Chinese
通过在各密宗学院研习经论，获得了无畏的自信。作为连接绕巴堆和居堆、夏孜的第五十七任上师，荣登甘丹宝座。六十四岁时，在嘉康孜隐居，以清净的方式行持事业，七十四岁时圆寂。 之后，其弟子绛央·贡却曲培，出生于扎央巴林寺的寺院属地，生于水鸟年。从小前往达波扎仓学习。从其导师洛桑曲培处受沙弥戒，法名贡却曲培。之后，前往绕巴堆和居堆等众多经院进行讲经说法，成为精通经论的自在者。二十四岁时，从嘉康孜巴处受比丘戒。曾任绕巴堆、居堆、洛色林等寺院的讲师，以及桑朴林、林麦的住持，并荣登夏孜和甘丹的宝座。宗喀巴大师五世达赖喇嘛听闻了他的名相之学后，尊其为“谛师”。由于善于讲经且心怀善念，涌现出众多弟子善知识。之后，他引导所有弟子遵循正道，精通经论。由于不存宗派偏见，不参与挑起宗派争端的讨论，并保护他人免受其害，因此其宗派的人也称他为“宗喀巴的忠实信徒”，并向他表示敬意，宗喀巴大师对此赞赏不已。七十四岁时，在火狗年，于卫堆桑昂卡圆寂。 之后，为了意义而提及名字，我的堪布贡却丹增，出生于水猪年，在卫茹卡惹出生。从绛央喇嘛贡却曲培处受沙弥戒和比丘戒。年幼时在寺院居住期间，对于因时势所逼而可能出现的戒律和自性罪，也未曾沾染，因此被称为唯一的持戒者。在绕巴堆和洛色林等地精通地学习了名相之学。从宗喀巴大师五世达赖喇嘛和自己的堪布赤仁波切等多位善知识处听闻了众多经论和诀窍，并铭记于心。年
English
Through studying the scriptures in the monastic colleges of the tantras, he gained fearless confidence. As the fifty-seventh abbot connecting Rawa Tö, Gyü Tö, and Shar Tze, he ascended to the throne of Ganden. At the age of sixty-four, he resided in seclusion at Gyal Khang Tze, and passed away at the age of seventy-four while performing activities in a completely pure manner. Afterwards, his disciple Jamyang Könchok Chöpel was born in the monastic estate of Dra Jampa Ling Monastery in the Water Bird year. From a young age, he went to Dakpo Dratsang for studies. He received novice ordination from his teacher Lobsang Chöpel, and was given the name Könchok Chöpel. Afterwards, he went to many monastic colleges such as Rawa Tö and Gyü, where he taught and debated, becoming a master who spoke extensively on the scriptures. At the age of twenty-four, he received full ordination from Gyal Khang Tze Pa. He served as a lecturer at Rawa Tö, Gyü Tö, and Losel Ling. He also ascended to the thrones of Shar Tze and Ganden, as well as the abbot of Sangpu Ling and Lingme. The omniscient Je, the Fifth Dalai Lama, listened to his treatises on characteristics and honored him as a Tishri. Because he was skilled in teaching and had good intentions, many virtuous spiritual friends emerged as his disciples. Later, he guided all his students to abide by the precepts and speak with reason and logic. Because he had no sectarian bias, he did not involve himself in discussions that stirred up sectarian strife, and he protected others from it as well, so those of his own side also called him a "pure follower" and offered him respect, which the omniscient Je praised. At the age of seventy-four, in the Fire Dog year, he passed away in Ü Tö Sang-ngak Khar. Afterwards, to mention the name for the sake of meaning, my Khenpo Könchok Tenzin was born in the Water Pig year in Üru Kharak. He received novice and full ordination from Jamyang Lama Könchok Chöpel. From a young age, while residing in the monastery, he was not tainted even by the faults of vows and nature that were likely to arise due to circumstances, so he was known as a unique monk. He expertly studied the treatises on characteristics at Rawa Tö and Losel Ling, among other places. He listened to many scriptures and instructions from many spiritual friends, such as the great Fifth Dalai Lama and his own Khenpo Tri Rinpoche, and kept them in his heart. Gnyal
Chinese
