The Political and Religious History of Tibet was written by Fazun, a Buddhist monk and researcher of modern times (English translation by Yang Qu). The author was the deputy dean of the Chinese-Tibetan Buddhist Teaching College and this book was one of his teaching materials, which was written based on the Tibetan historical data – mainly, The Blue Annals. The book was first published by the Chongqing Chinese-Tibetan Buddhist Teaching College on November 1941. The book consists of four chapters. The first chapter defines the close relationship between the politics and religion in Tibet and used the year when the Gelugpa School was founded as the boundary between the ancient times and modern times of Tibet. The second chapter has six sections which respectively tell some stories of Tibet before the introduction of Buddhism, which ranges from the period of Srongtsen Gampo to the period of Langdarma, and the spread and suppression of Buddhism in the history of Tibet. There are also detailed descriptions regarding the development, the division of different schools, the spread of various doctrines and their origins and evolutions of Tibetan Buddhism afterwards. The third chapter is about modern history, which mainly describes the history of Gelugpa School and the biographies of Master Tsongkhapa and his apprentices. There are also some notes concerning the doctrine of Gelugpa School and the introduction of other schools. The fourth chapter introduces the politics of Tibet after Tsongkhapa, and a general introduction of the system of Dalai and Panchen. The author had offered us a detailed description of the course of change and development and the doctrines of different schools of Tibetan Buddhism with his profound understanding of Buddhism, making it a book of great reference values. The copy in later times was printed in six volumes.
西藏民族政教史 The Political and Religious History of Tibet
法尊 Fazun
漢藏教理院 1941年11月首次印刷
First published by Chungking Han-Tibetan Buddhist Teaching College on November 1941.
錄入，翻譯：曲洋
Text entry, translation: Yang Qu
卷一 Volume 1
第一章 绪论 Chapter 1 Introduction
西藏人著史书多叙宗教的兴衰和初创者、光大者的传记，就算涉及当时政治，也不能离开宗教，一离开宗教，便无记载价值了。因此历史纪实不外乎是宗教的更替。西藏宗教有二，一是原始神教，名叫绷薄，流行至今仍有信奉者。二是佛教，唐初始由印度传人。武宗初年曾一度毁灭，至赵宋而复兴。因此藏史将唐武宗前佛教称旧佛教，也叫先宏期，将重兴的佛教称新佛教，也叫后宏期。
The Tibetan history mainly records the rise and fall of religions, and the tales of religion founders and promoters. Even the political history is closely correlated with religion, without which the political records become valueless. Therefore, the Tibetan historical records are nothing but religious evolution. There are two primary religions in Tibet: the first is Primitive Theism called Beng-bo, which comes down until now with its own believers; the second is Buddhism, which was introduced to China from India in the early Tang dynasty. In the early years of Emperor Wuzong’s reign, the Buddhism was devastated and did not come to alive until Song Dynasty. Therefore, in the Tibetan history, the Buddhism before Emperor Wuzong’s reign is called Old Buddhism, also referred to as Xian-Hong Period; while the reborn Buddhism is called New Buddhism, also referred to as Hou-Hong Period.
第二章 古代史 Chapter 2 Ancient Buddhism History
第一节 佛教未输入前 Section 1 Before the introduction of Buddhism
藏人历史的记载，多谓西藏固有之民族——猴与罗刹鬼的后裔。最初的猴是观音菩萨所变化。布敦佛教则说，贾参五子与十二国战乱之时，有一国王名茹巴蒂率一千士卒穿女装逃到雪山中，此后发展成藏族，此言藏人来自印度。青史也援引此说。
According to the Tibetan historical records, the Tibetan were the offsprings of monkey and Rakshasa and the initial monkey was transformed from Avalokitesvara. However, Buton Buddhism pointed out that during the wartime between Jia-Can and twelve kingdoms, a king named Rubartee led 1000 soldiers to disguise themselves by wearing women clothes and escape to the snow mountains, thus becoming the forefathers of the Tibetans. Therefore, the Tibetans were originated from India, which was cited in the annals of history.
松赞干布前五代托托日年赞时，有五位印度僧人被聘为王师。传说此王60岁时，空中降下四宝，可是当时的民众都不知道是什么东西，经询问那五个印度增人，才知道四宝是：合掌的莲花手、小舍利塔、刻有“唵嘛呢叭吽”六字真言的宝珠、《庄严宝王经》；又据另一传说：当时降下的不是四宝，而是装的《宝箧庄严经》、《百拜忏悔经》、《十善经》、《十二因缘经》和黄金宝塔的箱子，因为当时无人研读，尊重为天降的宝物秘典而保存起来。据说，天降四宝同时，又闻空中有说话之声：“自兹当俟五世，始晓此事。”于是，这些佛教用物和典籍，被称为“年波桑娃”，由托托日年赞放置在雍布拉康宫加以供奉。
During Totoriniantsen times, 5 generations before Srongtsen Gampo’s reign, five Indian monks were hired to be the state preceptors. It is rumored that when this king was 60 years old, there were four treasures falling down from the sky. However, the populace at that time had no idea what was that. After consulting with the Indian monks, they came to realize that the four treasures were: clasped lotus hands, small dagoba, a perl engraved with “an-ma-ne-pa-hou”, Majestic King of the Treasure. It is also said that it was not the four treasures that had fallen down from the sky, but a box which contained Karandavyuha Sutra, Confession Sutra, Ten Virtues Sutra, Twelve Nidanas and gold pagoda. Since nobody was able to understand these sacred books, they were honored as treasures from the sky and thus were well preserved. It is said that the four treasures fell down along with a sound saying in the air: “You will not know about this until five generations later.” Therefore, these Buddhism-related stuff and books were called as “Nian-po-sang-wa”, which were enshrined and worshiped in Yungbulakang Palace by Totoriniantsen.
第二节 佛教前弘期 Section 2 Xian-Hong Period
松赞干布时期 Srongtsen Gampo Times
松赞干布以前的藏王，所统属的区域狭小，到松赞王扩张疆土，成为当时我国西南一强国。《新唐书》说：“其地东与松茂嶲接，南极婆罗门，西取四镇，北抵突劂，幅员万余里，汉魏诸戎所无也”。传说松赞以前，西藏无文字，人事往还但凭语言或信物。松赞既征服诸部落，建立规模，为与邻国往还，治理民众及颁布法令等，迫切地感觉至文字的需要，便派遣了屯弥三博札往印度学习文字。屯弥先从南印度梨仅婆罗门，学习各种字书；又从天明狮子学习声明等论；乃仿梵文略事删补，造藏文四韵、三十字母，并制定前音、后音、添头、系足等结构法。同样，西藏原没有一定的法律制度，对人民的善恶行为没有一定赏罚标准。松赞王时，乃依照佛所说的十善戒，制定为人民应当尊遵守的法律，即斗殴者处罚、杀人者抵偿，盗窃加八倍的罚款，奸淫者刖肢体而流放，欺妄者割舌。松赞王遣人往锡兰请来蛇心旃檀的十一面观音像，又往印度和尼泊尔交界处请来诃利旃檀的观音像，供奉供养。松赞王初娶尼泊尔公主，携有不动佛像、弥勒菩萨像、度母像等；后娶唐朝文成公主，携有释迦佛像。松赞王又使尼泊尔塑像匠人，依照松赞王的身量，塑一尊观音像(现供在昭寺北厢殿中)。又为供奉诸圣像，尼泊尔公主建筑大昭寺，文成公主建惹摩伽寺；松赞王建迦刹等十二寺于拉萨四周供人民礼拜；各寺供奉的圣像甚多，如释迦、弥勒、观音、度母、颦蹙佛母、光明佛母、妙音天女、马头金刚、甘露王等。此外，又建筑了许多的专供修定的道场，传说因修定而得定发通的人也很多。那时翻译经典的译师，有印度人孤萨惹论师、响迦惹婆罗门，有尼泊尔人尸罗曼殊论师，有汉人大天寿和尚；也有西藏人屯弥三博札、达摩廓霞、拉垄金刚详等。从这，西藏开始弘扬佛教，建筑寺庙，创造文字，翻译经典，制定法律，教育民众。因之西藏史书都称颂松赞王是观音菩萨，是特为饶益西藏民族而示现为国王身的。
Before Srongtsen Gampo times, the Tibetan kings ruled a small region. It was Srongtsen Gampo who expanded the Tibetan territory and developed Tibet a big power in Southwest China at that time. According to the New Book of Tang, Tibet covers an area of over 10 thousand li, neighboring Song-mao-xi in the east, Brahman in the south, Sizhen in the west, and Tu-jue in the north, thus reaching an unprecedented scale ever since Han and Wei Dynasty. It is said that there was no writing system in Tibet before Srongtsen Gampo times and people communicated with each other by means of speaking Tibetan language or exchanging tokens. After Srongtsen Gampo conquered other tribes, he established a large-scale kingdom, which should deal with the neighboring countries, govern its populace, promulgate its laws and regulations etc. Srongtsen Gampo felt that a writing system was emergently in need, so he sent Tun-mi to learn verbal characters from India. Tun-mi firstly followed South Indian Li-jin Brahman and learnt to write various characters. Later he followed Temmei Lion to learn Sheng-Ming and other theories. After that he invented Tibetan writing and pronunciation systems by imitating Sanskrit. Likewise, there was no laws or regulations in Tibet to regulate the populace behaviors at the very beginning. During Srongtsen Gampo’s reign, he made laws according to the Buddhism’s 10 commandments, namely gang fighters were punished; murderers paid with their life; thieves were charged an eightfold fine; adulterers were cut off limbs and exiled; liers were cut off their tongues. Besides, Srongtsen Gampo sent people to bring back the She-Xin-Zhab-Tan’s 11-faced Avalokitesvara from Ceylon, and He-Li-Zhan-Tan’s Avalokitesvara from between India and Nepal for worship. Srongtsen Gampo first married Nepal princess, who brought Aksobhya figure, Maitreya figure, and Tara figure etc. Later he married Tang Wen Cheng princess, who introduced Sakya figure. Also, Srongtsen Gampo asked Nepal sculptors to make an Avalokitesvara statue (now placed in the Northern Palace of Zhaosi Temple) as per his own figure. Moreover, in order to enshrine all sacred statues, Nepal princess built the Jokhang Monastery; Wen Cheng princess built the Re-mo-jia Temple; and Srongtsen Gampo built 12 monasteries including Jia-cha around Lhasa for people to worship. A large amount of sacred statues were enshrined in these temples and monasteries, such as Sakya, Maitreya, Avalokitesvara, Tara, Frowns Buddha, Enlighten Buddha, Sound Buddha, Horse Head Vajra, Amrita Buddha etc. In addition, a lot of ashrams dedicated to practicing the Buddhism doctrine were constructed. It is said that many people became enlightened as a result of practicing the Buddhism doctrine. At that time, there were many translators of Buddhist sutras including Indian Gu-Sa-Re, Xiang-Jia-Re Brahman, Nepal Shi-Luo-Man-Shu, Chinese Da-Tian-Shou Monk, and Tibetan Tun-Mi, Da-Mo-Kuo-Xia, La-Long Vajra etc. From then on, the Tibetans began to promote Buddhism, build temples and monasteries, create words, translate Buddhist sutras, make laws, and educate the populace. Therefore, in Tibetan historical records, Srongtsen Gampo is praised as the Goddess of Mercy, who incarnated herself as the king and bring benefits and welfares to the Tibetans.
墀松得赞时期 Chi-song-de-tsen Times
到墀得王时，曾派臣下桑布等到内地学佛法。等到桑希学成要回藏时，墀得已死，反对佛教势力抬头，桑希得到一位圣者的指示，授以金刚经、十地经、稻秆经等三部经，嘱经等待时机，并迎请印度萨贺国的馨达惹只达到西藏弘法等预言。桑希等携有汉文经书千余卷，至藏时正遇着法难，只得将经书隐藏在钦朴的石窟后而回到拉萨。
King Chi-de once sent his minister Sang-xi to mainland China to learn Buddha dharma. When Sang-xi finished learning and planned to return to Tibet, Chi-de had been dead and the people who opposed Buddhism got power again. A saint imparted Sang-xi with Diamond Sutra, Ten Stages Sutra, Straw Sutra, and told him to wait for the right time to invite Indian Xin-Da-Re-Zhi to promote Buddhism dharma in Tibet. When Sang-xi returned to Tibet with more than one thousand volumes of Chinese Buddhist sutras, he happened to encounter the disaster. As a result, he had no idea but to hide these sutras behind the rock caves of Qin-pu before returning to Lhasa.
