang consort Neu Chungma's sons were the elder brother, Dragon King Protector, and the younger brother, Dorje Rinchen. The later consort, Dromgon Yanglon Kyi, had seven sons. The eldest was Mangyul, followed by Gungtang, followed by Se, followed by Nyal Loro, followed by Nyang Shawa. Although their descendants multiplied, they are no longer identifiable, and the lineage is not thriving, known as the three branches. The sixth son, Sherab Yonten, resided in Yarlung. The younger of the two sons went to Khawa Soda. It is said that the Khon clans of Lato Jang multiplied because of this. The eldest son, Yonten Jungwa, had three sons, the son Tsultrim Gyalpo. He also had three sons, the middle son went to Dalwai Tsangtsing. The first and last two sons resided in Yarlung, the eldest Tsugtor Sherab had seven sons and a younger brother, known as the eight Khon clans. The fifth, Ge Kyab, went to Shab, and the younger of the two sons separated the Khon clan of Shabto. The elder brother Ge Tong's son Balpo, Balpo's son Shakya Lodro, Shakya Lodro's sons Sherab Tsultrim and Konchok Gyalpo. Sherab Tsultrim both became holders of the Nyingma lineage, residing entirely in the land of accomplished ones. The Dragon King Protector brothers were disciples of both the Khenpo and Acharya. The others are uncertain. Khon Konchok Gyalpo was born in the Wood Dog year. He listened to the Dharma from his father, elder brother Drokmi, Khyin Lotsawa, Seton, Go Lotsawa, Pandit Sherab Sangye, Ma Lotsawa, Mal Lo, Bari, the Namkhaupa brothers, Khon Kyi Chuwa, Kyura Aseng, and others.