Chinese
宁玛派戒律传承堪布世系传记简明灯。 洛钦·达玛希日。 宁玛派戒律传承堪布世系传记简明灯。 洛钦·达玛希日。 《宁玛派戒律传承堪布世系传记简明灯》完毕。 顶礼本师薄伽梵及其眷属弟子。 遍知者，成为天中之天。 大雄，众生之导师，净饭王子。 谁之宗风，在此土弘扬。 堪布寂护及传承，我顶礼。 善巧方便车乘，引导所化至解脱洲。 善于引导的堪布世系，依次出现之方式。 以简短之语，讲述令人信服之奇妙故事。 愿此广阔明晰之善说，成为明灯。 在此，利益安乐之源，乃是佛教之根本，别解脱戒律传承，藏地所有持律者，皆为一切有部之宗派。 如此，戒律传承有三种次第。 第一，堪布寂护之戒律传承，经由教法之日，传至大喇嘛，此为下部律之宗派。 第二，东方之班智达达玛帕拉，传至帕拉三尊等，此为上部律之宗派。 第三，克什米尔之班智达释迦希日，传至北方金刚座三尊，此为克什米尔之宗派。 此处将讲述下部律之堪布世系，如持律者金山之链条般依次出现之方式。 首先，我等之导师，于无数不可思议劫之前成佛，复又示现成佛之方式等，随应所化而示现无量调伏事业。 又于三个无数劫之间，经历四道之究竟，直至十地以下，于此赡部洲成佛，如是于百俱胝刹土之中，同时示现身相而行利生事业等，虽有诸多方式。 然此处适逢其时，依据经文及往昔事迹等，从初转法轮之教言及其注释中所出者，乃是往昔成为光胜国王之时，佛陀
English
A Brief and Clear Lamp on the Biographies of the Khenpo Lineage of the Early Translation School's Vinaya Tradition. Lochen Dharma Shri. A Brief and Clear Lamp on the Biographies of the Khenpo Lineage of the Early Translation School's Vinaya Tradition. Lochen Dharma Shri. Herein lies the "A Brief and Clear Lamp on the Biographies of the Khenpo Lineage of the Early Translation School's Vinaya Tradition." Homage to the Teacher, the Bhagavan, together with his sons and disciples. The all-knowing one, who became the god of gods. The Great Sage, the guru of beings, the son of Shuddhodana. Whose tradition is illuminated in this land. To Khenchen Shantarakshita and his lineage, I prostrate. With skillful means, the chariot leads beings to the island of liberation. The way in which the lineage of Khenpos, skilled in guidance, appeared in succession. With few words, a tale of faith and wonder. May this vast and clear good speech be a lamp. Here, the source of benefit and happiness, the foundation of the Buddha's teachings, is the Pratimoksha Vinaya tradition, and all the Vinaya holders in Tibet are of the Sarvastivada school alone. Thus, there are three lineages of Vinaya. First, the Vinaya tradition of Khenchen Shantarakshita, passed down to the Great Lama, the Sun of the Teachings, is the Lower Vinaya school. Second, the lineage from the eastern Pandit Dharmapala to the three Palas, etc., is the Upper Vinaya school. Third, the lineage from the Kashmiri Pandit Shakya Shri to the three Northern Vajra Seats is the Kashmiri school. Here, I will describe the lineage of Khenpos of the Lower Vinaya school, how they appeared in order like a chain of golden mountains of Vinaya holders. First, our teacher attained enlightenment countless eons ago, and again showed the way to attain enlightenment, etc., showing immeasurable arrangements to tame beings according to their needs. Also, in the course of three countless eons, he traversed the ultimate of the four paths, down to the tenth bhumi, and attained enlightenment in this Jambudvipa, and in hundreds of millions of realms, he simultaneously manifested his body and performed deeds for the benefit of beings, etc., although there are many ways. However, here, as the occasion arises, according to the scriptures and past events, etc., from the first turning of the wheel of Dharma and its commentaries, it is said that in the past, when he was King Odana, the Buddha
Chinese