后来墀松得赞王阅前代诸王史籍，知道先代曾致力于弘扬佛教，建立制度，于是引起对佛教的信仰，与一部分臣属讨论复兴佛法的事宜。桑希认为时机已至，遂将隐藏在钦朴的汉文佛经取出，进呈藏王，略述大义。藏王听了很欢喜，遂教桑希同汉人梅摩果、迦湿弥罗阿难陀共同翻译。这事为舅氏仲马结所反对，并怪桑希多事，贬桑希于芒宇。史书并记下：诸信仰佛法者，为保护桑希故，把他送往芒宇以避难。丁未年，迎请印度一切有部的十二部持律比丘到藏，以静命论师亲教师，开始度西藏人出家受戒。第一次受戒的有七人：为宝护、智王护、宝王护、善逝护、遍照护、龙王护、天王护被称为七觉士。稍后，复有官民子弟三百余人，出家受戒；并从中选拔优秀的学习梵文，目的是为造就翻译经典的人才。又在耶巴、钦朴等处，设立专修道场，得成就的很多。为防止部派的纷争，藏王曾命令不许翻译他派的律典。这时大乘教典中的唯识宗，已相当完备。因弘法的主要人物，多是中观宗的大德，如静命、莲华戒就是中观顺瑜伽行派的创始人；莲华生、无垢友、佛密等也都是中观宗人；加上墀松得赞末年在息灭顿渐之争端后，曾明令宣布：只许学静命所传龙树的中观见与修十法行和六度行，不准学顿门的见行。总之，西藏佛教在墀松王时，始有西藏人出家受戒，建立僧伽制度，广译经论讲学修行。佛教的规模这时才算建立起来。后来阿底峡尊者赞颂这个时期说：尔时佛法兴盛，虽印度似亦未有。
Later, when King Chi-song-de-tsen read the historical records of former kings, he realized that his forefathers were once dedicated to promote the Buddhism. As a result, he became interested in Buddhism and discussed with some ministers about how to rejuvenate the Buddhism. Sang-xi thought it was the right time, so he got the Chinese Buddhist sutras out, presented them to the king, and gave a brief introduction to these sutras. The king was delighted to hear that, so he asked Sang-xi to translate these sutras together with Chinese Mei-Mo-Guo, Kasmira Ananda. However, the king’s mother’s brother strongly opposed this. He blazed Sang-xi for being meddlesome, so he demoted Sang-xi to Mang-yu. The history records: in order to protect Sang-xi, the Buddhism believers sent him to Mang-yu to seek asylum. In Dingwei year, all the discipline executing monks were invited to Tibet from India and Master Jing-Ming was respected as a teacher, thus starting initiating the Tibetans into monkshood. The first 7 persons were Wei-Bao-Hu, Zhi-Wang-Hu, Bao-Wang-Hu, Shan-Shi-Hu, Bian-Zhao-Hu, Long-Wang-Hu, Tian-Wang-Hu, who were called as Sad mi drug. Later, over 300 people from both upper and lower classes were initiated into monkshood, from whom outstanding ones were selected to study Sanscrit, so as to cultivate sutras translation talents. Meanwhile, dedicated ashrams were built in Yer-pa, Qin-pu, which enables a lot of followers to acquire remarkable achievements. To prevent the conflicts between the religious sects, the Tibetan king forbid translating sutras of other religions. At that time, Vijnaptimātratā School was quite complete and mature. The primary promoters were great virtues of Madhyamika School. For instance, Jing-Ming, Lian-Hua-Jie were founders of Yogaacaara School; Lian-Hua-Sheng, Wu-Gou-You, Fo-Mi were also followers of Madhyamika School. In the last years of Chi-song-de-tsen’s reign, after he put down the disputes and conflicts, he made public proclamation: the populace were only allowed to follow Nagarjuna’s Madhyamika views and practice ten laws and six paramitas while Dun-Men practice were prohibited. In short, during king Chi-song-de-tsen’s reign, the Tibetans tended to be monks; Sangha system was established; and the Buddhism sutras were widely translated. It was not until then that a large-scale Buddhism was established. Later, this period of time was highly evaluated by Attisha, saying: the Buddhism became so prosperous that it even surpassed the Indian Buddhism.
墀惹巴仅时期 Chi-re-pa-jin Times
墀松逝世后，牟尼赞簿与牟底赞薄先后继位，绍承父业，弘扬佛法。尤其是在牟底赞薄时，他建立金刚界寺，请无垢友等论师、遍照护等译师，将父兄两代未译完的经论，尽理翻译，因之，三藏教典，得以大备。
After Chi-song-de-tsen died, Munytsenpu and Mudytsenpu succeeded to the throne successively, undertaking their predecessor’s career to promote the Buddhism dharma. Especially during Munytsenpu times, he built the Diamond Realm Temple. Besides, he invited Wu-Gou-You and Bian-Zhao-Hu to complete translating the Buddhism sutras inherited from his father and brother. Therefore, the Tripitaka classics were well prepared.
至墀惹巴仅藏王，深信三宝，护持十善制。因见前代译师所译者出的经典中，有许多西藏不通行的名词；加之从汉地、西域、印度等处所译来的名词多不一致，而感到在学习上极为困难。于是特请当时的印度大德，如胜友、天王菩提、戒王菩提、施戒、菩提友等，和西藏的宝护、法性戒、智军、胜护、妙吉祥铠、宝王护诸译师，依据大小乘教义及声明诸论，重新整理译典，务令道理无所乖违、名词统一、便利于修学；并将大小乘教各种名词详加审定，汇成专册，对从事译经者使有所遵循；并指出倘必需立新名词的，也须将该名词的训诂及定名的理由，详细注明，呈报译经院、讲经院，转呈藏王批准后，才得编入目录以便通行。关于密部典籍，尤其无上瑜伽部，未能藏王批准，不许随意翻译。制定关于所译三藏教典，每部在礼敬文上要加以区别，即凡属律藏者，为“敬礼一切智”，凡属经藏者，为“敬礼一切诸佛菩萨”；凡属论藏者，为“敬礼曼殊室外利童子”。这样：以便读者一睹敬礼文，即知为某藏所摄。对于戒律，仍是只准弘一切有部，不准弘译余部，以免争端。由于墀惹巴仅藏王深信佛法，每一僧人规定七户庶民赡养，使僧人能安心行道，不事旁务。每逢斋僧法会的时候，王把自己的头巾敷地请僧众在上走过，然后顶戴。并把大小朝政，也都请决于高僧；行政制度都以经律所说为准则；下至国家通用的度量衡等，也都依照印度的而改制。前代所建的寺院，都善加修葺，并新建札喜格培寺，以恭敬三宝，奉行十善，教育人民；对侮慢三宝者，刑罚特重，即凡垢詈僧人者割舌，恶心指僧人者截指，怒视僧人者剜眼，这对于三宝表达出非常恭敬，但以刑法强迫臣民的政策，不免要引起一部分的嫉忌和反感；后来朗达玛的灭法，不能说不是这政策结果之一。至吐蕃的另一位赞普赤热巴巾，大兴佛事，带头崇佛，大力扶持建乌乡多寺，并法定每7户人家要供养一个僧人。但崇苯的贵族权臣却把赤热巴巾身边信仰佛教的官员一一除掉，并把赤热巴巾灌醉缢死，拥赤热巴巾的弟弟朗达玛为藏王。他在位5年，大事灭佛，佛像被埋，经典被焚，传佛大师外逃，僧人被迫还俗，寺庙遭破坏，使西藏境内的佛教几乎全被灭绝殆尽。藏史学家把从松赞干布兴佛到朗达玛灭佛这二百年间称为西藏佛教发展史上的“前弘期”。郎达玛灭佛标志着“‘前弘期”的结束，显宗遭到沉重的打击，密宗因秘密单传，所以一直流传下来。
During Chi-re-pa-jin’s reign, he firmly believed in Triratna, shielding and suataining Ten Virtues System. He found that there were a lot of incomprehensible words in the translated sutras; meanwhile, a lot of words translated from mainland China, the Western Regions and India were inconsistent, making it rather difficult to study these sutras. Therefore, he invited the great Indian virtues, such as Sheng-You, Tian-Wang-Bodhi, Jie-Wang-Bodhi, Shi-Jie, Pu-Ti-You, and Tibetan translators, such as Bao-Hu, Fa-Xing-Jie, Zhi-Jun, Sheng-Hu, Miao-Ji-Xiang-Kai, Bao-Wang-Hu, to re-collate the translated sutras according to the teachings of Mahayana and Hinayana and Sheng-Ming theories. He hoped that the doctrines and words would be compatible with each other, thus facilitating the learning of these sutras. Besides, all proper nouns in Mahayana and Hinayana were re-examined and collected in a handbook as a reference for the translators. Also, it was indicated that when creating new words, it is required to specify the reasons in detail. Only when the new words were reported to the translation school, the sermon school, and approved by the Tibetan king, could these words be included in the handbook. The Esoteric Buddhism sutras, especially the Supreme Yoga, were not allowed to be translated without Tibetan king’s approval. Moreover, it was required that all the translated Tripitaka sutras should be distinguished from each other in terms of acknowledgement speech. All Vinaya were attached with “respect all wisdom”; all Suttas with “respect all Buddhas”; and all Abhidhamma with “respect Man-Zhu-Shi-Wai-Li-Tong-Zi”. In this way, upon the readers seeing the acknowledgement speech, they come to know what the content is. As for commandments, only Sarvastivada was allowed to be translated and the other was prohibited in order to avoid conflicts or disputes. Chi-re-pa-jin was a loyal believer of the Buddhism dharma, so he ordered that one monk is supported by seven common households, so as to enable the monks to be dedicated to practice the Buddhism doctrines without diverting their attention to other things. During each dharma assembly, the king would put his kerchief on the ground, invite the monks to walk across the kerchief, and then wear it again. Besides, he also consult the eminent monks about the state affairs; the administrative system were set according to the Suttas; even the commonly used weights and measures were created in accordance with Indian ones. All the temples and monasteries were well renovated. Also, a new Zha-Xi-Ge-Pei Temple was constructed in order to enshrine Triratna, pursue ten virtues, and educate the populace. People who treated Triratna disrespectfully would be severely punished: anyone scolding monks would be sliced off his tongue; anyone maliciously pointing at monks would be cut off his finger; anyone scowling at monks would be scooped out his eyes. By doing this, he showed great respect to Triratna, but the cruel punishment would definitely give rise to some jealousy and disgust. That was one of the reasons for Langdarma destroying the Buddhism later. During the reign of Chi-re-pa-jin, another Tibetan king, he went in for promoting the Buddhism in a big way, took the lead to worship the Buddhism, vigorously supported constructing Wu-Xiang-Duo Temple, and promulgated laws to order seven households to support one monk. But the powerful ministers killed Chi-re-pa-jin’s officials one by one, made Chi-re-pa-jin drunk and strangled him to death, and put Chi-re-pa-jin’s brother Langdarma to the throne. During the 5 years of Langdarma’s reign, he energetically destroyed the Buddhism, as a result, the Buddha figures were buried; the sutras were burnt; the great Buddhism masters escaped to other places; the monks were forced to return home; the temples were destroyed, thus the Buddhism in Tibet almost went to destruction. The historians called the period of 200 years from Srongtsen Gampo to Langdarma as Xian-Hong period in the development history of Tibetan Buddhism. Langdarma’s persecution of Buddhism marks the end of Xian-Hong period. The Exoteric Buddhism suffered a heavy blow while the Esoteric Buddhism was passed down due to its secrecy.
前弘期表达在见修行证的是：从印度请来的译经大德，多系中观宗的，在见解上是中观正见，即说一切诸法皆无自性的见解。诸法既无自性，则诸法存在而有的理由，必属于依赖条件而生灭的缘起。就是说有一定的条件，诸法方得生起，若条件不具备，即不能生。以这样来说明、来观察宇宙万有，世出世间一切困果，乃至证解脱，成菩提，重点都是依赖一定的条件缘起而有的。这就是缘起性空的中观见。深信这是构成世出世间的因果道理，从而所修的行，也就是合于这道理的而严持净戒，依戒修定，由定发慧的三增上学。依着中观正见和戒定慧三学所引起的身语行为，也就是正语业命的十法行及六度等正行。由此见修行证所得的果高下，是根据发小乘心者证四沙门果，发大乘心者，经过三阿僧祇劫，圆满福德智慧二种资粮，证得无上正等正觉。这是就显教说的。在密教方面，如佛密论师所传的事部行部，法称论师所传的瑜伽部密法，也都是依着中观正见，在发大菩提心的基础上，传授灌顶，严守各部的三昧耶戒。进修有相瑜伽的增上定学，和无相瑜伽的增上慧学，由此而得世出世间的各种悉地。如无垢友论师所传的无上瑜伽部密法，现在所流行的旧派佛教，判佛法为九乘：一声闻乘、二独觉乘、三菩萨乘。说这三乘教法属于显教，名共三乘，是化身佛所说。四事部、五行部、六瑜伽部，说这三部名密教外三乘，是报身佛所说。七大瑜伽部、八阿耨瑜伽部、九阿底瑜伽部，说这三部名无上内三乘，是法身佛所说。此派说自己所传的即是后三乘的密法；其中尤偏重于阿底瑜伽，即现在流行的大圆满教授，力主一切众生现前离垢的明空觉了，即大圆满。意谓生死涅槃一切法，皆本具于此明空觉了之中；由了知此心性本来无生无灭，具足一切功用，安住在这种见解上，远离一切善恶分别，渐次消灭一切无明错觉，最后证得永离一切戏论的究竟法界，即是修此教授所证得的果德。
The main characters of Xian-Hong period is: the great sutra translators from India primarily belonged to the Madhyamika School, holding the right views of this school, namely, all things have no their own nature. However, their existence undoubtedly has a reason. That is to say, all things come into being on the basis of a certain condition, without which they would not exist. In such a way to explain and observe the universe, the Madhyamika School aimed to point out that there is comeuppance for everything in the universe and that liberation and Bodhi were achieved based on a certain condition. This is the right view of Madhyamika School, namely, “all things have no self nature, and all events have its inevitable cause”. They firmly believe that this constitutes the principles of all worldly things, so they hold the belief that the followers should practice the doctrines in accordance with this principle, namely strictly observe the precepts, achieve calmness according to the precepts, and get wisdom from calmness. The speeches and behaviors that conform to Madhyamika right views and the threefold training of precepts, calmness, wisdom, are exactly ten laws and six paramitas. Thereout, we can see that, as for the Hinayana followers, their achievements are determined by whether they have completed four stages of enlightenment; while as for the Mahayana followers, their achievements are determined by whether they have lived through the three incalculable eons, accumulated completeness, well-being, virtue, wisdom, and gained unsurpassed Enlightenment. This is the view of Exoteric Buddhism. In terms of Esoteric Buddhism, both Fo-Mi’s Kriya tantra, Yukube tantra and Fa-Chen’s Yoga tantra conformed to the right views of Madhyamika School, which advocated that Buddhism Dharma should be imparted and empowered on the basis of maintaining bodhimind and that Samaya Precept should be strictly observed. Advanced studies included Zeng-Shang-Ding study and Zeng-Shang-Hui study, from which various reasons for worldly things were obtained. For example, Wu-Gou-You’s supreme Yoga Dharma, namely the currently prevailing old Buddhism school, divided the Buddhism dharma into 9 stages: the Sravakayana, the Mahayana, the Bodhisattvayana belong to the Exoteric Buddhism and were proposed by Incarnate Buddha; Kriya tantra, Yukube tantra, Yoga tantra belong to the Esoteric Buddhism and were proposed by Samboghakaya Buddha; Great Yoga tantra, a-nou yoga tantra, a-di-yoga tantra belong to the supreme stages and were proposed by Dharmakaya Buddha. This school indicated that they passed down the dharma of the final three, especially focusing on the a-di-yoga tantra, namely the currently prevailing great completeness, which advocates that the enlightment, emptiness and awareness of all living creatures is exactly the great completeness. That means the all dharma of life and death is included in enlightment, emptiness and awareness. Such a mind has no origin, nor it will die out, but has all the satisfactory functions. By upholding such a view, the followers get far away from all good and evil, gradually eliminate all unknown misconception, and finally obtain the supreme dharmadhatu to stay away from all conceptual theories. That was the final achievement of practicing this doctrine.
