Chinese
本谢饶杰布所著的《根本经释》，莲花生大师所著的《比丘年岁问答》和《沙弥年岁问答》，萨迦拉所著的《律藏章节》，托美所著的《律藏略释》，释迦光大师所著的《律藏三百颂》，及其自释《光明》。此外，还有律藏的小品，如法商大师所著的《赞律》，喀且杜桑所著的《五十颂》等等，都大量保存在丹珠尔中。在西藏，前后也有无数的善知识撰写了相关的著作。第二，如何是持有这些律藏的上师传承呢？“前译戒律传承寂护尊，后由释迦师利亦弘扬。”这句话的意思有二：一是总的讲述了前弘和后弘的历史，二是分别讲述了自己的戒律传承。第一，在西藏，护法君王赤松德赞从萨霍尔地区迎请了说一切有部的堪布菩提萨埵（梵文天城体：बोधिसत्त्व），或称寂护（梵文天城体：शান্তরक्षित，梵文罗马拟音：Śāntarakṣita），即寂护论师，意欲在西藏建立神圣的律藏教法。为了试探是否还有受戒的僧人，便让斯仁钦宗、瓦耶谢旺波宗、仁钦旺波宗、朗德谢果恰宗、毗卢遮那南巴南则宗、昆鲁旺波宗、藏巴德温扎拉旺波等七人出家为僧。后来，又以玛仁钦乔、南喀宁波等五位比丘为主，使戒律传承以各种方式得以弘扬和发展。之后，在君王赤热巴巾时期，又从克什米尔地区迎请了吉纳弥扎、苏楞扎菩提等，使得戒律传承更加兴盛。然而，赤热巴巾去世后，朗达玛摧毁了佛教，使得所有僧人都销声匿迹。当时，约托的玛尔班释迦牟尼、嘉让巴的藏饶赛、扎琼多的约格炯三人，从帕冲波日寺，将一驮子的律藏驮在骡子上，前往霍尔地区，但未能使佛法兴盛。多康下部，玛曲流域，多麦
English
Commentary on the Root Text by Pon Sherab Jepa. The Questions on the Age of a Bhikshu and the Questions on the Age of a Shramanera by Master Padmasambhava. The Vinaya Verses by Saga Lha. The Condensed Vinaya by Thogme. The Three Hundred Vinaya by Master Shakya Od. Its auto-commentary, "The Radiant." Furthermore, minor texts on the Vinaya, such as the Praise to the Vinaya by Master Chokyi Tshongpon. The Fifty Karikas by Kacche Dusang, etc., are extensively preserved in the Tengyur. In Tibet, countless virtuous spiritual friends of both earlier and later periods have also composed related works. Secondly, how is the lineage of lamas who hold these teachings? "The early translation lineage of vows was established by Shantarakshita, and later flourished through Shakya Shri." This statement has two meanings: first, it generally describes the history of the early and later propagation, and second, it specifically explains one's own lineage of vows. First, in Tibet, King Trisong Detsen, the dharma-protecting sovereign, invited the abbot Bodhisattva (Sanskrit Devanagari: बोधिसत्त्व, Sanskrit Romanization: Bodhisattva, meaning: enlightenment being) from the land of Zahor, who adhered to the Sarvastivada school, or Shantarakshita (Sanskrit Devanagari: शांतरक्षित, Sanskrit Romanization: Śāntarakṣita, meaning: guarded by peace), to establish the sacred Vinaya teachings in Tibet. To test whether there were still ordained monks, he had Spa Rinchen Tsung, Dba Yeshe Wangpo Tsung, Rinchen Wangpo Tsung, Lang Desheg Gocha Tsung, Vairochana Nampar Nangdze Tsung, Khon Klu'i Wangpo Tsung, and Tsangpa Dewendra Lha'i Wangpo ordained as monks. Later, with Ma Rinchen