English
Thus, through studying the scriptures, he became a great Bhikshu, a master of the Tripitaka. While meditating in the meditation hall of the glorious Chuwo Ri Monastery, when Tri Udumtsen Darma destroyed the Dharma in the Iron Bird year, he carried all the necessary Vinaya and Abhidharma texts, including the Karma Shatam. First, he fled to the upper regions. Fearing the reach of the king's law, he hid during the day and traveled at night, eventually reaching Ngari. Unable to stay there, he left Garlok and fled to the Hor region via the northern route. He relied on the Hor layman Shakya Sherab to reside there, thinking he must propagate the Dharma, but despite his efforts, he was unsuccessful. So, he returned from the Beri Tsa Lake in the southern part of Do Kham. Along the Yellow River, he meditated at the Yangon Monastery of Dantik She in Do Kham. Thereafter, the great Khenpo Lama of Tsang Rabsel, it is said that in his previous life, he was the king's Dharma minister, Dro Taknang Trisumje, who passed away after making aspirations at the age of thirty-five. In reality, a Bodhisattva with the power of aspiration was born in the Tsokha Dekham region in the Water Mouse year. He was named Muzi Salbar. From a young age, he awakened his lineage and received the recitation transmission from Nön Jampal. From Khang Rinchen Dorje, he generated Bodhicitta. From Kyi, he studied Pramana, and from Nam Gaden, he listened to Yoga, thus becoming knowledgeable. Once, a herdsman from the Yellow River saw Smar Yo Tsang three residing in Dantik and heard people saying, "They are living like this." Muzi Salbar went to see them and developed faith upon seeing them. He thought: "To eliminate the suffering of Samsara, to pacify the suffering of beings with nectar, to spread the Dharma in the ten directions, first I should renounce." So, he requested ordination. Tsang Rabsel handed him a Vinaya text, saying, "Look at this, and if you believe, you will be ordained." After looking at it, he believed deeply and requested with tears. There, Tsang acted as the Khenpo and Gyowo as the Acharya, and he was ordained as a Shramanera. He was named Gepe Rabsel, derived from the names of the Khenpo and Acharya. Later, because of his great intelligence, he was known as Gongpa Rabsel. After that, he requested full ordination, but because there were not enough five Bhikshus, they said it was not possible. Previously, Lhalung Pel
Chinese
看到三位金刚持在康塘，前去寻找并找到了。请他们来，吉祥金刚说：“我亲自杀死了罪恶的国王，无法弥补。我派人去找。”于是派了两位汉地的比丘，名叫涅旺和吉本，努力寻找并找到了，然后送去。之后，之前的两位堪布和阿阇梨，由堪布和羯磨阿阇梨，斯玛作秘密开示，两位汉地比丘作补缺，受了比丘戒，成了持有红黄色法幢的大师。精通地学习了律部的讲解和实践。受比丘戒后五年。卫藏的十个人去往多康，在藏地请求受比丘戒。藏地说：“我老了，当不了堪布，去请大喇嘛。”按照藏地所说去请求，大喇嘛说：“我受比丘戒才五年，不行。”藏地说：“特殊情况下，特殊的人可以。”于是大喇嘛作堪布，完成了受戒。其中有能力的十个人，卫地有克拉巴·拉姆巴·鲁梅·楚臣西饶，涅瓦巴·仲·益西云丹，约汝巴·巴·楚臣洛哲，拉吉·楚臣炯内，松巴·益西洛哲五人。藏地有古尔蒙·拉卡瓦·洛敦·多吉旺秋，夏果尼巴·宗尊·西饶僧格，阿里巴·欧杰兄弟二人，波东巴·乌巴德卡五人。之后过了大约十年，去了米娘嘎的地区。也向郭荣僧格扎听闻了律部。将四部律经和论典赠送给大喇嘛，嘱咐说要弘扬佛法。之后想要去卫地，听到说在南方尼泊尔学习了很多佛法的瓜沃秋扎巴去了康地，于是又返回，学习了般若和菩提道次第等很多大乘佛法。向贝若的弟子玉扎宁波听闻了大圆满心部，据说从那之后传给了荣宗。俱生王解脱经四部以及阿若的教法，也从大喇嘛传给了仲辛拉坚，直到现在还在流传。某天晚上梦见骑着大象
English
Having seen the three Vajradharas in Klangthang, they went to search for them and found them. When asked to come, Palgyi Dorje said, "I have personally killed the sinful king, so it cannot be compensated. I will send someone to search." So he sent two Chinese monks named Nyewang and Gyiban, who diligently searched and found them, and then sent them. After that, the previous two Khenpos and Acharyas, with the Khenpo and Karma Acharya, Smar giving secret instructions, and the two Chinese monks making up the quorum, they took the Bhikshu vows and became great masters holding the maroon banner. They studied the explanation and practice of the Vinaya extensively. Five years after