西藏民族政教史卷二 法尊编写
Vol. 2 of Tibetan Political & Religious History
Compiled by Ven Fazun
第三节 佛教被摧毁时
Part 3 Anti-Buddhist Persecution
如上所说，墀惹巴仅深信佛教政权皆归僧众所有，因此招到权臣嫉妒。法令严苛，致民众多为反感。权臣拔贾朶惹与觉热蕾札等人欲弑藏王并毁破法制，然而碍于王子藏玛及大臣吉祥功德等人，这样的计划没有实现。然后他们决心先除掉王子藏玛及吉祥功德。拔贾等人贿赂巫人，命令这些巫人扬言藏玛久住拉萨，藏王将有灾祸，国将不宁。于是藏玛被驱逐到卓摩，又诬陷吉祥功德与王妃有私，将其陷害至死，王妃也自缢。
As stated above, Khri ral-pa can firmly believed that Buddhism regime should be owned by all monks, which aroused powerful ministers’ jealousy. The decrees were so harsh that the public had a strong aversion to them. Powerful ministers like Ba-jia-duo-re and Jue-re-lei-zha intended to kill the King of Tibet and destroyed the legal system. However, due to the presence of Prince lha sras gtsang ma and the minister Ji-xiang-gong-de, such a plan was not successfully implemented. As a result, they decided to get rid of lha sras gtsang ma and Ji-xiang-gong-de first. Ba-jia and other intriguers bribed the wizards and ordered them to preach that disasters would befall the Tibetan King and the country if lha sras gtsang ma resides in Lhasa for a long time. Thus, lha sras gtsang ma was deported to Zhuomo. Ji-xiang-gong-de was framed to have a private relationship with the Princess and was sentenced to death; the Princess also hanged herself.
丙辰年（文宗十年），拔贾等人乘藏王酒醉而弑之，所有译经诸院，立即停止供给，各方大德，四处离散，拔贾等人推举朗达玛为王，拔贾朶惹为相。达玛秉性暴恶，厌恶正法，乐杀嗜酒，国内大乱。辛酉年（武宗元年）遭遇旱涝灾害，国家闹饥荒，盗贼蜂起，疾疫流行，藏王于是召集万民告诉他们说，文成公主其实是夜叉女，释迦牟尼也是夜叉神，此像一开始运至须弥山顶，恰逢诸天与阿修罗战斗，诸天战败。后来运至邬陀延那、摩竭陀，中国招来很多灾祸，藏地也灾祸频起，今天应当灭之以安抚国民。此时很多大论师都事先远走，所以免于难，少数未逃者，皆蒙难。命令出家人换常服还俗，不愿还俗者多遭惨杀。所存经典或埋或焚，或投河中。毁大昭寺、小昭寺、释迦牟尼佛像和不动佛像，埋于座下。传言说毁金刚手塑像的人，吐血而死，所以不敢再毁，仅封闭其门户。桑耶寺亦被封，其余寺庙多遭毁坏。此时藏饶萨、钥格迥、玛释迦牟尼三人，在曲窝日修行，见沙门身披袈裟，手持弓矢，牵狗猎兽。得知拉萨灭法之事，三人坐不安席，急忙取来自己的律藏经书，绕到西藏后方，次日逃往新疆，再由新疆逃往西康的玛垅（属青海，藏人概名之为西康）潜修，后来有胜称与狮子幢二人，也携多种论典逃到西康。
In the tenth year of Emperor Wenzong, after the King of Tibet got drunk, Ba-jia and his followers seized the chance to murder him. The supplies for all temples that translated Buddhist scriptures were suspended immediately, and all masters became destitute and homeless. Ba-jia and his followers assisted Glang Dar Ma in ascending to the throne and Ba-jia-duo-re himself served as the prime minister. Glang Dar Ma was innately cruel and disgusted Saddhamma. He killed a sea of monks and was addicted to alcohol, leading to a severe turmoil around the country. In the first year of Emperor Wuzong, droughts and floods occurred and people suffered from famine; thieves emerged everywhere and epidemic diseases broke out and prevailed. Glang Dar Ma then summoned common people and told them that Princess Wencheng was actually a Yaksi and that Sakyamuni was a Carendra. This bad luck spread to Sumeru Peak on which the Heavens were fighting Asura and caused the Heavens to be defeated. Later, it went to Udayana and Magadha, and brought misfortune to China as well as Tibetan. Today, they should be exterminated to appease people. At that time, many Buddhist masters fled the country in advance and survived; few Buddhists did not run away and was thus killed. Glang Dar Ma ordered the monks or nuns to wear ordinary clothes and resume secular life. Those who did not obey the rules were mostly slaughtered. The Buddhist scriptures were buried, burned or thrown into the river. Jokhang Temple, Rawa-mo-che Temple, Sakyamuni Buddha and Mitukpa Buddha were destroyed and buried under the seat. It was said that the man who destroyed Vajrapani statues vomited blood and died. So they dared not to further ruin it but just closed the doors. Samye was also sealed up and other temples were mostly turned to ash. At that time, Gtsang-rab-gsal, G.yo dge ‘byung and Dmar shākya mu ni were cultivating themselves in Chu-bo-ri. They saw Buddhist monks wear robes, hold bows and arrows in their hands and hunt animals together with their hunting dogs. After knowing the anti-Buddhism persecution occurring in Lhasa, they felt restless and hurried to fetch the scriptures they had collected. They then went to the rear Tibet and fled to Xinjiang the next day. Later, they continued with their journey from Xinjiang to Malong (it belonged to Qinghai and Tibetans called it Hsi-k’ang collectively) in Hsi-k’ang and focused on their cultivation there. After that, Sheng-cheng and Shi-zi-chuang also carried a variety of scriptures and fled to Hsi-k’ang.
当时拉垅吉祥金刚住在耶巴山洞中修行，忽于修行中看见吉祥天女教导他说，西藏的得大成者现在只有你一人，你应当知道藏王的大限快到了。次日清晨出定，问随从，才知道藏王灭法，深觉悲痛。于是用木炭涂白马，用油烟涂面，披上内白外黑的大衣，戴一黑帽，袖藏利箭，迅速赶赴拉萨，当时藏王正在审观拉萨碑文，拉垅作顶礼膜拜的样子，发出很多弓箭，击中藏王的前胸使其死亡。吉祥金刚赶快策马渡河，马恢复白色，逃往山洞，取出集论，赶赴西康。当时拉萨各位大臣，闻王被刺，急派人追缉。定贤与宝胜二师，就在此时遇害，西藏的圣教遂灭。
At that time, lha lung Dpal-gyirdo-rje was having a practice in Yerba cave. One day, he heard that Goddess Lakshmi enlightened him, “you’re now the only Buddhist master in Tibet. You must have known that the doomsday of the King of Tibet is coming”. The next morning, he left his mediation state and asked his followers about it. Only at that time did he know that the King of Tibet was persecuting Buddhism. So sad was he that he decided to do something. He painted his white horse into a black one with charcoal and masked his face with lampblack. Then, he put on a coat which was white inside and black outside as well as a black hat, placed sharp arrows into her sleeves and rushed to Lhasa. At that moment, the King of Tibet was reviewing the Lhasa inscriptions. lha lung pretended to prostrate himself in worship and discharged many arrows from the bow, which hit the chest of the King and killed him. Dpal-gyirdo-rje hurriedly crossed the river on horseback, which then returned to its normal color—white. He arrived at the cave, took out the scriptures and headed for Hsi-k’ang. At that time, many ministers in Lhasa heard of the assassination and immediately send troops to chase him. Ding-xian and Bao-sheng were murdered in this process, and the holy religion in Tibet was exterminated.
当时藏王的次妃有孕要生了，大妃嫉妒她，于是用衣缠身，也扬言自己有孕，次妃生子，深恐为人谋害，于是彻夜燃烛以守护之，于是将孩子取名为光护，大妃买了一个贫苦人家的婴儿，说是自己的孩子，取名母坚。（有书作母依）两位王子长大一些后，掌管佛法的大臣对其详细陈述了过去宏法及灭法的经过，王子信心大增，于是命令将各个寺门开启，释迦佛像等安置原位，并设长期供养。后两位王子成人，西藏政权开始分裂，母坚占领布茹，光护占领云茹，互相争斗。光护之子曰吉祥轮。轮有两个儿子，长子叫吉祥积khri bkra-sis brtsegs dpal，继承王位后被母坚所逼逃往拉朶，次子叫日怙，俘虏了布让并筑宫自立。吉祥积有三子，分别叫跋得、喔得、吉得，日怙有三子分别叫跋得、日巴滚、镇芒宇。日札喜得滚继任布让名叫得尊滚。守漾墉得尊滚有二子，名叫阔惹，后来出家，随即迎接阿底峡进藏，称作智光大师。松内继承父位。
At that time, a concubine of the King was going to give birth to a child. The Princess nursed jealousy against her, so she told others that she was also pregnant. The concubine gave birth to a son. She feared that her son might be murdered by others and guarded him all the night with lighting candles filled in the room. She even named her son Guang-hu. The Princess bought a son from a poor family and claimed him as her own child, whose name was Mu-jian (also called Mu-yi in some books). After the two princes grew a bit older, the ministers in charge of Buddha dharma detailed the history of promoting and exterminating Buddhism. The princes gained more confidence and ordered the temples to reopen, place Sakyamuni Buddha to its original position and provide long-term support. After they grew up, Tibetan regime began to split: Mu-jian and Giang-hu occupied Buru and Yunru respectively and fought each other. The son of Guang-hu was named Ji-xiang-lun, who had two sons: the elder one was Khri bkra-sis brtsegs dpal and the younger one was Ri-hu. Khri bkra-sis brtsegs dpal ascended to the throne and then fled to Laduo under the threat of Mu-jian. Ri-hu captured Bu-rang and built a palace to claim himself as the King. Khri bkra-sis brtsegs dpal had three sons: Ba-de, Wo-de and Ji-de; Ri-hu also had three sons:Ba-de, Ri-ba-gun and Zhen-mang-yu. Ri-zha-xi-de-gun later served as Bu-rang and was named De-zun-gun. Shou-yang-yong-de-zun-gun had two sons. One of them was named Kuo-re, who then became a monk. After that, A-di-xia entered Tibet and was called Ven Zhiguang. Song-nei inherited his father’s position.
附 王统表
Attachment: Statistical Table of Kings of Tibet
母坚之势力日渐强盛，于是驱逐吉祥积和日怙，西康、西藏之地大多都属于母坚。他传位给墀得滚宁，滚宁有二子，长子叫日巴滚，次子名字也叫日怙，日怙有子，叫尼喔跋滚，后裔住垅穴、盆宇、朶康等处。墀日巴滚有二子，长子叫得薄，次子叫多杰跋。得薄的后裔是布巴仅和札巴等人，多杰跋之子叫墀旺曲赞，曲赞之子叫智幢，幢之子叫哦达墀巴。墀巴有四子，分别叫阿啰惹、格龙、喇嘛、菩提惹啰。阿啰惹的后裔是充薄瓦、绛觉巴、拉朗巴、聂塘巴等人。喇嘛无后。格龙的后人是碑伊巴、闻朶蒙喀巴等人。菩提的后人是女绒巴、止岗巴等人，直至现在仍有传承。
Mu-jian became increasingly powerful, so he expelled Khri bkra-sis brtsegs dpal and Ri-hu. Hsi-k’ang and Tibet mostly belonged to Mu-jian. He passed on his power to Chi-de-gun-ning. Gun-ning had two sons; the elder one Ri-ba-gun and the younger one Ri-hu. Ri-hu’s son was named Ni-wo-ba-gun, whose descendants lived in Longxue, Penyu and Duokang. Chi-ri-ba-gun had two sons: the elder one De-bo and the younger one Duo-jie-ba. Bu-ba-jin and Zha-ba were De-bo’s descendants. Duo-jie-ba had a son called Chi-wang-qu-zan, whose son was Ye-see rgyal-mtshan. Ye-see rgyal-mtshan had a son called O-da-chi-ba. Chi-ba had four sons: A-luo-re, Ge-long, La-ma and Bodhi-re-luo. A-luo-re’s descendants included Chong-bo-wa, Jiang-jue-ba, La-lang-ba and Nie-tang-ba. Lama had no sons. Ge-long’s descendants included Bei-yi-ba and Wen-duo-meng-ka-ba. Bodhi’s descendants included Nv-rong-ba and Zhi-gang-ba. Their blood was inherited till today.
附 王统表
Attachment: Statistical Table of Kings of Tibet
灭法之后，西藏都无讲经说法的人，甚至有伪造经咒的人。不过也保存下惹巴仅以前所译的佛经未遭毁灭，使得佛教不久就能在西藏重新发扬光大。
After anti-Buddhist persecution, no one in Tibet could expound Buddhist scriptures and some people even forged mantras. However, Buddhist scriptures previously translated by Re-ba-jin was well preserved, so it took a short time for Buddhism to re-flourish and carry forward in Tibet.
第四节 佛教后来的弘扬时期
Part 4 Booming Period of Buddhist
朗达玛灭法以来，西藏各处都无僧侣，虽有光护和吉祥轮倡议恢复，结果也只是开放被封的寺庙，让一两个不僧不俗的管事人洒扫殿宇，早晚供养香花，也允许佛教信徒可以自由修学而已。其正式讲修正法，是在智幢与哦达墀巴掌权时，大概在唐末宋初之间。
Since Glang Dar Ma exterminated Buddhism, no monks could be found in Tibet. Although Guang-hu and Ji-xiang-lun advocated to revive Buddhism, only those temples who were sealed up were allowed to open. One or two monks who seemed not to be so devout were appointed to clean the temple and support the Buddha in morning and evening. Buddhists were also allowed to cultivate themselves freely. Buddhist scriptures were formally preached when Ye-see rgyal-mtshan and O-da-chi-ba wielded power, probably in late Tang and early Song.