Chok and Namkhai Nyingpo as the main figures among five monks, the lineage of vows spread and flourished in various ways. Then, during the reign of King Tri Relpachen, Jinamitra, Surendrabodhi, and others were invited from Kashmir, causing the lineage of vows to blaze even more brightly. However, after the death of Tri Relpachen, Langdarma destroyed Buddhism, causing all monks to disappear without a trace. At that time, Mar Ban Shakya Muni of Yorto, Tsang Rabsel of Gyarampa, and Yo Gejung of Drachung Do, carrying a mule-load of Vinaya texts from Pel Chuwori Monastery, went to the Hor region, but were unable to establish the Dharma. Lower Dokham, the Machu River region, Dome
Chinese
现在住在安琼寺或者叫作温炯南喀炯，又叫作玛隆丹迪谢尔寺。本波格瓦萨尔相信并出家，取名为拉钦木宗贡巴萨尔，他赐予了许多戒律传承，被称为下部律或者拉钦戒律传承。那时，藏地的洛敦多吉旺秋，藏地的格西饶僧格，卫地的鲁梅西饶，哲耶谢云丹，松巴耶谢洛哲，热尊洛哲扎六人前来。洛哲扎之前就是比丘，其他五人在嘉索卡恰寺从拉钦处出家。堪布说，哲的住持说，洛敦和松巴能力强大，可以守护教法。你们上去建立僧团吧，说完他们就上去了。拉西楚臣勋努追赶他们五人没有赶上。在康地，拉钦的弟子竹云耶谢雍仲出家，后来和他们一起上去了。到达卫藏后，藏地的洛敦多吉旺秋分出上下两部的本教法，藏地的格西饶分出藏地五法，卫地的热尊洛哲扎，拉西楚臣勋努，鲁梅释迦饶，松耶谢洛哲四人分出四根柱子，六根栋梁，三十二根椽子等等。哲耶谢云丹他们担任住持，分出外面的四个儿子，里面的四个儿子等等，产生了具有教法的清净哲系。因此，莲花生大师的遗教中说，之后正法律藏的教法，像灰烬一样从多康下部兴起。这就是那句话的意思。那些被称为早期传承。后来喀且班禅释迦室利和萨钦衮宁的时代到来，在藏地赐予了戒律传承，因此律藏后来兴起，被称为上部律。觉沃杰大部分是寺院派，虽然穿着白色的法衣等等，但是到达藏地时，他说我也是堪布的追随者，按照有部的规矩行事，这是在各种教法史中记载的。觉沃在藏地赐予戒律传承的事情也有，但是在格鲁派等的传承目录中没有见到。这
English
Now residing at Anchung Monastery, also known as Wenjyung Namkha Jung, or Marong Danti Sher Monastery. Bonpo Gewa Sal believed and ordained, taking the name Lachen Muzong Gongpa Sal, who bestowed many Vinaya lineages, known as the Lower Vinaya or the Lachen Vinaya lineage. At that time, Loton Dorje Wangchuk from Tsang, Geshe Rab Sengge from Tsang, Lume Sherab from U, Dre Yeshe Yontan, Sumpa Yeshe Lodro, and Ra Tsün Lodro Drak, six in total, came. Lodro Drak was already a monk, and the other five ordained at Gyalso Khachak Monastery from Lachen. The Khenpo said, the abbot of Dre said, Loton and Sumpa are powerful and can protect the Dharma. You go up and establish a Sangha, he said, and they went up. Rakshi Tsultrim Zhönnu chased after the five of them but did not catch up. In Kham, Drum Yeshe Yungdrung, a disciple of Lachen, ordained and later went up with them. Arriving in U-Tsang, Loton Dorje Wangchuk of Tsang separated into the upper and lower Bon teachings, Geshe Rab of Tsang separated into the five Tsang teachings, and