在伟大的释迦牟尼佛面前发起菩提心。从那时起，积累了三大无数劫的资粮道的集合。如《俱舍论》所说：『遍观、玛尔麦、珍宝顶，于无数三劫之末出现，最初是释迦牟尼。』之后，历经一百劫积累妙相之因，于兜率天化生为圣者白幢。之后，观察处所、种姓、时间、传承和女性这五种因素，在水星月的十五日，以白象的形象进入母亲的子宫。在几乎圆满十个月后，于春季末月的初七，星宿降临于吉星时，诞生于蓝毗尼花园。降伏了那些傲慢于技艺的人，与妃嫔眷属一同，在王宫中安住至二十九岁。之后，从家出家，苦行六年。在金刚座的菩提树下入定，三十五岁时，在萨嘎月的十五日黄昏降伏魔众，黎明时分，证得圆满正等觉。那时，自然获得比丘戒。这也是在资粮道大依处上，从加行道暖位直至无尽无生智的菩提，于一个座上现证。如《俱舍论》所说：『导师与犀角菩提，皆依禅定之极而一时成，此前解脱分相同。』之后，经过四十九天，在水星月的初四，于瓦拉纳西开始为五比丘宣说四谛法轮，以十二种方式转动，五比丘因此获得阿罗汉果位。八十万天人见谛。之后，从近侍五比丘等开始，直至善贤，全部调伏，八十岁时，在萨嘎月的十五日，于拘尸那揭罗的吉祥草地，双娑罗树林中，示现进入无余涅槃。如此，从导师佛陀处，戒律传承如何传递的方式是：一般来说，萨嘎天神说：『何为比丘戒圆满，其他部派则各执己见。』『了知如何安住者，导师、独觉、自然智。』『圣者憍陈如等，五比丘众是决定者。』『谁是贤善的弟子众，』
English
Having generated the mind of enlightenment in the presence of the great Buddha Shakyamuni. From then on, having accumulated the collections of the path of accumulation for three countless eons. As stated in the Treasury of Knowledge: 'All-seeing, Marmey, and Precious Crest, appeared at the end of three countless eons, the first being Shakyamuni.' Thereafter, having accumulated the causes of auspicious signs for a hundred eons, he was born as the holy White Banner in the realm of Tushita. Then, having observed the five factors of place, lineage, time, tradition, and woman, on the fifteenth day of the Water-star month, he entered his mother's womb in the form of a white elephant. After almost ten months had passed, on the seventh day of the last month of spring, when the star was in the constellation of Gyal, he was born in the Lumbini Grove. Having subdued those who were arrogant with skill, together with his retinue of consorts, he resided in the palace until the age of twenty-nine. Then, he renounced the household life and practiced austerities for six years. Having sat under the Bodhi tree at Vajrasana, at the age of thirty-five, on the fifteenth day of the Saga month, at dusk, he subdued the Maras, and as the dawn approached, he attained complete and perfect enlightenment. At that time, he spontaneously received the complete ordination. This also means that on the great support of the path of accumulation, from the heat of the path of joining up to the enlightenment of the knowledge of non-exhaustion and non-arising, he manifested it on a single seat. As stated in the Treasury of Knowledge: 'The Teacher and the Rhinoceros-like Enlightenment, all depend on the extreme of meditation at once. Before that, the parts of liberation are similar.' Thereafter, after forty-nine days had passed, on the fourth day of the Water-star month, in Varanasi, starting with the five disciples, he turned the wheel of Dharma of the four noble truths in twelve aspects, and the five disciples attained Arhatship. Eighty million gods saw the truth. Then, from the close five disciples and so on up to Rabzang, all were subdued, and at the age of eighty, on the fifteenth day of the Saga month, in the auspicious grassland of Kushinagar, in the grove of twin Sala trees, he showed the passing into Nirvana without remainder. Thus, the way in which the lineage of vows is transmitted from the Teacher Buddha is as follows: Generally, the deity Saga says: 'Why is the complete ordination? Other schools speak of specifics.' 'Knowing how to abide, the Teacher, the Solitary Realizer, the Self-born.' 'The noble Kaundinya and others, the five disciples are the definitive ones.' 'Who are the virtuous disciples,'
Chinese