之前藏饶萨、钥格迥、玛释迦牟尼为了避难进入玛垅的金刚崖洞中修行，有一天被牧童看到了，告诉了各个同乡，其中有个仰慕者素来就有善根，诚心出家，于是请这三位当上师，出家接受沙弥戒律，法名格瓦饶萨。后来因其很有智慧，通晓一切教义，于是取名贡拔饶萨，意思是心境最光明。后来佛教得以兴盛，很大程度上得益于此人，所以又称他为喇勤，意思是大师。喇勤年满二十的时候想受具足戒，上师说不满五人不能受。喇勤听说有吉祥金刚等三人隐居在朗塘，于是前往访问，遇到吉祥金刚后说明来意。后者回答说，我杀了藏王，犯了戒律，没有资格受戒。后来喇勤在西宁附近邀请两名汉族僧侣果旺和基本，请他们到西康，并请出上师，接受具足戒。
As mentioned above, Gtsang-rab-gsal, G.yo dge ‘byung and Dmar shākya mu ni had fled to Jingangya Cave in Malong to cultivate themselves during the persecution. One day, a cowboy saw them and told it to his countrymen. One of the admirers had good roots in Dharma and really wanted to become a monk. So, he took them as his teachers and became a monk to accept shramanera percepts. His religious name was Dge ba rab gsal. As he was so wise and mastered all scriptures, he was named Dgongs pa rab gsal, which meant the brightest mood. The booming of Buddhism largely relied on him, he was also called La-qin, an equivalent of “master”. La-qin received the commandments when he was twenty years old. His teachers said that commandments shall be received at least by five people at the same time. La-qin heard that Dpal-gyirdo-rje and other two monks were living in seclusion in Langtang, so he went there to visit them. After meeting with Dpal-gyirdo-rje, he explained his purpose of this visit. Dpal-gyirdo-rje rejected him and said that “I have killed the King of Tibet and violated the law, so I am not eligible to receive the commandments”. Later, La-qin met two Han monks around Xining and invited them to come to Hsi-k’ang. After arriving there, he requested his three teachers to preside over the ritual and received the commandments.
关于喇勤出家的原因，有传闻说朗达玛灭法六十年后，有个绷薄教徒的弟子有一天前往囊萨寺，看见墙上绘有出家人说法、听法的画像，就问一个老婆婆，后者回答说是出家人。他因为以往的善根，一听到这顿时生出信心，问道现在有出家人吗？老婆婆说，在我幼年朗达玛灭法时，命令僧人还俗，或杀或逐，现在西藏没有出家人了，只听说曲穷日和耶巴等人逃往西康，那个地方的出家人很多。他听到后，不顾一切困难连忙前往西康，刚好碰到吉祥金刚，于是诚心请求出家。后来又遇到藏饶萨等人，实现出家。
There was a story about why La-qin became a monk: One day after 60 years of Glang Dar Maanti-Buddhist persecution, a follower of Bengbosm headed for Nangsa Temple and saw paintings of people disseminating and listening to the Dharma on the walls. He then asked an old woman, who told him that these people were monks. Due to his past good roots, he became confident immediately upon hearing this and went on asking her, “Are there monks or nuns now?” The old woman answered, “When I was young, Glang Dar Ma ordered monks to resume secular life. They were either killed or exiled. Therefore, there are no monks in Tibet now. I only hear about that Qu-qiong-ri, Ye-pa and some other people fled to Hsi-k’ang, where there are a lot of monks now.” After hearing this, he headed for Hsi-k’ang at once despite all the hardship and difficulties. On his way there, he happened to meet Dpal-gyirdo-rje, so he sincerely requested to become a monk. Later, he met Gtsang-rab-gsal etc, who finally helped him to realize his dream of becoming a monk.
喇勤接受具足戒后，师从廊绒狮子称大师，学习律仪。狮子称将全部律藏经论教给喇勤，并嘱咐他说，我已年老，你要下决心弘扬如来的圣教。喇勤后来去到拉则比底寺，近距离接触到逃到西康隐居的胜称大师。有一天他梦到自己手持宝珠走在闹市，人们对他说，你的宝珠虽好，可没人想买，也没有买得起的人。他觉悟后，知道弘扬佛法的时机尚未到来，便前往恩底山中，宣讲建造寺庙的功德。
After La-qin received the commandments, he began to take Master Lang-rong-shi-zi-cheng as his teacher and learn commandments and etiquettes from him. Shi-zi-cheng imparted all the Vinaya rules and sutras treatise on La-qin, and told him, “I am too old now. You should make up your mind to carry forward the teachings of Buddha.” Later, La-qin went to Lazebidi Temple and had close contact with Master Sheng-cheng, who had fled to Hsi-k’ang and lived in seclusion here. One day, he had a dream that when he was walking on a busy street with precious pearls in his hands, other people said to him, “Though your pearls are superior in quality, nobody wants to buy them and nobody can afford to buy them.” After he was enlightened, he came to realize that the time had not yet arrived to carry forward the Buddha dharma, therefore, he headed for Endi Mount to preach the merits and virtues of building temples.
喇勤在恩底住了三十五年，先后度化了智坚、上座称、贾巴名称、慧生、耶吉祥金刚、萨嘉措、金刚自在、吉祥自在、胜护法、胜慧等多人出家。享年84岁。
During 35-year living in Endi Mount, La-qin successively enlightened some monks such as Zhijian, Shang-zuo-cheng, Jia-pa-ming-cheng, Hui-sheng, Ye-ji-xiang-Jin-gang, Sa-jia-cuo, rdo-rje-dbang-pyyug, DPal gyi dbang phyug, Sheng-hu-fa and Sheng-hui. He died at the age of 84.
灭法八十年后，当时各地传闻说西康有佛法，由桑耶智幢作为施主，资助了十人赶赴西康学法，分别是卢梅戒慧、惹希戒生、拔戒慧、松巴智慧、罗敦自在金刚、聪尊慧狮子、哦日巴兄弟二人、拔栋巴邬波得迦。也有人说是先去了七个人，他们是卢梅、诊、聪尊、罗敦、松巴、贾罗卓喜饶、法胜。后来去的五人是塔乙贾帕、惹希、拔尊慧自在、法救、慧愿。这些人到了西康拜访藏饶萨等人，请求出家，藏饶萨说我已年老无力教诲，你们可以拜依喇勤出家。于是他们拜喇勤为师。当时卢梅仍留在西康，依仲智幢等人听习藏律，其余的人先回西藏。到达朗塘时遇见拔戒慧和惹希二人的胞弟前来迎接，后者看到哥哥出家，深获自信，便拜依罗敦出家。罗顿告诉众人，你们先在这里小住一阵，我先进藏观察，如果觉得可以弘扬佛法，那我就去，你们慢慢过来就好。于是他跟随商人进藏，在西藏后方建造谨贡寺，度化24人出家。第二年卢梅等人也进藏了。拉萨虽然是之前的佛法中心，但因担心灭法的禁令尚存，便暂住在桑耶。当时智幢王已死，哦达墀巴登基，深信正法，于是卢梅等人得以在西藏各地建造寺庙度化僧人，佛法渐兴。
Eighty years after anti-Buddhist persecution, rumors spread from place to place that there was Buddha dharma in Hsi-k’ang. Ye-see rgyal-mtshan, as a donor, provided financial aids to ten people so that they were able to go to Hsi-k’ang to learn Buddha dharma, including Klu med tshul khrims shes rab, Re-xi-jie-sheng, Ba-jie-hui, Song-ba-zhi-hui, Lo-ston-rdo-rje-dbang-pyyug, Cong-zun-hui-shi-zi, O-ri-ba brothers and Ba-dong-ba-wu-bo-de-jia. Someone also said that 7 people went to Hsi-k’ang first, including Klu med tshul khrims shes rab, Zhen, Cong-zun, Lo-ston-rdo-rje-dbang-pyyug, Song-ba, Jia-luo-zhuo-xi-rao and Fa-sheng, followed by another 5 people: Ta-yi-jia-pa, Re-xi, Ba-zun-hui-zi-zai, Fajiu and HUi-yuan. They visited gtsang-rab-gsal etc. after arriving in Hsi-k’ang and begged to become monks. gtsang-rab-gsal said, “I am too old to teach you. You can become monks by taking La-qin as your teacher.” Therefore, they took his advice. At that time, Klu med tshul khrims shes rab stayed in Hsi-k’ang, listening to and learning Vinaya rules while others returned to Tibet. On their way back, they met Ba-jie-hui and Re-xi’s brother in Langtang, who became self-confident after seeing his brothers become monks and decided to become a monk by following Lo-ston-rdo-rje-dbang-pyyug. Lo-ston-rdo-rje-dbang-pyyug told all these people, “You can live here for a short period of time. I will leave for Tibet to make an observation. If it is feasible to carry forward the Buddha dharma in Tibet, I will go there and you can follow me step by step.” Then he went to Tibet with some merchants, built Jingong Temple there and enlightened 24 monks. Klu med tshul khrims shes rab and other people also came to Tibet the next year. Though Lhasa was former center of Buddha dharma, they temporarily lived in Samye in fear that the prohibitions of anti-Buddhist Persecution still existed. At that time, King Ye-see rgyal-mtshan passed away and O-da-chi-ba, who firmly believed the Proper Dharma, ascended the throng. Therefore, Klu med tshul khrims shes rab, together with some other people, began to build temples throughout Tibet in order to enlighten the monks. As a result, the Buddha dharma gradually became prosperous.
虽然如此，然而佛法的大兴还有待于哦日藏王的力量。当时阔惹将政务交给胞弟松内，自己出家法号智光。他想要知道真实的佛教，觉得有必要派人到印度学习。于是他召集了21人前往印度，其中只有宝贤和善慧学成后回藏，其他人全部病死在印度。
Nevertheless, the extreme prosperity of Buddha dharma still depended on the power of Tibetan King O-ri. At that time, Kuo-re passed the government affairs on to his brother Song-nei, and became a monk under the dharma name of Zhiguang. He wanted to know about real Buddhism and thought that it was necessary to send people to India to learn Buddha dharma. Therefore, he gathered 21 people to head for India, among whom only Bao-xian and Shan-hui returned to Tibet finally and all the other people died of illness in India.
宝贤两岁就能背诵梵音字母，十三岁拜智贤出家，后来决心去印度，亲自拜见弩热巴、迦玛拉古达、胜友等75位大师。这便是哦日振兴佛法的起源。
Bao-xian was able to recite Sanskrit alphabet at the age of 2. He became a monk by following Zhi-xian when he was 13 years old. Later, he decided to go to India and visit 75 masters such as Nu-re-ba, Jia-ma-la-gu-da, Sheng-you in person. This is the beginning of O-ri revitalizing the Buddha dharma.
第五节 学派的划分
Part 5 Division of Schools
1 迦当派 Bkah-Gdams-pa
灭法以来学习佛法之人不分在家出家，不重视修行的次序，为了纠正这些弊端，菩提屡次派人往印度迎请阿底峡来西藏弘法。阿底峡入藏后，就广行教化，对西藏已有的佛教加以整理，使见行清净的义理普遍弘扬。所以当时和后来兴起的教派，无一不受迦当派教授的影响。
After anti-Buddhist persecution, people could learn Buddha dharma inside and outside the temples and the order of practices was also not paid too much attention. In order to correct these defects, Bodhi repeatedly sent messagers to invite Atisha to preach Buddhist scriptures in Tibet. After entering Tibet, Atisha offered a lot of enlightenment, and arranged the existing Buddhist scriptures in Tibet to carry forward the argumentation. As a result, the schools arising at that time and during later periods were all influenced by Bkah-Gdams-pa.
2 萨嘉派 Sakya School
墀松藏王的大臣昆拔窝伽的第三子昆龙王护，是西藏最初出家的七人之一。他的第四子侍寿的儿子金刚宝，传到释迦慧。释迦慧有二子，长子慧戒，出家净修梵行。次子宝王，通达显密教法，也熟悉世间术数。曾师从卓弥译师学习新译的密法。四十岁时，在奔波山建立寺院，以后逐渐形成为萨嘉派。
The third son Khon Lu Wangpo of Kun-ba-wo-jia, a minister of the King Chi-song, was one of the seventh Tibetans who became monks in the very beginning. His fourth son Si-shou had a son called Jin-gang-bao. The tradition was then passed on to S/a^kyabuddhi. S/a^kyabuddhi had two sons: the elder one Hui-jie also became a monk and lived a holy life; the younger one Bao-wang was familiar with exoteric and esoteric Buddhism as well as secular teachings. He once followed the translator Takuya and learned newly translated esoteric Dharma. When he was forty years old, he set up a temple in Benbo Mountain and gradually formed the Sakya School.
三 迦举派 Bka.hbrgyudpa
迦举
是教授传承的意思，此派始祖是玛巴法慧译师，他的四大弟子是俄敦法身金刚、粗敦旺内、梅敦村薄、弥拉惹巴。弥拉名叫闻喜，弟子有惹穹瓦金刚称和达薄拉结福宝，后来惹穹瓦到前藏各处弘法，七十八岁去世。达薄拉结将迦当派的道次第和弥拉的大印教授合起来著
道次第解脱庄严论
，达薄拉结的后学称为 达薄迦举巴 。得法的弟子中最著名的是达薄贡粗、帕摩主巴、跋绒巴、都松钦巴。
“Bka.hbrgyud” means teaching and inheriting. The founder was the translator Mar-pa-chos-kyi-blo-gros, who had four disciples: E-dun Dharmakaya warrior, Cu-dun-wang-nei, Medun-cun-bo, and Mila-re-pa. Mila was originally named as Thopaga-wa and he had two disciples: Re-qiong-wa warrior and Da-bu-la-jie. Later Re-qiong-wa went to the “front Tibet” (including Lhasa and Lhoka Prefecture) to promote Buddhism and died at the age of 78. By combining Bkah-Gdams-pa’s Lam Rim and Mila’s Teachings of the Great Seal, Da-bu-la-jie wrote Lam Rim Relief Alankāra, which was called as Da-bu Bka.hbrgyudpa by his disciples. Among his followers who thoroughly understood the dharma, the most famous were Da-bu-gong-cu, Phag-mo-grub-pa, Ba-rong-pa, and Dus-gsum-mkhyen-pa.