taking the Bhikshu vows, ten people from U-Tsang went to Do Kham and requested ordination in Tsang. Tsang said, "I am old and cannot manage the Khenpo duties, so please ask the great Lama." As Tsang said, they requested, and the great Lama said, "I have only been ordained for five years, so I cannot." Tsang said, "In special cases, a special person can do it." So the great Lama acted as Khenpo and completed the ordination. Among the ten capable people, from U were Klakpa Lampa Lume Tsultrim Sherab, Nyalwapa Dring Yeshe Yonten, Yorupa Ba Tsultrim Lodro, Rakshi Tsultrim Jungne, and Sumpa Yeshe Lodro, five in all. From Tsang were Gurmong Rakhawa Loton Dorje Wangchuk, Shabgo Ngapa Tsongtsun Sherab Senge, Ngariwa Ogya brothers, and Bodongpa Upadekar, five in all. After about ten years, they went to the area of Minyak Ga. They also listened to the Vinaya from Gorong Senge Drak. They donated the four Vinaya texts and treatises to the great Lama, and advised him to illuminate the teachings. After that, intending to go to U, they heard that Kawa O Chok Drakpa, who had studied many teachings in southern Nepal, had gone to Kham, so they turned back and studied many Mahayana teachings such as Prajnaparamita and Bodhisattvabhumi. They listened to Dzogchen Semde from Yu-dra Nyingpo, a disciple of Vairochana, and it is said that from then on it was passed down to Rongzom. The Kunje Gyalpo Tantra with its four explanatory tantras, as well as the Aro teachings, were also passed down from the great Lama to Drumshing Lakchen, and are still prevalent today. One night, he dreamed of riding an elephant.
Chinese
拿着宝石到各个市场去的时候，人们都说：尊者，您的宝石很好，但是暂时没有买的，价格也承受不起。醒来后，他想着要修行，这时，地方神祇的非人众以极大的信心请求他前去，于是他前往丹提，在那里禅修。并在那些地方建造了许多寺庙和佛塔。许多有信仰的人也出家为僧，他担任了堪布。据说帝释天等诸神也来听法。弟子们也说，出现这种不同寻常的光芒，上师您一定是化身吧。他回答说：我不是化身，我是一位进入大乘加行道，获得证悟的比丘格瓦饶赛。他在八十四岁时，在木猪年去世。噶当派的帕巴托美和切瓦德二人对母亲的意愿作了不同的解释，他说：我需要问弥勒怙主，这两位尊者现在也在兜率天。他又说：在我弥勒怙主没有降临到这个南赡部洲之前，我还需要在这里转生八次左右，说完就前往兜率天了。后来，大上师说：鲁梅尊者做堪布，琼杰因为聪明做导师，仲廓堪布因为精通而掌管寺院，洛顿因为有力量而守护佛法。正如他所说，从卫藏十人中被任命为堪布的是鲁梅楚臣西饶。据说从多麦地区，堪布和弟子的传承没有中断，听到后，他相信了，于是和九个人一起去多麦受戒。也有人说，从桑耶寺，芒达耶谢嘉灿派了十个人去康区。不管怎样，他们去了多麦，大上师做堪布，藏饶赛做羯磨阿阇黎，约格炯做秘密阿阇黎，斯玛释迦牟尼和一位汉族比丘补足人数，在三个时辰内没有中断地受了比丘戒。精通三藏的教理和律部的实践，也接受了很多诀窍。鲁梅作为堪布，（说）我们这些人要去卫藏，请您做一位供养处
English
When he went to all the markets with a jewel, people said: Venerable, your jewel is good, but for the moment there is no one to buy it, and the price is unbearable. After waking up, he thought of practicing, and at this time, the non-human beings of the local deities requested him to go with great faith, so he went to Danti, where he meditated. And in those places he built many temples and stupas. Many faithful people also became monks, and he served as Khenpo. It is said that gods such as Indra also came to listen to the Dharma. The disciples also said that this unusual light appeared, and that the master must be an incarnation. He replied: I am not an incarnation, I am a Bhikshu Gewa Rabsal who has entered the Mahayana practice path and attained realization. He passed away at the age of eighty-four, in the year of the Wood Pig. Pabha Tokme and Chewa De, two of the Kadampa, gave different interpretations of the mother's wishes, and he said: I need to ask Maitreya Gonpo, these two venerable ones are now also in Tushita. He also said: Before I, Maitreya Gonpo, come to this Jambudvipa, I still need to take about eight rebirths here, and after saying that, he went to Tushita. Later, the great master said: Lumei Venerable does Khenpo, Qongge does the teacher because he is smart, Zhongkor Khenpo manages the monastery because he is proficient, and Loton protects the Dharma because he has power. As he said, Lumei Tsultrim Sherab was appointed as Khenpo from among the ten people of U-Tsang. It is said that