English
Ornament. Jamyang Sakya Pandita's disciples, Chiwo Lhapa and Sangton Moriwa, were great lamas of a lineage who had already received full ordination before the great Panchen came to Tibet. If that is the case, then your reasoning would also lead to the conclusion that the Panchen's lineage of vows is also impure. Furthermore, some say that because there are various conflicting accounts of which Khenpo the great lamas and Lumei received their vows from, it is not at all a reliable source. Therefore, scholars greatly value the Khenpo lineage of Khache Panchen Shakya Shri, and to prove this, they list examples of Jamyang Sakya Pandita, the great possessor Zangpo Pal, Tishri Kunlo, and the great scholar Buton all receiving full ordination from the Panchen's lineage of vows. This is also a biased statement. There are many different accounts of the Panchen's lineage of vows as well. For example, after Ratna Mitra, there was Dharma Pala, which means "protector of the Dharma," but it is said to be Chozang (Virtuous Dharma), and after that, there was Guna Pati, which means "lord of qualities," but in some places it is said to be Yonten Gyatso (Ocean of Qualities). It is also believed that Jangdor and Dorje both received full ordination at the same time at the Sorma Monastery in Chushul, while others say that Jangchub Palwa received ordination at the residence of the Trofu Lotsawa, and Dorje Palwa received ordination later in Gyangong, so the times are different. Furthermore, it is believed that the Khenpo of the great assembly, Yarlong Drag Ngawa Tashi Tsultrim, or the accountant Sher Gonpo, was a disciple of vows, while others believe that he was a disciple of vows of Nyemo Sonam Pal, and these two accounts are contradictory. Although both of these impure accounts exist, only criticizing the faults of the great lamas' lineage of vows is like having eyes to see others, but needing a mirror to see oneself, so it is appropriate to search for one. It is true that the great possessor Sakya Pandita and the omniscient Buton received full ordination from the Khache Panchen lineage. However, there are also many such lineages of wise and accomplished great lamas, such as Gya Dul Sogdzin, Matso Jangdor, Jya Dre Shebar, Dulzin, Tsondu Bar, Shami Monlam Dorje, and many other particularly disciplined ones, as well as the great translator Khenpo Yeshe Zangpo, Rinchen Zangpo, Pu Khenpo Gya Lhakhangpa's Glong, Towa, Pu Chung Khenpo Gya
Chinese
拉拉康巴的香，巴，夏惹瓦堪布博多瓦，若大译师洛丹西饶，中堪布若列西，哲西饶瓦，内波扎巴坚赞，达堪布夏瓦林巴，博拉杰，卓衮堪布嘉哲，帕竹，薄伽梵日惹等无量众。因此，对于像过去的大成就者第二佛陀那样的特殊圣者们的心续中是否生起清净的律仪，如果想要断定，就像想要把无边的天空穿入针眼一样，是不明智的。总之，以前教法兴盛时期，上律和下律，以及克什米尔传承的所有律仪传承中，都涌现出许多持有根本律藏的极其殊胜的堪布。其中，上律部的三巴拉律仪传承，即使在以前的时代，也只有一条细细的延续，没有广泛发展，现在连存在的声音都听不到了。班禅律仪传承也有四个僧团，现在没有听说过任何地方有比央仁瓦的律仪传承。其他三个传承在各自的僧团中没有中断。即便如此，据说格敦岗巴的律仪传承类似于噶举派，乔隆巴的律仪传承类似于竹巴派，只是没有中断而已。蔡米巴的律仪传承从俄钦多杰羌昆嘎桑波传承下来，现在在萨迦派中非常兴盛。克什米尔班禅的法统从蒋扬萨迦班智达传承下来，由全知嘉瓦仁波切五世的利生事业而得以弘扬。下律部的所有律仪传承，从一切智索南嘉措传承下来，由班禅曲吉嘉波的利生事业而得以广大弘扬。因此，这两个律仪传承现在似乎在汉藏蒙古等地都非常兴盛。下律部的传承中，略有不同的这个传承变得非常衰微时，由至尊一切智见嘉瓦五世的谕旨，将清净的律仪传承安置在喀惹夏拉囊色处。因为他的持律非常清净，所以与宁玛派的教法联系在一起，你们
English
The Shang of Lha Lhakhangpa, Pa, Sharawa Khenpo Boto Ba, Ngok Lotsawa Chenpo Lodan Sherab, the middle Khenpo Ngok Lek She, Drel Sherab War, Nepo Drakpa Gyaltsen, Dak Khenpo Shawa Lingpa, Po Lhaje, Drogon Khenpo Jadul, Phagdru, Bhagavan Rig Ral, and so on, are infinite. Therefore, to determine whether pure vows have arisen in the mind-streams of extraordinary beings like the great accomplished masters of the past, like the Second Buddha, is like trying to thread the boundless sky through the eye of a needle, which is unwise. In short, in the past, during the time when the teachings flourished, many Khenpos who were highly excellent holders of the Vinaya Pitaka arose in all the lineages of the Upper and Lower Vinaya, and the Kashmiri tradition. Among them, the lineage of the three Palas of the Upper Vinaya did not spread widely even in the past, with only one thin continuation, and now there is not even a sound of its existence. The Panchen Vinaya lineage also has four communities, but nowadays it has not been heard that the Bings Ringwa