四 响巴迦举派 Xiang-ba bka.hbrgyudpa
这一派的创始人琼波瑜伽师，十岁时已能认识梵藏文字，十三岁时从永仲嘉瓦学苯教。因感不满，另从生狮子学习大圆满教授，并为人讲说。他生平曾三次由西藏出发，往返于印度、尼泊尔之间，亲近金刚座师、弥勒巴、隐密瑜伽师、尼古玛、须佉悉地空行母等一百五十余人，受学显密经教。回藏后在盆宇觉波山建腔迦寺弘法。后来他在响巴地方，建立绒绒等一百零八寺，弘法三十多年，于是形成了响巴迦举派。本派的传承︰琼波瑜伽师的寿数很高，所收弟子也很多，以梅邬敦巴、钥波嘉摩伽、都敦任胜、拉朵滚却喀、摩觉巴、相贡却参等为上首。
The founder was Khyung-po, who was able to understand the Sanskrit and Tibetan languages at 10 years old and began to learn Bon from Yungdrung Kawa. Later he changed to learn Dzogchen teachings from Sheng-shi-zi and began to preach to others because he was unsatisfied with Bon. During his lifetime, he set out from Tibet for three times and travelled to and fro between India and Nepal. He maintained a close relationship with over 150 masters such as rDo rje gdan pa, Mai tri pa, Secret Yogi, S Manikumar, Xu-qu-xi-di-kong-xing-mu and learnt the doctrines of Exotoric Buddhism and Esoteric Buddhism. After he returned to Tibet, he built Qiang-jia Monastery in Pen-yu-jue-bo Mountain to promote Buddhism. Later he built 108 Monasteries such as Rong-rong Monastery etc in Xiang-ba and carried forward Buddha dharma for more than 30 years. Therefore, the Xiang-ba bka.hbrgyudpa was founded. The inheritance of this school: Khyung-po lived a long life and had a lot of disciples, among whom the best ones included: Mei-wu-dun-pa, Yao-bo-jia Magha, Du-dun-ren-sheng, La-duo-gun-que-ka, Mo-jue-pa, and Xiang-gong-que-can etc.
五 希结派 Shi byed pa
希结派从印度僧人帕丹巴桑结Pha-dam-pa sans-rgyas流传下来。希结的意思是能寂，也就是止息，指修行者能达到停止生死轮回，做到息灭苦恼及其根源。帕丹巴桑杰印度得大成就后，五次进中国西藏传授希结派，在西藏培养了数个弟子。帕丹巴桑杰在1097年就曾在定日建过一座寺院，公元11世纪，希结派进入鼎盛时期，到15世纪初，由于缺少社会上层的政治力量支持逐渐衰微，最终完全消失。
Shi byed pa was inherited from Pha-dam-pa sans-rgyas, a monk from India. Shi byed means making your mind equanimous, that is to say, the gymnosophists can cease the eternal cycle of birth and death, and extinguish the distress and its source. After Pha-dam-pa sans-rgyas got brilliant achievements in India, he came to Tibet to impart Shi byed pa for 5 times and cultivated several disciples in Tibet. Pha-dam-pa sans-rgyas built a monastery in Dingri County early in 1097. In the 11th century A.D., Shi byed pa entered a period of great prosperity. At the beginning of the 15th century, Shi byed pa gradually declined due to lack of political support from the upper class and finally died out.
六 觉宇派 GCod yul pa
“觉”是“能断”义，就是说修这派教授，以慈悲菩提心能断自利心，以般若空见能断我执。此二种和合，能断四魔。这一派也从帕荡巴桑结传来。帕荡巴中期传法时，在后藏传与觉敦梭曩喇嘛和雅陇玛惹赛薄两人。玛惹传宁巴赛绒，宁传则敦、松敦，从此传下的名男系。
“GCod” means “being able to eliminate”, that is to say, to learn the teachings of gCod yul pa, you should eliminate self-interest through bodhi heart, and eliminate egocentrism through Prajna nastika. The combination of these two is able to eliminate the “four evils”. This school was also inherited from Pha-dam-pa sans-rgyas, who passed it on to Jue-dun-suo-nang Lama and Ya-long-ma-re-sai-bo while disseminating the dharma. Ya-long-ma-re-sai-bo passed it on to Nimba-sai-rong, who successively passed it on to Ze-dun and Song-dun.
七 觉囊派 Jo nang pa
觉囊派以“他空见”为主要学说，故其学说渊源说追溯到域摩·弥觉多杰。域摩·弥觉多杰最初是一位在家的瑜伽修行者，后来出家并改名为丹巴杰布，并从克什米尔的班钦·达瓦贡布及其弟子卓敦·南拉孜等高僧大德前学习《时轮本续经》、《集密》等深奥密法，始大彻大悟，并著述《时轮》法要。他空教义传到域摩·弥觉多杰的第五传弟子贡邦·特杰尊珠时，这位高僧在后藏拉孜东北的觉摩囊建立一座寺院，该寺被称为觉囊寺，以此为根本道场而形成的宗派，就取名为觉囊派。贡邦·特杰尊珠的门徒中有一位杰出人物，即凯尊·云丹坚赞，他继承觉囊派法嗣并精心培养了一名后继者，这就是著名的觉囊派高僧多朴巴·喜饶坚赞。在喜饶坚赞主持法统期间，觉囊派有所发展。此后觉囊派一度趋于消沉，后来觉囊派中出现一些著名人物，觉囊派又开始兴盛起来。
The primary doctrine of Jo nang pa is “gzhan stong”, so it can be dated back to Yumo Mikyo Dorje. At the very beginning, Yumo Mikyo Dorje practised Yoga at home. Later he became a monk and was renamed as Danba-jeb. He learnt Renewal of Kalachakra, Esotericism Collection and other recondite dharma from Banchiang Dawa Gonpo and his disciple Sgro-ston Nan-Lazi, two eminent monks from Kashmir. After that, he achieved supreme enlightenment and wrote the core teachings of Kalachakratantra. When “gzhan stong” teachings were passed on to Ghombon Terje-zun-zhu, the fifth generation of disciple of Yumo Mikyo Dorje, this eminent monk built a temple named Jonang Monastery in the northeast of Lazi County in Tsang (Shigatse Prefecture). The sect that was founded with this monastery as a fundamental ashram was called as Jo nang pa. Among the disciples of Ghombon Terje-zun-zhu, there was a prominent figure, Kay-zun-yun-dan Gyaltsen. He inherited Jo nang pa and carefully cultivated a successor, namely the famous eminent monk Duo-po-pa-xi-rao Gyaltsen. Under his leadership, Jo nang pa was developed to some extent. Afterwards, Jo nang pa declined at one time. Later, some famous people in this sect helped to revitalize it.
第六节 教法的流通 The spread of Buddhist dharma
一 中观学 Mādhyamaka
中观学派是大乘佛教的一个派别，由龙树、提婆奠基，与瑜伽行唯识学派并列。龙树的学说，源自早期大乘佛教般若思想的进一步发展。龙树之师名为罗罗跋陀罗，他的弟子中最着名的即为提婆。龙树与提婆师徒二人的着作，奠定了早期般若中观派的理论基础。提婆晚年离开那烂陀寺，到南印度的兰伽那达，付法给罗睺跋陀罗之后示寂。罗睺跋陀罗之后有婆薮、青目。青目作《中论释》，鸠摩罗什译出的《中论》，即是青目所作的释论。婆薮作提婆的《百论本颂释》。在他们之后又有坚意，他所作的《入大乘论》由北凉道泰等译成中文。至无著、世亲建立瑜伽行唯识学派时，曾一度衰落，后由清辨、佛护之努力而获得中兴。
As a sect of Mahayana, Mādhyamaka was founded by Nagarjuna and Deva. It was parallel to Yogacara Vijnanavada. Nagarjuna’s theory further developed the prajna thought of early Mahayana. Nagarjuna’s teacher was Luo-luo Bhadra, whose most well-known disciple was Deva. The book co-written by Nagarjuna and Deva laid a theoretical foundation for the early prajna Mādhyamaka. In his later years, Deva left the Nalanda Monastery and reached Ramgarh Nada in South India. He passed away after passing the Mādhyamaka teachings on to Rahu Bhadra, who was inherited by Vasetta and Qing-mu. Qing-mu wrote “Interpretation of Madhyamika-sastra”, which was translated to be “Madhyamika-sastra” by Kumarajiva. Vasetta wrote Interpretation of Sata-sastra. After Vasetta and Qing-mu, there was Sthiramati, whose Mahayanâvatara was translated to Chinese version by Dao-tai from Northern Liang. When Yogacara Vijnanavada was founded by Asanga and Vasubandhu, Mādhyamaka declined at one time. Later, under the unremitting efforts of Bhavyaviveka and Buddhapālita, it was revitalized.
二 因明学 Hetuvidyā
因明初为佛家论义之方便法。其用于与其他各派、甚至是大小乘之间的辩论。在佛家因明产生之前，古代印度已有的学问一般称之为正理。正理思想首先由小乘开始研究。佛家有关因明的第一部著作是由法救著的《论义门论》，此书已失传，据说与龙树菩萨的《方便心论》相似。此后到弥勒、无著的大乘时代他们觉得正理思想可以采用，因而改造为佛家之因明。因明这一词语就首先出现在无著所著的《瑜伽师地论》中。在无著之后，世亲又继续发展因明，并著有《论轨》和《论式》两书。因明发展至此，虽直承正理，但与佛家根本教义相融合，他们已经开始将因明与内明相辅发展。这是弥勒、无著及世亲共同努力的结果。
At the very beginning, Hetuvidyā was developed to facilitate the discussions and debates among different sects. It was used in the debates between Buddhism and other sects, and even between Mahayana and Hinayana. Before Hetuvidyā came into being, the existing knowledge was generally called as “correct principle” in ancient India. Hinayana took the lead in studying the thought of “correct principle”. The first written work of Hetuvidyā is Gates of Righteousne Sastra by Dharmatrata. Unfortunately, this books fails to be handed down. It is said that this book is similar to Upāya-Kauśalya-hṛdaya śāstra by Nagarjuna. Later at the period of Mahayana, Maitreya and Asanga thought it was feasible to adopt the thought of “correct principle”, which was then transformed to be Hetuvidyā. The term Hetuvidyā was first put forward by Asanga in his Yogacara-bhumi-sastra. After Asanga, Hetuvidyā was further developed by Vasubandhu, who wrote Vada-vidhi and Syllogistics. By then, Hetuvidyā had been in line with the fundamental doctrines of Buddhism though it was directly inhereted from the thought of “correct principle”. Therefore, they began to make Gtan-Tshigs-Rig-Pa (Hetuvidyā) and Nang-Don-Rig-Pa supplement each other. This was a result from the concerted effort of Maitreya, Asanga and Vasubandhu.
三 弥勒学 Maitreya
弥勒五论是《辨法法性论》、《辨中边论颂》、《究竟一乘宝性论》、《现观庄严论》、《大乘庄严经论颂》。
Five treatises of Maitreya are: Distinguishing Dharmas and Dharmata, Discerning the Middle and the Extremes, Sublime Continuum of the Mahayana, Abhisamayalankara, and Mahayana Sutralankara.
《现观庄严论》，“现观”即当前实证，也即亲证，即亲切明了地认识真理；“庄严”是一种文体，也含有如实开示道理的意义。本论主要内容是统摄梵文《二万五千颂般若》之纲要，即一个凡夫循序修持以达到成佛境地的全部过程。
Abhisamayalankara “Abhisamaya” means current real evidence, namely knowing the truth clearly and thoroughly; “lankara” is a literary form, which means revealing truth accurately. The main content of Abhisamayalankara is the outline of Sanskrit “25,000 Odes to Prajnaparamita”, which is about the whole process of an ordinary person practising himself to achieve enlightenment gradually.
《大乘庄严经论》，译者波罗颇密多罗是古代印度高僧戒贤的门人。他在玄奘尚未去印度的唐初武德年间来我国传授那烂陀寺的学说。本论藏译本共有三种版本流传：一为散文体，一为偈颂体，另一为世亲加以解释的注本。
Mahayana Sutralankara Polopo Mitra, the translator, was a disciple of Silabhadra, an eminent monk from Ancient India. During the era of Wude (618 A.D.-626 A.D.) in the early Tang Dynasty, when Hsuan-Tsang had not yet left for India, Polopo Mitra came to China to disseminate the doctrines of Nalanda Monastery. At present there are three translation versions of Mahayana Sutralankara: a prose style, a gatha style and a commentary by Vasubandhu.
《辨法法性论》，辨是分别、辨别的意思。本论所要分别的，是法与法性，所以名“辨法法性论”。本论说：其中法所显，即是说生死；其法性所显，即三乘涅槃。所以本论的分别法与法性，就是生死与涅槃的分别。
Distinguishing Dharmas and Dharmata Distinguishing means differentiating and discriminating. It is dharma and dharmata that are distinguished in this treatise, so it is called Distinguishing Dharmas and Dharmata. According to this treatise, dharma is about life and death while dharmata is about Three Vehicles Nirvana. Therefore, to differentiate dharma and dharmata is in fact to distinguish life and death on the one hand, and Nirvana on the other hand.
《辩中边论》的弥勒颂文就象只列出各家学说的目次一般，而世亲的注释部分也只是一一分解颂文，稍加解释而已，所以释文极其难解。
Discerning the Middle and the Extremes The Maitreya eulogium of this treatise only makes a list of theories of different schools. Besides, Vasubandhu also only decomposes the eulogium and gives a little explanation in the commentary. Therefore, it is very difficult to understand the interpretation.
《究竟一乘宝性论》，本论为有组织地阐述如来藏思想的代表性著作。
Sublime Continuum of the Mahayana It is a representative work which expounds the tathā gatagarbha doctrines in an organized way.
四 密学 Esotericism
密学即秘密佛学，是显学的对应语。密教的最初形态于5、6世纪出现，直到13世纪佛教在印度灭亡。在印度佛教诞生发展的千余年时间里，有三分之一以上属于密教的时代。密教阐述的是语言不可表述的真理。因此，它的象征体系得到高度的发展，有代表性的如“印”、“真言”、“曼荼罗”，等，这些形式是在印度佛教漫长的历史过程中逐渐形成的。
Esotericism means secret Buddhism, the opposite of “Exotoric Buddhism”. Esotericism came into being in the 5th – 6th century and lasted until the 13th century, when the Buddhism died out in India. Esotericism accounted for 1/3 of the entire history of Indian Buddhism, which lasted for over one thousand years. Esotericism expounds truths that are beyond words, so its symbolic system was highly developed. The most representative symbols were “sealing”, “mantra”, and “mandala” etc, which were developed gradually in the long history of Indian Buddhism.