Ra Tsün Lodro Drak of U, Rakshi Tsultrim Zhönnu, Lume Shakya Sherab, and Sum Yeshe Lodro separated into four pillars, six beams, thirty-two rafters, and so on. Dre Yeshe Yontan and the others served as abbots, separating into four outer sons, four inner sons, and so on, resulting in the Dharma-abiding pure Dre lineage. Therefore, in the Padma Kathang it says, thereafter the Dharma Vinaya teachings, like embers, arose from lower Do Kham. This is the meaning of that statement. Those are called the Early Transmission lineages. Later, the time of Kashmiri Pandit Shakya Shri and Sachen Kunga Nyingpo arrived, and they bestowed Vinaya lineages in Tibet, so the Vinaya later arose and was called the Upper Vinaya. Jowo Je was mostly a monastic, although he wore white robes and so on, but when he arrived in Tibet, he said that he was also a follower of the Khenpo, acting according to the Vaibhashika tradition, as is recorded in various Dharma histories. There are also accounts of Jowo bestowing Vinaya lineages in Tibet, but they are not seen listed in the lineage records of the Gelugpa and others. This
Chinese
关于这些的详细阐述，在新旧的佛教史籍中都有记载。这里因为害怕文字繁多，所以只概括成要点。第二，详细说明自己的戒律传承，包括从大喇嘛到噶陀的别解脱戒传承次第，以及分别传授律宗经论的次第。首先是：世尊、舍利子、圣者罗睺罗、婆罗门罗睺罗、圣者龙树、导师善显、生源隐、智慧藏、堪布菩提萨埵（梵文：बोधि सत्त्व，罗马转写：bodhi sattva，汉语字面意思：菩提萨埵）、七觉士中的Ra Ratna、热·释迦生处、藏巴饶赛、约·格炯、大喇嘛贡巴饶赛、鲁梅楚臣西饶、嘉旺秋吉坚赞、竹古尊钦、色尊钦波、菩提祥顿、德巴纳寺堪布、噶陀巴德西谢饶僧格、法主藏顿多吉坚赞、嘉擦绛巴崩、香噶仁波切、颜巴邬沃巴绛秋贝、玛觉索南桑波、根嘎崩、旺秋贝、洛哲崩、洛哲僧格，绛秋洛哲、绛秋僧格、仲巴绛秋坚赞、布沃耶西坚赞、仲多吉洛哲、嘿巴曲吉炯内、达普持律者贝玛玛蒂等。 第二是：世尊、圣者阿难陀、邬波离、阿难、阿罗汉日中、迦旃延、近藏、提底迦（梵文天城体：धित्तिक，梵文罗马转写：dhittika，汉语字面意思：提底迦）、黑天、善见、阿罗汉不退转、克什米尔僧护、世亲、比丘功德光、导师法友、寂光和索南扎巴，他们两人传给释迦光、狮子面者、达那希拉（梵文天城体：दान शील，梵文罗马转写：dāna śīla，汉语字面意思：布施戒）、克什米尔吉那弥扎、觉若鲁吉坚赞、热·释迦牟尼、约·格炯、藏饶赛、大喇嘛贡巴饶赛、帕果康巴耶西永仲、贤贝吉多吉、旺秋坚赞、竹古尊钦、色尊钦波、菩提祥顿、德巴纳寺堪布，噶丹巴德西以下与上述相同。 再者，什么是别解脱戒的体性呢？体性是，以出离心为动机，从身体和语言上，断除以伤害他人为根本的行为，因此是色法。
English
The detailed accounts of these are clear in the new and old religious histories. Here, fearing voluminous texts, it is summarized only as a seed. Secondly, specifically explaining one's own lineage of vows, including the order of transmission of the Pratimoksha vows from the Great Lama to Kathog, and the order of specific transmission of the Vinaya commentaries. The first is: The Blessed One, Shariputra, the son Rahula, the Brahmin Rahula, the noble Nagarjuna, the teacher