སྡེ་དྲུག་的堪布大约做了十五年，之后前往娘堆巴尔科洛德钦担任堪布，不偏袒任何宗派，长期主持寺务，萨夏德苏的所有僧人都像对待普通人一样尊敬和赞扬他。之后，他将寺院的住持之位交给央堆巴·阿旺赤列，然后在乌尔堆桑阿卡闭关修行了几年，六十二岁时在木鼠年去世。他是我的戒律弟子，我以堪布之名命名为嘉瓦的格隆达玛西里。他是获得至高成就、拥有智慧之身的至尊一切智者大掘藏师曲吉嘉波和持戒精进的堪布钦波嘉赛丹贝尼玛的同胞兄弟。在两位兄长的恩德下，我从小就接触到了珍贵的佛法。特别是，在我二十七岁那年，铁猴年的五个时节中的第一个季节，春季的第一个月，仲春黑月的十三日，白天的下午，太阳还剩下八分之一的时候，影子大约是一个人和两只脚长的时候，为了某种目的，具足堪布和阿阇黎之名，即堪布钦波昆秋丹增，秘密导师拉江巴·洛桑杰乔，时轮导师拉江巴·彭措雷觉，朋友丹巴格隆·洛桑根嘎，以及补足者格隆·阿旺曲珍，在具足信心的僧众之中，在自生圣者拉康钦波布达拉宫，与我的兄弟和格隆索巴一起，在同一时间以不间断的仪式受了比丘戒，获得了比丘的身份。那天有两件事要做，我们是第一个。第二件事是塔擦杰仲仁波切的侍者格隆·阿旺楚臣和洛萨嘉措。注：关于戒律的术语和实践，我从哥哥嘉赛和贡唐班禅那里学到了一些，之前已经知道一些了。受比丘戒后的那一年，我从精通经论的桑杰曲达那里听了一点戒律的讲解，并通过思考的智慧稍微提升了一下，留下了一点理解的种子。现在
English
The Khenpo of De-druk served for about fifteen years, and then went to Nyangtod Palkhor Lodechen as Khenpo, without being partial to any sect, and maintained the monastery for a long time, so that all the monks of Sa-shal De-sum respected and praised him as if he were an ordinary person. After that, he handed over the seat of the monastery to Yangtodpa Ngawang Trinley, and then stayed in Urtod Sang-ngak Khar for several years in retreat, and passed away at the age of sixty-two in the Wood Mouse year. He was my monastic disciple, and I named him Gyalwa's Gelong Dharmaśrī with the name of Khenpo. He was born as the younger brother of the supreme all-knowing Tertön Chökyi Gyalpo, who attained the supreme accomplishment and possessed the body of wisdom, and the Khenchenpo Gyalsé Tenpai Nyima, who was diligent in monastic discipline. Through the kindness of his two elder brothers, I encountered the precious Buddha's teachings from a young age. In particular, in the first season of the Iron Monkey year, when I was twenty-seven years old, on the thirteenth day of the waxing moon of the black month of mid-spring, in the afternoon when eight parts of the sun remained, when the shadow was about one person and two feet long, for some purpose, with the names of Khenchen Konchok Tenzin, secret mentor Rabjampa Lobsang Kyechok, Kalachakra mentor Rabjampa Phuntsok Lekjor, friend Dampa Gelong Lobsang Kundga, and the completer Gelong Ngawang Chözin, in the midst of a complete Sangha of faith, in the self-arisen sacred Lhakhang Chenpo Potala, together with my brother and Gelong Zopa, I received the full ordination of a Bhikshu in an uninterrupted ceremony at the same time, and obtained the status of a Bhikshu. On that day, there were two things to be done, and we were the first. The second part was Gelong Ngawang Tsultrim and Lobsang Gyatso, the attendants of Tacap Jetrung Rinpoche. Note: Regarding the terms and practices of the Vinaya, I learned a little from my elder brother Gyalsé and Gungtang Panchen, and I already knew a little before. In the year after receiving the full ordination, I listened to a little explanation of the Vinaya from Sangye Chödar, who was well-versed in the scriptures, and improved it slightly with the wisdom of thought, leaving a little seed of understanding. Now
Chinese
现在要讲一些零星的题外话。有些旧的传承记录中提到“从惹·热那到斯玛尔·释迦牟尼，约·格炯大喇嘛”，这是因为斯玛尔、约、藏三者恩德很大，像奇妙的传承一样列举了三者。但在大喇嘛的名字后面，误将“饶赛”作为依据，导致“藏·饶赛”缺失，这显然是书写错误。有些人甚至在斯玛尔和约之间加上“列·仁钦南喀佐”，这是因为斯玛尔、约、藏三者都是热那的弟子而广为人知，所以这会造成损害。还有，从大喇嘛开始，提到“巴·益西玉仲、仲·益西坚赞、鲁梅”，有些文献中说：“卫藏的十个人从大喇嘛那里受戒后返回家乡。鲁梅向仲学习律藏并居住在那里。”这是听到了这样的故事，但没有如实理解而产生的胡言乱语。还有些喜欢散布流言蜚语的人说：“大喇嘛的堪布传承不纯正，原因是为大喇嘛授比丘戒时，有两位汉地的比丘作为羯磨阿阇黎的补缺，不知道他们是否清净，所以怀疑戒律是否成立。因此，对于大喇嘛，怀疑是否生起了戒律。从喀且班智达传下来的传承没有这样的过失，所以戒律传承是清净的。”这样说是没有道理的，因为一般来说，不能因为是汉地的比丘就断定不清净。特别是，那两位比丘对拉隆·白吉多吉的教法历史非常了解，像爱护眼珠一样珍爱佛法，他们看到自己因为杀了作恶的国王而无法胜任羯磨阿阇黎的补缺，所以努力寻找并派遣了适合作为补缺的比丘，这是广为人知且确凿无疑的，哪里还需要怀疑是否清净呢？总的来说，后世的人疑心太重，因此断定以前大喇嘛的心相续中没有生起清净的戒律，这真是可笑至极。不仅如此，如果大喇嘛的传承不清净，那么喀且班智达为绛多杰南喀和嘉央萨班三人授比丘戒时，戒律也不会成立，原因是绛曲巴瓦的羯磨阿阇黎香巴觉顿和秘密阿阇黎江若云仁，多吉巴瓦的羯磨阿阇黎藏波巴和秘密阿阇黎索