前弘期的密教最终形成的是宁玛派体系，宁玛派密教的教理最根本的理论直接来源于8、9世纪印度及西藏的密教，同时也带有伏藏、新译密教及无上瑜伽密教的影响痕迹。莲花生是西藏的初期密教中最重要的人物。他虽是古宁玛派的创始者，却赢得了密教各派的尊敬，被称为“古鲁仁布钦”。莲花生出生于印度东部的乌仗那，在密教修行方面成就甚高，在寂护的协助下他建立了桑耶寺。
Snga-dar Esotericism was finally developed into Nyingma system, whose fundamental theory was directly derived from Indian and Tibetan Esotericism during the 8th and 9th centuries, and was somewhat influenced by Terma, New Esoteric Buddhism, and Supreme Yoga Tantrism. Padmasambhava was the most prominent figure in early Tibetan Esotericism. As the founder of ancient Nyingma sect, he won respect from various sects of Esotericism, and was referred to as “Gu-lu-ren Buchen”. Padmasambhava was born in Udyana, East India. He obtained brilliant achievements in practising Esoteric Buddhism. With the help of Santaraksita, he built Samye Monastery.
阿底峡与玛尔巴的密教。后期密教俗称“怛特罗佛教”，它在印度的鼎盛期为9～10世纪，其部分思想通过仁钦桑布和弥底尊者传入西藏，但最终未能形成教理和实践统一完备的宗派。然而，到了11世纪中叶，密教的大部分思想由当时活跃的印度僧和藏僧介绍到西藏，其中的几支形成了后来的宗派。当时最具影响力的人物为阿底峡和玛尔巴。
Esotericism of Atisha and Marpa. The late Esotericism was commonly known as “Tantra”, which reached its peak during the 9th and 10th centuries in India. Some thoughts were introduced to Tibet by Rinchen Zangpo and Mi-di-zun-zhe, but they failed to form a sect with uniform and complete doctrines and practices. However, at the middle of the 11th century, the primary parts of Esotericism thoughts were brought to Tibet by some active Indian and Tibetan monks. Some branches of these thoughts were developed to be the subsequent sects. At that time, the most influential persons were Atisha and Marpa.
第三章 近代史 Chapter Three Modern History
元代由于蒙古贵族的推崇，由西藏传入喇嘛教，并在上层统治者之间传播，蒙古民间多数还是信仰萨满教。元末，红教日趋腐化。十四世纪末叶，青海藏族喇嘛宗喀巴创立了著名的格鲁派。这一派主张僧侣严守戒律，着黄色衣帽，被称为黄帽派，简称黄教。
In the Yuan Dynasty, because the Mongolian noblemen vigorously pushed Lamaism, it was introduced to Central China from Tibet and was popular among the upper rulers. Most of the Mongolian normal folks worshiped Shamanism. In the later Yuan Dynasty, Kagyupa became gradually corrupted. At the end of the 14th century, Tsongkhapa, a Tibetan lama from Qinghai province, founded the famous Gelugpa, which advocated that all monks should strictly observe the commandments, wear yellow clothes and hats. Therefore, it was referred to as Yellow Hat Sect, Shamanism for short.
第一节 黄教的开创 Section 1 How Shamanism was founded
1 始怀宏愿 A great aspiration
宗喀巴大师生于青海西宁的一个村庄。少年聪明，智慧表现出有奇才，14岁出家入西藏札什轮布寺的一个小寺叫萨伽庙。后来又到噶尔丹寺学经。曾师从西藏各大教派如萨迦、噶举等，他针对藏传佛教中当时僧纪废弛、寺院生活腐化，而倡导宗教改革，提出僧人严格持戒、不事农作、独身不娶，并加强僧院制度管理。大师当时认为红教已经到腐败之地，必须改革。
Tsongkhapa was born in a small village in Xining, Qinghai. When he was young, he was intelligent and showed an unusual talent. At 14 years old, he became a monk at Saga Temple, a small temple of Tashilhunpo monastery in Tibet. Later he went to Galdan Temple to learn Buddhist sutras from various sects in Tibet such as Sakya and Kaggu etc. At that time, Tibetan Buddhism had some problems, for example, disciplines for the monks were destroyed, and life in the temples were corrupted. To solve the problems, he proposed religious reform, requiring that the monks should strictly observe the commandments, not engage in farming, not get married, and reinforce system management in the monasteries and temples. Tsongkhapa thought that Kagyupa was already decayed, so a reform was necessary.
2 广事多闻 Being knowledgeable
宗喀巴在当地噶丹派从师学显密十年，尔后到前后藏系统学习噶丹派教法和密教经典，并受到萨迦派显教教理的影响。他把西藏流传的显密教法组织成一个以实践和修证为纲领、按部就班、次第整然的体系，撰写出阐明他自己对显教、密教的认识的几部重要论著。如他撰写的《菩提道次第广论》和《密宗道次第广论》两部论著，系统地论述了佛教显密两宗的要旨。宗喀巴对于佛教的高深造诣，受到广大僧众的敬佩。
Tsongkhapa learnt Exoteric and Esoteric Buddhism for 10 years from the local Ganden sect. Later, he left for front and back Tibet to systematically learnt the teachings of Ganden sect and tantra. At that time, he was also influenced by the Exoteric doctrines of Sa-Skya-Pa. By organizing the Exoteric and Esoteric doctrines into a complete system which took practice and cultivation as its guiding principles, Tsongkhapa wrote several important books, in which he expressed his opinions on Exoteric and Esoteric Buddhism. For example, Lam-rim-chen-mo and Sngags-rim-chen-mo expounded the main ideas of Exoteric and Esoteric Buddhism in a systematic way. He was admired and respected by a large number of monks due to his brilliant Buddhism attainments.
3 教重修持 Focus on practice and cultivation
关于修持，他主张显密并重，先显后密，强调教理和因明等都有助于解脱。修持主教行并重，不废戒律，兼重止观。教法包容显密二宗，强调先显后密，循序渐进，学不躐等。其学经制度严密系统，考核升迁章法严密。显宗学僧先通五大部，在三大寺获格西学位后方可进一步修密宗四大部瑜伽密法。该派亦有严格寺院管理制度，僧职人员各司其职，母子寺院从属关系严格。
As for practice and cultivation, Tsongkhapa advocated that Exoteric and Esoteric Buddhism should be regarded as equally important, and that Exoteric Buddhism should come before Esoteric Buddhism. Besides, he also emphasized that doctrines and Hetuvidya contributed to enlightment and liberation. The monks should pay equal attention to the teachings and behaviors, not abandon the commandments, and lay equal stress on two practice methods: stopping and contemplation. The teachings included both Exoteric and Esoteric Buddhism, emphasizing that Exoteric Buddhism came before Esoteric Buddhism, and that the monks should learn the teachings step by step instead of giving up halfway. The learning should undergo a rigorous procedure and the examination and promotion were also strictly regulated. of Exoteric learners should recite 5 major sutras and acquire the Gussie degree before they can learn 4 major Yoga Tantras of the Esoteric Buddhism. The sect also had a rigid management system in the monasteries and temples, where the monk staff performed their own duties, and stiff hierarchies existed among the parent monastery and the subsidiary temples.
4 见行深广 Wide experience and extensive knowledge
大师三十岁受比丘戒。三十一岁造《现观庄严论狮子贤释广疏》，取名《善说金曼》。三十四岁到后藏受五种次第密乘法类。三十六岁赴拉萨朝礼释迦佛像。此后一、二年内闭关专修。三十八岁培修精基地方的慈氏菩萨殿。四十岁从法依听闻《菩提道灯论释》、《集密五种次第法》等。四十四岁到迦瓦栋讲说《菩萨戒品》、《事师五十颂》和密宗十四根本戒等。四十六岁造《菩提道次第广论》。四十七岁宣讲《现观庄严论》。四十八岁移锡雷扑寺，广演法称论师的《因明广释》。五十一岁赴前藏授大威德灌顶。五十二岁造《辨了不了义论》。五十八岁为三藏法王数百人宣讲《中观》、《因明》、《菩提道次第》等。五十九岁另造《菩提道次第略论》。六十二岁在格登寺《入中论广释》造讫。岁末，令刻《集密根本经》，第二年刻成。六十三岁宣讲《胜乐轮根本经》等显密诸法，《胜乐轮根本经释》也在这一年作成。同年十月二十五日圆寂。
Tsongkhapa became an ordained monk at 30 years old. He wrote Virtuous Explanation and Commentary of Abhisamayalankara at 31 years old and named it as Virtuous Teachings of Huwaalyapay Nyava. At the age of 34, he went to back Tibet to learn the 5-sequence Esoteric tantras. When he was 36, he left for Lhasa to pay homage to Sakya Buddha. He stayed secluded for practice in the next 1-2 years. At the age of 38, he repaired the Maitreya temple at Jingji. He listened to Interpretation of the Bodhi Road Lamp, Collection of Five-sequence Esoteric Tantras etc by following Fayi when he was 40 years old. He went to preach Bodhisattva Vows, Fifty Odes to Following Teachersand 14 Fundamental Esoteric Precepts etc in Ka-wa-tong at the age of 44. He worte Lam-rim chen-mo at 46 years old and preached Abhisamayalankara one year later. He moved to Xi-lei-pu Monastery and widely preached Interpretation of Hetuvidya at 48 years old. When he was 51, he went to front Tibet and was empowered with the most virtuous and awe-inspiring. He wrote Argue about Drangdon at 52. He preached Madhyamika, Hetuvidya, Lam-rim chen-mo etc to hundreds of people including the Dharma-Raja when he was 58. At 59, he wrote Brief Account of Lam-rim-chen-mo. He finished writing Interpretation of Madhyamakavatara at Gordon Temple when he was 62 years old. At the end of the same year, he began to carve Collection of Fundamental Esoteric Tantras and finished it the next year. When he was 63, he preached the teachings of Exoteric and Esoteric Buddhism, such as Sheng-le-lun Fundamental Sutras and finished writing Commentary of Sheng-le-lun Fundamental Sutras. On October 25 that year, he passed away.
5 修密功德 Contributions to Esoteric Buddhism
大师四十八岁时移锡雷扑寺，以后又到俄喀住慈氏洲讲经，因胜依法王等的劝请，造《密宗道次第》，总明四部密宗的全部。
Tsongkhapa moved to Xi-lei-pu Monastery at 48 years old. Later he went for Er-ka and lived at Maitreya temple in order to preach the Buddhist sutras. Invited by Sheng-yi Dharma-Raja, he wrote Sngags-rim-chen-mo, which expounded the main ideas of 4 major Esoteric tantras.
6 建立圣教 Founding the sect
14世纪末、15世纪初，西藏佛教得到中央王朝和地方统治势力的大力支持，发展迅猛。但各派争夺愈演愈烈。此时，佛教已与政治融合为一。面对这种形势，宗喀巴认识到喇嘛教必须改革，他依据佛教经典，提倡“苦修”，“敬重戒律”，“不娶妻，禁饮酒，戒杀生”。并阐扬显密关系、规定学佛次第，制定僧人的生活准则、是非标准、寺院的组织体制、僧人学经的程序等等。总而言之，宗喀巴创立了一个以戒律为本，显密并重，上继噶丹，融合各教派为一体的新教派━━格鲁派。这种改革是要僧人严守戒律，安分守己，敬上睦下，因而受到统治者和正直僧人的赞赏与支持，改革进行顺利，取得极大的成功。格鲁派因僧人戴黄色僧帽，又被称为黄教。
In the early 15th century, Tibetan Buddhism underwent a rapid development due to the vigorous support from the central and local governments. However, the competition among various sects became increasingly fierce. At that time, Buddhism was already integrated into the politics. In this context, Tsongkhapa realized that Lamaism had to be reformed. Therefore, he, according to the Buddhism sutras, advocated “practice austerities”, “highly esteem the commandments”, “avoid marriage, wine and killing”. Besides, he also expounded and propagated the relationship between Exoteric and Esoteric Buddhism, stipulated the sequence of learning Buddhism, decided the monks’ living criteria, right and wrong criteria, sutras-learning procedure, and the organization system in the monasteries and temples. In short, Tsongkhapa set up a new Buddhism sect that adhered to “commandments first”, attached equal importance to Exoteric and Esoteric Buddhism, inherited Ganden and integrated various sects, that is, Gelukpa. The reform required that the monks should strictly observe the commandments, behave themselves, respec the superior and get along well with the subordinate. Therefore, it was admired and supported by the rulers and upright monks, so that the reform went very well and became a great success. Gelukpa was also referred to as Yellow-Hat-Sect because the monks wear yellow hats.
第二节 黄教之传布 Section 2 Dissemination of Gelukpa
宗喀巴发起的宗教改革运动依靠了当时卫藏地区的统治者━━帕竹政权的支持。被明朝皇帝封为阐化王的扎巴坚赞，是控制卫藏地区的统治者。他花费大量财力物资，召集数以万计的各派僧人，在拉萨大昭寺举办规模巨大的祈愿法会，扎巴坚赞及其下属官员还带头参加。这个传昭大会既是西藏全区性的、各教派都参加的一个重要法会，又由黄教首领宗喀巴作这个法会的主持人，扩大了宗喀巴改革佛教的影响，树立了黄教的优势。
The religious reform launched by Tsongkhapa relied on the support of the rulers in Tibet —- Phagdru regime. Grags-pa rgyal-mtshan, who was authorized as Propagation Prince of Persuasion by the emperor of Ming Dynasty, was the ruler who dominated the Tibetan area. He held a large-scale supplication ceremony by investing a large number of money and materials, and calling together thousands of monks from various sects. Grags-pa rgyal-mtshan himself and his subordinate officials tooke the initiative to participate in the ceremony. It was not only an important dharma assembly that indluded all the Buddhism sects throughout the Tibetan area, but also was presided by Tsongkhapa, the founder of Gelukpa. As a result, it greatly expanded the influence of Tsongkhapa’s religious reform and helped to establish the advantages of Gelukpa.
在阐化王及其属下官员的资助下，宗喀巴创建了甘丹寺，他的弟子绛央却吉和释迦耶歇，相继创建了哲蚌寺、色拉寺和扎什伦布寺。它们的规模很大，成为黄教在前藏的四个主寺，故而通称四大寺。四大寺建成后，大量原属噶丹派的分散在各地的寺院和僧人都纷纷改宗格鲁派。继后，该派僧人又多方设法在卫藏各地复兴旧寺和创建新寺，使格鲁派主属寺院大量涌现，寺院僧人迅猛增长，格鲁派的势力在西藏强大起来。除藏区四大寺，尚有青海的塔尔寺、甘肃的拉卜楞寺及今蒙古的额尔德尼召等教派中心。
Funded by the Propagation Prince of Persuasion and his subordinate officials, Tsongkhapa built Gandan monastery. His disciple Jiang-yang-qie-ji and Sakya Jehiel successively built Drepung Monastery, Sera Monastery and Tashilhunpo monastery. These monasteries were large in scale and became 4 major Gelukpa monasteries in front Tibet. After they were completed, a large number of temples and monks that had worshiped Gandan in various regions changed to worship Gelukpa in succession. Later, the Gelukpa monks made every effort to revitalize the old temples and build new temples in various regions of Tibet, leading to emergence of large numbers of Gelukpa monasteires and temples, and rapid growth of Gelukpa monks. Therefore, Gelukpa became gradually influential in Tibet. Apart from the 4 major monasteirs, Gelukpa had its centers in Qinghai Ta’er Lamasery, Gansu Labrang Lamasery and Mongolian Erdene Zuu Monastery.