Lekdenjey, Jungnebe, Yeshe Nyingpo, Khenchen Bodhisattva (Sanskrit: बोधि सत्त्व, Romanization: bodhi sattva, Literal meaning: Bodhisattva), Ra Ratna from the seven awakened ones, Rma Shakya Jungne, Tsangpa Rabsel, Yo Gejung, Lachen Gongpa Rabsel, Lume Tsultrim Sherab, Gyawang Chukgyaltsen, Drugu Tsondren, Sutsun Chenpo, Bodhi Shangton, Depa Nakkyi Khenchen, Kathogpa Desheg Sherab Senge, Chöje Tsangton Dorje Gyaltsen, Gyaltsab Jampa Bum, Chennga Rinpoche, Yanpa U Wobpa Jangchub Pal, Machö Sonam Zangpo, Kunga Bum, Wangchuk Pal, Lodrö Bum, Lodrö Senge, Jangchub Lodrö, Jangchub Senge, Drungpa Jangchub Gyaltsen, Buwor Yeshe Gyaltsen, Drung Dorje Lodrö, Hepa Chökyi Jungne, Tagpu Dulzin Pema Mati, and others. The second is: The Blessed One, the noble Ananda, Upali, Ananda, Arhat Nyimai Gung, Katyayana, Nyeshe, Dhittika (Sanskrit Devanagari: धित्तिक, Romanization: dhittika, Literal meaning: Dhittika), Nagpo, Lekthong, Arhat Non-regressing Intellect, Kashmiri Sangharaksa, Vasubandhu, Bhikshu Yonten Ö, Teacher Chöshe, Zhiwa Ö and Sonam Drag, both of whom transmitted to Shakya Ö, the Lion-faced One, Dana Shila (Sanskrit Devanagari: दान शील, Romanization: dāna śīla, Literal meaning: Giving Morality), Kashmiri Jinamitra, Chogro Lujyaltsen, Rma Shakya Muni, Yo Gejung, Tsang Rabsel, Lachen Gongpa Rabsel, Pago Khampa Yeshe Yungdrung, Zhepelgyi Dorje, Wangchuk Gyaltsen, Drugu Tsondren, Sutsun Chenpo, Bodhi Shangton, Depa Nakkyi Khenchen, Kathog Kadampa Desheg onwards are the same as above. Furthermore, what is the nature of the Pratimoksha vow? The nature is, motivated by the thought of renunciation, from body and speech, refraining from actions that harm others at their root, therefore it is form.
Chinese
想要和断除之心持续作为种子。各自宗派上下的规矩。如是说。也就是来世仅仅想要人天安乐的果报是良好的祝愿。今生想要从国王的惩罚等等中救护是怖畏救护之律仪。别解脱戒的体相不容许。别解脱的律仪必须要有从轮回中决定出离的特别想法。也就是经部根本中说：以决定出离之律仪的自在。以及三百颂中说：决定出离之律仪断除痛苦。如是。也就是别解脱律仪的自性有两种观点。声闻部中的分别说部认为律仪的自性是断除对他人有损害的根本和根本所属，因为是从身语产生，所以认为是能表和非能表的色法。《俱舍论》中说：非能表有三种，律仪和非律仪以及其他。律仪称为别解脱。如是。经部师则认为：断除对他人有损害的根本和根本所属的相续心持续存在，具有种子。认为是心。入行论中说：断除之心获得时，称为波罗蜜多之律仪。如是。第四别解脱的分类是，分类有近住、居士男女两种，是居家之方，沙弥男女两种，式叉摩那和比丘男女五种，是出家之方，别解脱有这八种。如果归纳为实体则认为是四种，是《俱舍论》的观点。也就是别解脱有八种，具有八支的近住。具有五戒的居士男女两种和三种是居家之方。具有粗罪和细罪等的沙弥男女两种。具有断除十二法的式叉摩那和三种。具有二百五十三的比丘。守护三百六十二的比丘尼和五种是出家之方。也就是如果归纳为种类和实体则归纳为四种。比丘男女两种实体种类相同。沙弥男女和式叉摩那三种实体种类相同。居士男女两种相同。近住一种，总共是四种。也就是《俱舍论》中说：所断为五、八、十，以及一切断