English
Now, let's discuss some scattered digressions. Some old transmission records mention "From Rwa Ratna to Smar Shakya Muni, Yo Gejung Great Lama," this is because Smar, Yo, and Tsang are highly virtuous, and all three are listed as if they were a wondrous lineage. However, at the end of the Great Lama's name, "Rap Sal" is mistakenly used as a basis, resulting in the omission of "Tsang Rap Sal," which is obviously a writing error. Some even add "Legs Rinchen Namkhadzö" between Smar and Yo, this is because Smar, Yo, and Tsang are all known to be disciples of Ratna, so this would be detrimental. Furthermore, starting from the Great Lama, mentioning "Ba Yeshe Yudrung, Drum Yeshe Gyaltsen, Lume," some documents state: "The ten people of U-Tsang took vows from the Great Lama and returned home. Lume studied the Vinaya from Drum and resided there." This is a rumor that arose from hearing such stories but not understanding them accurately. Some who like to spread rumors say: "The Khenpo lineage of the Great Lama is impure, the reason being that when the Great Lama was ordained as a Bhikshu, there were two Chinese Bhikshus as Karma Acharyas to complete the quorum, and it is not known whether they were pure, so there is doubt as to whether the precepts were established. Therefore, regarding the Great Lama, there is doubt as to whether the precepts arose. The lineage transmitted from Kache Panchen does not have such faults, so the precept lineage is pure." It is unreasonable to say this, because in general, one cannot conclude that a Chinese Bhikshu is impure. In particular, those two Bhikshus were very knowledgeable about the Dharma history of Lhalung Pelgyi Dorje, and cherished the precious Dharma like the apple of their eye. They saw that they themselves could not serve as Karma Acharyas because they had killed a wicked king, so they diligently sought and sent Bhikshus suitable to complete the quorum, which is widely known and certain, so where is the need to doubt whether they are pure? In general, people of later times are too suspicious, therefore, concluding that pure precepts did not arise in the mindstream of the Great Lama in the past is extremely ridiculous. Moreover, if the Great Lama's lineage is impure, then when Kache Panchen ordained Jang Dorje Namnyi and Jamyang Sakya Pandita as Bhikshus, the precepts would not be established either, because the Karma Acharya of Jangchub Palwa was Shangpa Joton, and the secret Acharya was Jangro Yönrin, the Karma Acharya of Dorje Palwa was Tsangpo Pa, and the secret Acharya was Sö
Chinese
论。 绛央萨班的弟子西沃拉巴和， 桑敦莫日瓦等在班禅大师未来藏之前就已受比丘戒的大德传承，如果是这样，那么你的这种说法也会导致班禅大师的戒律传承也不清净的结论。还有一些人因为大德和鲁梅的戒律从哪位堪布受戒有各种不同的说法，所以完全不能成为信任的对象。因此，学者们非常重视喀且班禅释迦师利的堪布传承，并为了证明这一点，列举了绛央萨班， 大自在贤护， 帝释贡洛和， 大智者布顿等从班禅戒律传承中受比丘戒的事例。 这也是片面的说法。班禅戒律传承也有很多不同的说法，如热纳弥扎之后是达玛帕拉，意为护法，却说成是法贤，之后是古纳巴底，意为功德主，却在一些地方说是功德海。 绛多和多吉两人被认为是在曲雪的索玛寺同时受比丘戒的，还有人说绛曲巴瓦是在赤普译师的住所受戒的，多吉巴瓦后来在江贡受戒，所以时间不同。 还有人认为大经堂的堪布雅隆扎嘎瓦扎西楚臣或是算师西贡巴的戒律弟子，也有人认为是涅莫瓦索南巴的戒律弟子，这两种说法也存在矛盾。 尽管这两种不清净的说法都存在，但只指责大德戒律传承的过失，就像看别人有眼睛，看自己却需要镜子一样，应该去寻找。 大自在萨迦班智达和全知布顿从喀且班禅传承中受比丘戒是真实的。 像这样的智者成就大德传承也有很多，如嘉顿索钦， 玛措绛多， 嘉哲西瓦， 顿增瓦， 尊珠瓦， 夏弥索南多吉等很多持律特别之人，还有大译师堪布益西桑波， 仁钦桑波， 普堪布嘉拉康巴的格隆， 多瓦， 普琼堪布嘉