诸位。通过皈依一切而获得。使者以供养布施。即使说“来吧，比丘”。从承认导师之后。比丘光护是伟大的自性。仅仅通过提问使之高兴。弟子善施也是如此。在中部和边远地区。如实地开示比丘戒。通过十或五的僧团。或者比这更多也可以。同样具有眷属僧团的。乔达摩的重法。如是宣说了十三种获得比丘戒的方式。自生的比丘戒是。不依赖于其他地方，当最后有者证得无生智的菩提时，自然而然地圆满。通过使者和十人或五人僧团而圆满的两种是依赖于仪轨的种类。其余七种是依靠导师的慈悲，自然而然地获得比丘戒，因此是依赖于导师佛陀的比丘戒，其中从这里是通过“来吧”的方式获得比丘戒，是从舍利子传承下来的。༈。其中智慧者中的殊胜者圣舍利子是。父亲婆罗门星王和。母亲婆罗门女舍利迦之子而生。名字是到处游行近胜。从小就精通所有的明论。在堪布正胜面前行梵行。在培养弟子的时候。堪布临终时留下遗嘱说要从佛陀那里出家。去往王舍城时，见到圣马胜而生起信心。问道：你的导师是谁？为何出家？喜欢谁的教法？回答之后。近胜说：开示那教法。马胜说：诸法从因生，等等。听后获得了预流果，虽然见到了世尊的法身。为了瞻仰色身而前往，与目犍连之子一同前往。见到世尊住在竹林精舍，生起了更大的信心。世尊开示说：比丘们，来吧，行与梵天同等的行为。仅仅这样说。头发和胡须自然脱落，穿着三法衣，手中拿着钵和净水瓶，获得比丘戒后一年。
English
All of you. Obtain [it] by taking refuge in everything. The messenger makes offerings and donations. Even if [he] says, "Come, Bhikshu." From acknowledging the teacher. Bhikshu Light Protector is of great self-nature. Just by pleasing with questions. The disciple Well-Given is also like that. In the central and remote lands. The complete ordination is truly taught. By a sangha of ten or five. Or even more than that is fine. Likewise, with a retinue of followers. Gautama's heavy Dharma. Thus, thirteen ways of obtaining Bhikshu ordination are spoken of. Self-arising Bhikshu ordination is. Without relying on other places, when the last existence person attains the Bodhi of knowing the cessation of non-arising, it is naturally complete. The two that are completed by a messenger and a sangha of ten or five are dependent on the types of rituals. The remaining seven are completed naturally by relying on the compassion of the teacher, therefore it is Bhikshu ordination that relies on the teacher Buddha, and here, the Bhikshu ordination through the gate of "Come" is transmitted from Shariputra. ༈. Among them, the supreme of the wise, the noble Shariputra, is. Born as the son of the Brahmin Star King father and. Brahmin woman Sharika mother. The name is Always Wandering Near Victory. From a young age, [he] was proficient in all sciences. Practicing celibacy in the presence of the Abbot Righteous Victory. When training disciples. The Abbot left a will before passing away, saying to ordain from the Buddha. When going to Rajagriha, seeing the noble Ashvajit, faith arose. [He] asked: Who is your teacher? Why did you ordain? Whose Dharma do you like? After answering. Near Victory said: Teach that Dharma. Ashvajit said: Dharmas arise from causes, etc. After hearing, [he] obtained the fruit of stream-enterer, and although [he] saw the Dharmakaya of the Bhagavan. In order to see the Rupakaya, [he] went with Maudgalyayana's son. Seeing the Bhagavan residing in the Bamboo Grove Vihara, greater faith arose. The Bhagavan spoke: Bhikshus, come, practice conduct equal to Brahma. Just by saying that. Hair and beard fell off naturally, wearing the three Dharma robes, holding a begging bowl and a water pot in hand, having been fully ordained for a year.
Chinese
就像耆那教徒一样的行为变得非常调顺，通过“来吧”的方式受了比丘戒。那时，虚空中的天神说道：世尊以“来吧”的语言开示，拥有剃发、穿着粪扫衣的身体，诸根调伏，安住于寂静，以佛陀的意念覆盖身体的形象。这是特别宣说的。之后，半个月过去了，世尊为遍行者仙增长宣说佛法，他获得了法眼，成为“来吧”的比丘。听到那个法后，舍利子也现证了阿罗汉的果位。 之后，那位堪布，导师之子圣者罗睺罗贤，他的父亲是王子义成，在出家前，被安置在名声执持母的胎中，世尊成佛时降生，当时月亮被罗睺罗所食，因此孩子的名字被命名为罗睺罗执持。六岁时，世尊在妃子的家中接受供养时，他跟随在后面，世尊开示后，他从圣者舍利子处出家并受了比丘戒。从导师处听闻并修持了许多佛法，从二者之中解脱，成为阿罗汉。如大雄所嘱咐的那样，以神通加持寿命，与一千一百位阿罗汉眷属一起，在毕陵伽岛守护着佛法而住。 之后，那位堪布，婆罗门的僧人罗睺罗贤，出生于奥迪毗舍国的婆罗门种姓。从年轻时就精通吠陀及其分支，以及十八明处等，婆罗门的孩子们诵读并听闻秘密的词语。某时，金刚瑜伽母加持了他，获得了内在的力量。当时，婆罗门们想要依靠麻醉饮料来贬低他，但他以力量制服了所有的人。之后，他前往中部地区，从圣者罗睺罗贤处出家并受了比丘戒。没过多久，他就成了持律的比丘中最殊胜的，以前圣者舍利子出生的地方建造了寺庙，名为那烂陀，最初由无忧王建造，之后由吐蕃王室