from the Do-med area, the lineage of Khenpo and disciples has not been interrupted. After hearing this, he believed it, so he went to Do-med with nine people to take vows. It is also said that from Samye Monastery, Mangda Yeshe Gyaltsen sent ten people to Kham. In any case, they went to Do-med, the great master served as Khenpo, Tsang Rabsel served as Karma Acharya, Yog Gyejung served as Secret Acharya, and Smar Shakyamuni and a Han Chinese Bhikshu filled the number, and they received the Bhikshu vows without interruption in three sessions. He became proficient in the doctrines of the Tripitaka and the practice of the Vinaya, and also received many instructions. Lumei as Khenpo, (said) We people are going to U-Tsang, please be a place of offering
Chinese
这样做之后，他脱下正在戴的帽子，说：“戴上这个，记住我。”然后戴在了他的头上。他往上走，在桑耶寺向名叫赤松德赞的赞普禀告，并在那里行礼。赞普也接受了他的禀告，问：“你们的首领是谁？”回答说是鲁梅。于是交出了乌孜的钥匙，查看了装满财物的仓库，做了无法取出的东西。因为派我们堪布来，堪布不应该沾染财物，所以没有接受，将钥匙交还给了赞普。之后，献上了三宝，也没有接受。献上卡曲，说：“可以作为于茹的路粮。”然后接受了。后来，鲁梅准备了很多用具，想要修复乌孜，但被斯巴和拉两人阻止，没有让修复。在那里，赞普从中调解，鲁梅进行了修复。将功劳归于斯巴和拉，进行了很好的修复。在乌茹建立了拉莫恰德乌，在米曲的地区建立了瓦纳。此外，还建造了拉莫拉杰、耶巴瓦荣、琼杜寺等无数的寺庙，整个地面都被鲁梅师徒占据。据说亚姆秀的堪布格西僧人也建立了108处住所。注：就像遍布各地一样。持明咒的觉色们将先前翻译的经书藏起来，没有浪费，然后迎请到那些地方。许多信徒像天鹅聚集在湖中一样聚集，每天都有许多出家的僧团增加。其中，主要有鲁梅和纳南等四根柱子，八根栋梁，两个平房，以及无数的支柱。就这样，长期守护着佛法，最终住在策蓬的色普，在去往唐的路上圆寂，遗体和佛塔一起安放。他的堪布卡曲瓦·祖·多吉坚赞，从小就因信仰的因缘而觉醒，依止一切功德的善知识鲁梅为堪布，竹梅为羯磨阿阇黎，出家并受具足戒。在堪布面前广泛学习了《大疏》和《五十品》等大疏，成为了伟大的学者。后来，他与自己的法友，译师隆觉等人
English
Having done this, he took off the hat he was wearing and said, "Wear this and remember me." Then he put it on his head. He went up and reported to the king Trisong Detsen at Samye Monastery, and prostrated there. The king also accepted his report and asked, "Who is your leader?" He replied that it was Lume. Then he handed over the key to Uru and inspected the treasury filled with wealth, making things that could not be taken out. Because he sent our Khenpo, the Khenpo should not be contaminated by wealth, so he did not accept it and handed the key back to the king. After that, he offered the Three Jewels, but he did not accept them either. He offered Ka Chu, saying, "It can be used as road provisions for Uru." Then he accepted it. Later, Lume prepared many implements and wanted to repair Uru, but he was prevented by Spa and Rak, who did not allow the repair. There, the king mediated and Lume carried out the repair. He attributed the merit to Spa and Rak, and carried out the repair well. He established Lamo Chakdeu in Uru, and established Wana in the region of Micho. In addition, he built countless temples such as Lamo Rajye, Yerpa Warong, and Chongdu Temple, and the entire ground was occupied by Lume and his disciples. It is said that the Khenpo Geshe monks of Yamshud also established 108 residences. Note: It was like spreading all over the place. The mantra-holders Jowo-sras brought to those places the previously translated scriptures that had been hidden and not wasted. Many faithful people gathered like swans gathering on a lake, and every day many ordained sangha communities increased. Among them, the main ones were Lume and Nanam, etc., four pillars, eight beams, two flat houses, and countless supports. In this way, he maintained the Dharma for a long time, and finally resided in Serphuk of Tsepong, and passed away on the road to Tang, and his remains and stupa were enshrined together. His Khenpo, Kachuwa Zuz Dorje Gyaltsen, awakened from a young age due to the cause of faith, relied on Lume, the all-virtuous spiritual friend, as Khenpo, and Trume as Karma Acharya, and was ordained and fully ordained. In front of the Khenpo, he extensively studied the Great Commentary and the Fifty Chapters, etc., and became a great scholar. Later, he and his Dharma friends, the translator Lhungkyo, etc.