卷五 Volume 5
七 Seven
上慧贤，阿里人。学成后回阿里莽域建立达莫寺，弘布宗喀巴的教法。
Stod ses-rab bzan-po came from Ali. After he finished learning, he returned to Ali and built Ta Mok Monastery in Man-yul to carry forward the teachings of Tsongkhapa.
八 Eight
下慧贤，西康人。起初在色拉寺求学，后回西康，在昌都建立寺院，从此黄教即盛行于西康。
Smad ses-rab bzan-po was born in Hsi-k’ang. At first, he learnt Shamanism teachings at Sera Monastery. Afterwards, he went back to Hsi-k’ang and built monasteries and temples in Ch’ang-Tu. Since then, Shamanism had prevailed in Hsi-k’ang.
九 Nine
第三世达赖喇嘛索南嘉措第二次来青海，由当地申中昂索从措卡请至塔尔寺。三世达赖向仁钦宗哲坚赞等藏族部落指示扩建塔尔寺。后正式建立显宗学院，讲经开法，塔尔寺成为黄教的正规寺院。
Soinam Gyaco, the third Dalai Lama, came to Qinghai for the second time and was invited to Ta’er Lamasery from Tso Kar by Shen-zhong-ang-suo at the local area. He advised Rin-chen rgyal-mtshan and other Tibetan tribes to extend the Ta’er Lamasery. Later he built an Exotoric Buddhism academy to preach Shamanism teachings and Ta’er Lamasery turned into a formal Shamanism temple.
十 Ten
密法宏传者慧狮子，心生中观正见，坚获生满三摩地德，更得本尊加持，护法办其事业，受持大师之桑都、胜乐等密法教授而无余。其他弟子之所未得者，此师亦皆有之，为大师弟子之中，宏法事业最为第一者也。前在色惹寺，受大师讲密法之灌顶，大师授与桑都月称释等诸解释，更授与大师开藏获得之阎罗法王面具、棒杖绳索等。慧狮子法王蒙授记已，携带根敦主仁波卿同赴后藏。时持律慧密，亦依彼师徒二人听闻显密诸法。其余诸徒众，从慧狮子法王学密法，依根敦主仁波卿学显教，持律慧密为副讲，听众胜于一时也。如是讲闻增盛之时，慧狮子法王忽忆念云：‘我前于大师面前，摄受宏扬密部，今是其时也。’遂渐宏桑都，渐次游行。至伦薄顶，时寺内住持号圣光德海者，俱诸眷属，咨请法义。此师著有炬明之释，宏扬桑都。法王知是大师所记之阎曼德迦瑜伽者，遂于其寺，建树大师之修行坛仪及讲桑都之轨则，复将大师所授阎罗法王之面具棒索传授于彼，至今尚存也。
Ses-sen, a disseminator of Tantra, has Madhyamika right views in his heart, obtained samadhi virtues, and had blessings from the Buddha, therefore, he was able to focus on his work and entirely learnt Tantra such as Sang-du, Bde mchog from masters. He learnt everything that other disciples were unable to master, so he was the best at carrying forward the Buddha dharma among all the disciples. At first when he listened to a master preach Tantra at Se-re Monastery, the master not only explained to him Sang-du Candrakirti notes, but also gave him Yama Dharmaraja mask, stick and rope. After he learnt from Hui-shi-zi Dharmaraja, he went to Tsang together with Gen-dun-zhu-ren-bo-qing. At that time, he listened to various teachings of Exoteric and Esoteric Buddhism. All the other followers learnt Tantra from Hui-shi-zi Dharmaraja, and learnt Exoteric Buddhism from Gen-dun-zhu-ren-bo-qing. The audience was numerous as never before. As the preaching became increasingly prosperous, Hui-shi-zi Dharmaraja said: ‘it is time for me to carry forward Tantra.’ Therefore, he began to roam about the world. When he got to Lun-bo-ding Temple, Sheng-guang-de-hai, the abbot of the temple, humbly asked him for Buddhist teachings. Sheng-guang-de-hai wrote Notes on Torch Light, which was popular in Sang-du. Hui-shi-zi Dharmaraja knew that what he wrote was about Yamantaka yoga, so he built the altar of practice and spoke Sang-du rituals at the temple. He also gave the Yama Dharmaraja mask, stick and rope to this temple and they are still well preserved up to now.
第三节 黄教的教义 Section III Shamanism Teachings
宗喀巴从阿底峡的《菩提道灯论》出发，发展为《菩提道次第广论》，以此为中心教法，创显宗修习次第，立“三士道”，注重“出离心”、“菩提心”、“空性见”三要，最后以密宗为究竟，著《密宗道次第广论》，使密教修持规范化，在哲学理论上，以后期中观派为主，宗奉缘起性空之说，指导显密两教的修持，比其它教派的教义更加严密系统。
Tsongkhapa wrote “Lam Rim Chen Mo” based on Attisha’s “Lamp for the Path”. According to “Lam Rim Chen Mo”, he put forward Exoteric Buddhism’s learning and practicing sequence, which focused on three essentials: renunciation mind, bodhimind, the view of emptiness. Finally he wrote “Lam Rim Chen Mo” to normalize Esoteric Buddhism’s learning and practicing. In terms of philosophical theories, he focused on the later Madhyamika, believed in the teaching of interdependent origination and empty in essence, and provided learning and practicing guidance for Exoteric and Esoteric Buddhism. Compared with other sects, he developed a more rigorous system.
黄教的修持，强调止观并重。但这与内地天台宗主张的“止观并行”在内容上有所不同。他们把瑜伽行派在修定中所要达到的“轻安”状态作为最高境界，认为以修止控制自己的心理活动，达到“心住一境”，即可获得身的“轻安”；修观在于“依止”如理思维，最后达到“心”与“理”的合一，可以获得心的“轻安”。所谓“轻安”，就是心身宁静安适的自勃感觉，有利于调节沉重烦躁紊乱的心绪。
Shamanism emphasizes paying equal attention to tranquility and insight, which, however, is different in content from “tranquility and insight being parallel” maintained by Tiantai Sect in central China. Shamanism takes Yogacara’s “serenity” as the supreme state, thinking that as long as they control their mental activity by practicing tranquility and finally achieve one-pointed mind, they can acquire physical “serenity”; insight practice rests with rational thinking, which aims to achieve final combination of “mind” and “reason” and acquire mental “serenity”. “Serenity” refers to the feeling of tranquility and comfort in body and mind, which can help to control restless heart and irritable mood.
黄教的教义，认为释迦如来的一代正法，不外教、证两种，而一切‘教’的正法，又摄在经、律、论三藏之中；一切‘证’的正法，摄在戒、定、慧三学之中。因此，三藏未可偏废，三学亦须全修。当时西藏有些佛教徒，颇不注重广学，甚至讥诽三藏多闻者为分别师或戏论者，以为修学一种简略的法门，便能够得到解脱。也有的人只学一部经论，就自矜为已经从事闻思了。黄教力主对于经藏，多闻深思，在大小乘的三学上，认真修习；对于律藏也努力闻思，以成办戒定二学；对于论藏的闻思修习也不放松，在如实通达诸法性相后，成办慧学。它把大乘三藏中所说的‘菩提心’和‘六度行’，作为从闻思修，入境行果的纲要。
According to Shamanism teachings, Shakyamuni Buddha’s proper dharma can only be divided into two types: teaching and testifying. All ‘teaching’ dhamma is contained in Tipitaka: sutras, laws and theories; while all ‘testifying’ dharma is contained in threefold training: precepts, concentration, and wisdom. Therefore, both Tipitaka and threefold training should be learnt and practiced as a whole. At that time, some Buddhists in Tibet paid no attention to extensive learning. They even satirized that those who learnt much about Tipitaka were differentiating masters or theory jokesters. They thought that as long as they followed a simple and initial approach, they could finally achieve enlightenment. Some Buddhists bragged that they were experienced and knowledgeable after learning only one sutra. Shamanism strongly advocates to learn much about and ponder over the sutras; to carefully learn and practice the threefold training of Mahayana and Hinayana; to endeavor to learn and think about the Vinaya-pitaka in order to comprehend precepts and concentration; and to pay attention to learning and practicing of Abhidhamma Pitaka, so that one can achieve wisdom after understanding the nature of all dharma. Shamanism takes ‘bodhimind’ and ‘six perfections’ in Mahayana Tripitaka as the essentials of learning, practicing, behaving and achieving enlightenment.
黄教兼具西藏各派教义之长。西藏向来相传的‘上传戒律’和‘下传戒律’等所有戒律，迦当派所传的菩提道次第和菩提心教授等，峨洛扎瓦师徒所传《俱舍》、《现观庄严》、《中论》、《因明》等大论讲传，麻巴和廓洛扎瓦等所传集密，惹、卓、雄等所传时轮；萨迦派师资所传胜乐和喜金刚；玛玑等所传大轮金刚手，惹、觉、当等三人所传红黑怖畏等四部曼荼罗灌顶，迦举派中法义心要的乐空大手印、那若六法、尼古六法等，在黄教中无不兼具并包。
Shamanism integrates the advantages of other sects in Tibet, including the everlasting ‘upstream precepts’ and ‘downstream precepts’ passed down in Tibet; Bkah-Gdams-pa’s Lam-rim chen-po and bodhimind teachings; sutras written by E-luo-zha-wa and his pupil such as “Abhidharmakosa-sastra”, “Abhisamayalankara”, “Madhyamika-sastra”, and “Hetuvidya”; work collections passed down by Ma-pa and Lang-luo-zha-wa; kalachakra passed down by Re, Zhuo, and Xiong; bde mchog and Hevajra passed down by Sakyapa masters; Great Wheel Vajrapani passed down by Ma-ji; 4 mandala abhisheka “red, black, fear, respect” passed down by Re, Jue and Dang; ka brgyudpa’s Mahamudra, Six Pratices of Naropa, and Six Doctrines of Niguma.
第四节 教派的沿革 Section IV Evolution of religious sects
旧派 Old school
素.释迦炯乃得到许多从公元8、9世纪时传下的密经传承，他将这些密经加以整理，组织成为体系，建邬巴隆寺，招聚门徒，公开传播，构成素氏的一大传承系统。当时除素氏外，尚有绒宋的传承系统、若氏家传系统以及后来隆钦宁提的传承系统。由于这些传承系统都是弘扬前弘时期的经典法要，遂逐渐形成为一个独立的宗派，称“旧派“。
Zur sakya Jungne obtained a lot of crammeds passed down from the 8th and 9th century. He reorganized these crammeds into an entire system, built Ukpalung Monastery, gathered disciples and propagated these crammeds, thus forming Zur school. At that time, apart from Zur school, there were Rong-song school, Ruo school, and the subsequent Rong-qin-ning school. Because these schools carried forward core teachings during bsTan pa sna dar skabs, they gradually evolved into an independent sect, which was called “old school”.