Vinaya lineage exists anywhere. The other three lineages have not been interrupted in their respective communities. Even so, it is said that the Gedun Gangpa Vinaya lineage is similar to the Karma Kagyu, and the Cholungpa Vinaya lineage is similar to the Drukpa Kagyu, and they only exist without interruption. The Tsal Minpa Vinaya lineage has been transmitted from Ngorchen Dorje Chang Kunga Zangpo, and is now very prosperous among the Sakya lineages. The Kashmiri Panchen tradition has been transmitted from Jamyang Sakya Pandita, and has been expanded by the enlightened activities of the Omniscient Gyalwa Rinpoche the Fifth. All the Vinaya lineages of the Lower Vinaya have been transmitted from Omniscient Sonam Gyatso, and have been widely propagated by the enlightened activities of Panchen Chokyi Gyalpo. Thus, these two Vinaya lineages seem to be flourishing in all directions, including China, Tibet, and Mongolia. When this slightly different tradition transmitted from the Lower Vinaya became very weak, by the decree of the supreme omniscient Gyalwa Fifth, the pure Vinaya lineage was placed at Khara Shyalnga. Because his discipline was very pure, he was associated with the teachings of the Nyingma school, and you
Chinese
按照（他们）所说的那样去做，祈求不要衰败，因此僧团很好。因此，应该思考这个问题：从蒋扬萨迦班智达传下来的这个传承，过去时代出现过许多伟人。虽然现在有很多持有律藏的殊胜圣者，但是中间的一些堪布只是名声稍微衰退，没有出现像大家都认可的那样著名的善知识。而且，俄尔派的堪布传承虽然也连续出现持有密咒金刚的善知识，但是在戒律方面稍微有些松懈。与那些相比，现在这个大德的特殊戒律传承显得非常殊胜。为了说明其意义，如果指名道姓地说，从我的堪布衮却丹增开始，所有的堪布传承都是持有律藏的人，像金山的链条一样，非常好，非常紧密，这是大家都认可的。否则，各个戒律传承的住在那个传承的堪布们的相续中的断证功德如何，我们这些凡夫俗子谁能衡量呢？因为那是圣者的境界，其他人无法了解。此外，下部的戒律不仅有戒律传承，而且由于以前圣者们不可思议的发心力，讲说传承也一直兴盛到末法时代的现在。上部戒律的讲说传承，由于觉多杰坚赞与两位译师隆觉一起讲修，所以与下部戒律的讲说传承混合在一起，似乎没有中断。这样，我们虽然自己没有能力，但是由于圣者们的加持稍微进入，所以承担了堪布的责任，尽力弘扬。到现在的铁蛇年为止，受戒的沙弥比丘有两百多位，沙弥超过一千位，这被认为是具有法缘的事业。以后也希望具有贤善美德的善知识们一心为了佛教，不要只满足于没有堪布的预言。
English
As they said, I prayed that it would not decline, and therefore the Sangha is good. Therefore, it is appropriate to consider this: This lineage from Jamyang Sakya Pandita has produced many great beings in the past. Although there are many eminent holy beings who uphold the Vinaya Pitaka in the present, some of the abbots in between have only slightly declined in reputation, and no well-known spiritual friends have appeared who are recognized by all. Moreover, although the abbots of the Ngor lineage have continuously produced spiritual friends who hold the Vajra of Mantra, they have been somewhat lax in their practice of discipline. Compared to those, this special lineage of vows of the great lama appears to be very excellent in this present time. To explain its meaning, if I were to name them, from my abbot Konchok Tenzin onwards, all the abbot lineages are holders of the Vinaya Pitaka, like a chain of golden mountains, very good and very close, which is recognized by all. Otherwise, how can we ordinary people measure the qualities of abandonment and realization in the mind-streams of the lamas who reside in the abbot lineages of each vow lineage? Because that is the realm of the noble ones, and others cannot understand it. Furthermore, this Lower Vinaya not only has the lineage of vows, but also, due to the incredible power of the aspirations of the former holy beings, the lineage of teachings has been flourishing until the present time of the last of the degenerate age. The lineage of teachings of the Upper Vinaya also appears to be unbroken, because Gyuzo Dorje Gyaltsen taught and studied with the two translators Lungkyok, so it is mixed with the lineage of teachings of the Lower Vinaya. Thus, although we ourselves do not have the ability, we have taken on the responsibility of the abbot and propagated it to the best of our ability, because the blessings of the holy ones have entered slightly. Up to this present Iron Snake year, there are more than two hundred ordained monks and more than a thousand novices, which is considered to be a Dharma-endowed activity. In the future, it is hoped that virtuous spiritual friends who possess the qualities of being learned, disciplined, and excellent will focus on the teachings and not be satisfied with just the prophecy of having no abbot.
Chinese
从头开始，由四众比丘授具足戒；对于未满七岁和二十岁的受戒者，给予出家戒和具足戒；一次性为超过三位受戒者授戒；由除了授衣阿阇黎之外的人进行授衣；进行法事仪轨时诵读经文；以及法事人员不专注于仪轨，而是走动和念诵，法事人员分开后，单独传授师徒口诀等，不要轻率对待，务必精细严谨地行持，为了使此行持不衰退且不断发展，为了普遍弘扬佛陀的教法，特别是为了光大堪布寂护的宗义；为了使追求解脱的具慧者们不浪费时间，努力守护戒律，我在此恳切祈请。如是，以简短的言语，将驾驭浩瀚奇妙之语的，堪布传承的明灯，为了想要了解法源者，愿其成为荣耀而著述。愿以此善行，乘上趋向解脱之戒律之船，以谨慎相应的风来良好推动，与所有未转变的有情一同，顺利到达解脱之洲。如是，为了使具辨识智慧者们获得法源的定解，撰写此《早期传承戒律传承堪布传承如何出现之略明灯》，是应诸佛总集之化身，至尊上师丹增法王的指示，顶戴其恩德而生的愚昧比丘达玛西日于邬金敏珠林寺的法学院，在牛年撰写。愿以此，使堪布寂护的清净宗义长久住世且发扬光大！吉祥！ 早期传承戒律传承堪布传承之传记略明灯。大译师达玛西日。
English
From the beginning, the Bhikshu Sangha of four groups bestows the full ordination; for those under seven and twenty years of age, giving the Pravrajya and Upasampada ordinations; bestowing vows to more than three ordinands at once; having others besides the robe-bestowing preceptor perform the ceremony; reciting scriptures during the ritual; and also, the ritual participants not focusing on the ritual, but walking around and reciting mantras, and after the ritual participants separate, separately imparting the instructions of the teacher and student, etc., do not act lightly, but meticulously and purely practice, in order to ensure that this practice does not decline and continues to develop, and in general, to spread the teachings of the Buddha, and especially to propagate the doctrine of the great Abbot Shantarakshita; in order to ensure that those intelligent beings who seek liberation do not waste time and diligently uphold the precepts, I earnestly pray. Thus, with few words, this lamp that clearly illuminates the lineage of abbots, who wield power over vast and wondrous speech, is composed with the hope that it will become a glory for those who wish to see the source of the Dharma. May this virtue allow us to board the ship of the discipline of renunciation, propelled by the wind of diligent mindfulness, and together with all beings who have not transformed, may we reach the island of liberation in bliss. Thus, this "A Brief Lamp Illuminating How the Abbot Lineage of the Early Translation Vinaya Lineage Arose" is written to bestow certainty of the source of Dharma upon those with discerning wisdom, as requested by the supreme refuge, the embodiment of all Buddhas, the great Terton Chokyi Gyalpo, and taken to heart by the foolish Bhikshu Dharmashri, who lives by his kindness, at the Ugyen Mindrolling Monastery's Dharma school in the year of the Ox. May this also cause the pure doctrine of the great Abbot Shantarakshita to remain long and flourish! Mangalam! A Brief Lamp Illuminating the Biographies of the Abbot Lineage of the Early Translation Vinaya Lineage. The Great Translator Dharmashri.