萨嘉派 Sakyapa
萨嘉派的祖先是西藏贵族，藏王墀松得赞的大臣昆拔窝伽的第三子昆龙王护，他是西藏最初出家的七人之一。他的第四子侍寿的儿子金刚宝，数传至释迦慧。释迦慧有二子，长子慧戒，出家净修梵行。次子宝王，通达显密教法，也熟知风鉴等世间术数。曾从卓弥译师学习新译的密法。又从敦枯巴拉则译师、迦湿弥罗国杭都伽薄论师、玛宝胜译师、津巴译师等学习一切显密教法。四十岁时，在奔波山建立寺院，以后逐渐形成为萨嘉派。宝王建寺后住持弘法三十年。他去世后，其子庆喜藏年幼，於是请拔日室利译师住持萨嘉寺，并且依止学法。十二岁后掌底胜藏学对法，又从琼宝称和梅朗璀学《中观》和《因明》，从盛幢兄弟学集密和四面大黑天法，从札拉拔学欢喜金刚法，从公塘巴梅译师学胜乐及摩诃哥罗法，从布尚罗穹学胜乐法等。庆喜藏从二十九岁起历时四年依止相敦法然学习道果教授。四十七岁时，印度比瓦巴来到萨嘉寺，从受七十二种续部教授和十四种甚深法门。於是庆喜藏成为一切密法的教主，住持萨嘉寺四十八年，弟子很多，他亲生四子，第四子大吉祥光的长子就是有名的萨嘉班禅。萨嘉班禅，初名吉祥义成，又名庆喜幢。十五岁以前即从伯父名称幢，完全学得萨嘉所传睥一切显密教法。十九岁时从喀伽班禅听《金刚歌》等，又从宇敦金刚归学慈氏诸论。二十岁时从玛忧菩提精进和粗敦童狮子学习《因明论》，从则巴自在狮子学宗派论，从吉窝雷巴菩提光学习寂灭、大圆满、能断、迦当等各种教授。二十三岁时，迦湿弥罗国释迦室利论师到西藏，遂从论师及其弟子僧伽室利、善逝室利、檀那尸罗等学习声明、因明等十种大小明处论，於是传得到萨嘉班禅的称号。二十七岁时从喀伽班禅受比丘戒。三十八岁时著《正理宝藏论》，五十一岁时著《三律仪差别论》，破除一切邪见邪说。五十九岁时又以教理降伏以南印度诃利喜为首的六个外道，使他们转入佛教。六十三岁时受西凉廓丹的邀请赴西凉弘法。七十岁去世。
The ancestor of Sakyapa was a Tibetan nobleman, Kun-long-wang-hu, the third son of Kun-ba-wo-qie, a minister of Tibetan king Chi-song-de-zan. He is one the first seven monks in Tibet. Jin-gang-bao, the son of Si-shou, Kun-long-wang-hu’s fourth son, passed down Kun-long-wang-hu’s teachings to Sākyabuddi, who had two sons. His elder son became a monk and his second son Bao-wang not only mastered the teachings of Exoteric and Esoteric Buddhism, but also knew how to practice physiognomy. Bao-wang once learnt the newly translated Esoteric Buddhism teachings from Drogmi. He also learnt all teachings of Exoteric and Esoteric Buddhism from Dun-ku-ba-la-ze, kasmira kingdom’s Hang-du-qie-bo, Mah-bao-sheng, and Ziemba. When he was forty years old, he built a monastery on Benbo Mountain. Later, Sakyapa was gradually founded. After the monastery was built, Bao-wang took in charge of it and propagated the Buddha dharma there for 30 years. After he passed away, his son Qing-xi-chuang was still a child, so Ba-ri-shi-li was invited to manage the monastery and teach Qing-xi-zang to learn Buddha dharma. After 12 years old, Qing-xi-zang learnt Madhyamika and Hetuvidya from Qiong-bao-cheng and Mei-lang-cui-xue. Later he learnt tantra and Mahakala from Sheng-chuang brothers; learnt Hevajra from Zha-la-ba; learnt Bde mchog and Mahan ge-luo from Gong-tang-ba-mei; and learnt Bde mchog from Bu-shang-luo-qiong. From 29 years old, Qing-xi-zang learnt Buddhism immortal teachings from Xiang-dun-fa-ran for four years. When he was 47 years old, Bi-wa-pa came to Sakya Monastery from India, and Qing-xi-zang learnt from him 72 continued teachings and 14 profound approaches. Therefore, Qing-xi-zang became the teaching host of all Esoteric dharma. He took charge of Sakya Monastery for 48 years and had a lot of disciples. He had 4 children. The elder son of his fourth son Da-ji-xiang-guang was the famous Sakya Panchen. Sakya Panchen was originally named Ji-xiang-yi-cheng or Qing-xi-chuang. Before 15 years old, he was named Chuang after his father’s elder brother, and completely learnt all teachings of Exoteric and Esoteric Buddhism passed down by Sakyapa. When he was 19 years old, he listened to King-kong song following Ka-qie Panchen and learnt various theories of Maitreya from Yu-dun King-kong. At 20 years old, he learnt Hetuvidya from Ma-you Bodhi Jing-jin and Cu-dun-tong-shi-zi; learnt Sects Theory from Ze-pa-zi-zai-shi-zi; learnt tranquil extinction, great completeness, prajahati, and Jia-dang from Ji-wo-lei-ba Bodhi Guang. When Qing-xi-chuang was 23, Sakya-shi-li came to Tibet from Kasmira Kingdom, so Qing-xi-chuang learnt Hetuvidya from him and his disciples including Sangha-shi-li, Shan-shi-shi-li, and Tan-na-shi-luo. Therefore, Qing-xi-chuang was titled as Sakya Panchen. At the age of 27, he became an ordained monk following Ka-qie Panchen. When he was 38 years old, he wrote Treasures of Correct Principle. At 51, he wrote sDom gsum rab dbye and got rid of all heretical ideas. When he was 59 years old, he succeeded in persuading 6 heretics, headed by He-li-xi in South India, into believing Buddhism. At 63, he went to Xiliang to propagate the Buddha dharma at the invitation of Xiliang Kuodan. He passed away at the age of 70.
本派的弘扬：住持萨嘉派教法的人很多，其中最著名的在显教方面的有雅、绒二师；密教方面的有俄、总二师。雅为雅楚佛祥，是则塘官菩提宝提宝的儿子，求学於萨嘉寺和则塘寺，依精进祥学习显教，依智祥学习密教。绒即绒敦说法狮子，是雅楚佛祥弟子，幼年学习苯教，十八岁时进藏，在桑朴寺亲近宝胜和自在等学法，通达五明。从卓萨寺住持庆喜幢受比丘戒。著《决定量论》的注疏等广事弘扬。二十七岁遇到雅楚，从他学萨嘉派的讲说显教仪轨。从大乘法王庆喜吉祥学习密乘深义。七十岁时建那兰札寺，讲法十四年。八十三岁去世。他一生造就的人才很多，以后多转成宗喀巴的弟子。达薄吉祥胜继承那兰札的法席。
Sakyapa teachings: There were many Sakyapa teaching hosts, among whom, the most famous were Ya and Rong from Exoteric Buddhism and E and Zong from Esoteric Buddhism. Ya was Ya-chu-fo-xiang, the son of Zetang Bodhi Bao-ti-bao. He learnt Exoteric Buddhism from Jing-jin-xiang and Esoteric Buddhism from Zhi-xiang in Sakya Monastery and Zetang Monastery. Rong was Rong-dun-shuo-fa-shi-zi, a disciple of Ya-chu-fo-xiang. When he was yong, he learnt Bon. He came to Tibet at 18 years old to learn Buddha dharma from Pou Sheng and Zi-zai at Gsang-phu Monastery, and finally mastered 5 sciences. He bacame an ordained monk following Qing-xi-chuang, the abbot of Zhuo-sa Monastery. He wrote notes and commentaries on Pramāna-viniścaya and vigorously propagated it. When he was 27, he met Ya-chu and learnt Exoteric Buddhism rituals from him. He also learnt core teachings of Tantrayana from Mahayana Dharma-Raja Qing-xi-ji-xiang. When he was 72 years old, he built Na-lan-zha Monastery and carried forward Buddha dharma there for 14 years. He died at the age of 83. He cultivated a lot of talents, most of whom became disciples of Tsongkhapa later. Da-bu-ji-xiang-sheng inherited the dharma seat at Na-lan-zha Monastery.
觉囊派 Jo-nang-ba
觉囊寺是公元13世纪时建立，创建人衮邦·吐吉尊追是藏传佛教伟大人物八思巴的弟子。后来他独成一派，因为他的传教中心在觉囊，所以被称为觉囊派。
Jo-nang-ba was founded in the 13th century by Gun-bang-tu-ji-zun-zhui, a disciple of Phags-pa lama, a great figure of Tibetan Buddhism. Gun-bang-tu-ji-zun-zhui developed his own sect later, which was called Jo-nang-ba because he chose Jo-nang as his propagation center.
迦举派 Bka brgyudpa
西藏迦举派的始祖是玛巴法慧译师，西藏罗札人，十五岁时送往卓弥处学法。曾三次到印度，四次到尼泊尔学法，亲近拏热巴、弥勒巴、智藏、静贤等一百零八位大善知识，听讲集密等无上瑜伽部的密典，并详细研修各种教授和作法，依止弥勒巴证得大印境界。他教化弟子很多，最主要的是四大弟子，即俄敦法身金刚、粗敦旺内、梅敦村薄、弥拉惹巴。他传给前三人讲解教典的教授，辗转相承，广弘“集密”、“胜乐”、“欢喜金刚”、“四座”、“大幻”等灌顶和续部教典的讲说，后来传到布敦和宗喀巴大师，广事弘扬，直到现在未曾断绝。 他传给弥拉惹巴的是修行的教授。迦举派自从玛巴、弥拉、达薄之后，发展之速，范围广泛，超过其他一切教派。但因为势力日益扩大，而且有很多派系都掌管当地的政权。所以在元、明两朝间，西藏地方的混乱，多为迦举派所酿成。如一三四九年夺取萨嘉派政权的悉都菩提幢，就属于帕摩主巴系：一四三五年夺取帕主政权的仁绷巴善财和后来的迦玛璀敦多杰等，也都是迦举派；又如喇嘛相故意发动战争。止贡派和达陇派的住持也都掌握地方政权，尤其在1290年止贡寺因与萨嘉派斗争，曾经全寺被焚；后来晓仲主陇巴修诛法，法脉斩绝。迦玛系因参与当时迦玛敦迥等的政府恶谋，以致1640年固始汗进兵西藏时遭受极大损失。
The founder of Bka brgyudpa was Mar-pa-chos-kyi-blo-gros. He was born in Loza, Tibet, and was sent to learn Buddha dharma from Drogmi. He went to India for three times and to Nepal for four times. He learnt Anuttarayoga sutras from 108 good knowing advisors including Na ro pa, Mai tri pa, Jnanagarbha and Jing-xian, carefully studied all teachings and practices, and attained the Mahamudra following Mai tri pa. He cultivated a lot of disciples and the primary four are E-dun Dharmakaya King Kong, Cu-dun-wang-nei, Mei-dun-cun-bo, and Mi-la ras-pa. He passed the buddhist scriptures down to the former three disciples, who further passed them on from one to another, and extensively propagated the teachings of “tantra”, “bde mchog”, “hevajra”、“the four-seater”, and “great illusion”. Later, these scriptures were passed to Buton and Tsongkhapa, and were widely carried forward. They still exist today. Mar-pa-chos-kyi-blo-gros taught Mi-la ras-pa how to cultivate himself according to the Buddhist doctrine. Due to Mar-pa, Mi-la, and Dubbo, Bka brgyudpa developed faster and more extensively than any other sect. However, due to its increasing influence and because many of its factions had political power at the local area, most chaos in Tibet in Yan and Ming Dynasties was caused by Bka brgyudpa. For example, Xi-du Bodhi Chuang, who usurped Sakyapa regime in 1349, belonged to Phag mo grub pa; Ren-beng-ba-shan-cai and subsequent Kar-ma-cui-dun-duo-jie, who usurped Pa-zhu regime in 1435, also belonged to Bka brgyudpa; Lama Xiang deliberately launched a war. The abbots of Drikung-pa and Da-long-pa also had political power at the local area. In 1290, due to the conflicts with Sakyapa, Drikung Monastery was burned to the ground. Kar-ma-pa was involved into the government conspiracy led by Kar-ma-dun-jiong, as a result, it suffered great loss when Gushri Khan ordered troops to march forward Tibet in 1640.
第五节 政治的变迁 Section V Political changes
西藏政治可以追溯到吐蕃时期。松赞干布由于其妻文成公主、尼泊尔公主均笃信佛教，故在西藏建立大小昭寺作为供养，自此意后，历代赞普都信奉佛教。
Tibetan politics traces back to Tubo period. At that time, Srongtsen Gampo built Jokhang Temple and Ramoche Temple because his wives Wen Cheng princess and Nepali princess sincerely believed in Buddhism. From then on, all the subsequent Tibetan kings believed in Buddhism.
当时，信奉佛教的赞普和代表苯教势力的王族，为了各自的利益相互争斗。朗达玛被刺杀后，吐蕃王朝崩溃，西藏地区陷入分裂状态，地方贵族势力变成新兴封建领主。黄教兴起后受其他教派压制，为求生存，在教派斗争中寻求世俗外援，遂与和硕特部蒙古固始汗发生关系。
At that time, for their own benefit, the Tibetan king who believed in Buddhism and the royal family who believed in Bon fought with each other. After Glang dar ma was assassinated, Tubo Dynasty collapsed, Tibet was divided, and local nobilities became newly-developing feudal lords. Shamanism was suppressed by other sects after being founded. For survival, it sought for foreign aid from the secular world in the fights with different religious sects. Therefore, it developed relationship with Gushri Khan, the leader of Mongolian Heshuote Troop.
地方政府内部世俗贵族官员权力膨胀，和僧侣势力持续的受压制，不可避免地加速了政府内僧、俗之间的矛盾。各种政治内斗沿着世俗行政首领和宗教首领在政府中的权力争夺这条线索不断爆发。清廷为稳定社会秩序，调解政府内僧、俗矛盾，于1751年授予七世达赖喇嘛格桑嘉措西藏地方政府最高首领的身份，集政、教大权于一身，此为清中央政府授权在中央派驻西藏地方大臣的监管下，于西藏地方内部实施贵族与上层僧侣共同执掌政教权力之开始。西藏地方政府最高权力由世俗贵族手中转移到达赖手中，清中央政府恢复和加强了达赖系统在政府中的地位。
The increasing power of the nobilities in the local government and continuous suppress on the monks inevitably aggravated the contradiction between the monks and the secular in the government. Various power struggles between the worldly administrative leaders and religious leaders broke out continuously. In order to stabilize the society and alleviate the disparities between the monks and the secular in the government, central government of Qing dynasty assigned Gaisang Gyaco, the 7th Dalai Lama, to be Tibetan supreme leader, who had both political power and religious power. This was the beginning of joint control of political and religious power by nobilities and upper layer monks in Tibet under the supervision of the ministers dispatched to Tibet by the central government of Qing Dynasty. The supreme power of Tibetan government transferred from the worldly nobilities to Dalai. The central government of Qing Dynasty recovered and strengthened Dalai’s status in the government.
卷六 Volume 6
第六节 达赖世系 Section 6 Dalai Lama Lineage
自崇祯15年后，西藏政权统归达赖管理。
Since the 15th year of Chongzhen’s reign, the Tibetan regime was under the management of Dalai Lamas.
第一到第十三世 The first to the thirteenth Dalai Lamas
第一世僧成，明太祖25年生于后藏萨迦寺附近的牧场。父名贡保多吉，母名觉真朗吉，兄弟姊妹5人，排行第3。因家境贫寒，少年时在家劳动，帮助父母牧羊维持生活。15岁出家为僧。是年3月在纳塘寺受沙弥戒，5年后受比丘戒。25岁时与师父端智克一同慕名前来听讲，对宗喀巴的讲授深为折服，乃拜宗喀巴为师，学习格鲁派教法。宗喀巴大师在甘丹寺圆寂后，从甘丹寺第二任法台贾杰闻习显密诸论。1432年贾杰圆寂后复从克珠杰学习多种要法。1447年得到桑主则宗本乃穹吉巴·班觉桑布之资助兴建札什伦布寺，任该寺首任赤巴长达38年。遂成格鲁派在后藏的唯一大寺，并为西藏格鲁派四大寺之一。后在该寺又建弥勒菩萨和身语意佛像、宝塔，供奉殊胜弟子，有功于藏传佛教的弘扬。成化10年12月初八圆寂，时年83（也有记载说84）。
Gêdün Chub, the first Dalai Lama, was born into a farm near Sakya in the Tsang region of central Tibet in the 25th year of Zhu Yuanzhang’s reign. The family included his father Gonpo Dorjee, his mother Jomo Namkha Kyi and five children among which Gêdün Chub ranked the third. Due to limited resources, he was raised as a shepherd in the family. At an age of 15, he became a monk. In March of this year, he took his novice vows from the abbot of Narthang, Khenchen Drupa Sherab; five years later, he took the vows of a fully ordained monk, or Gelong, from the abbot of Narthang Monastery. When he was 25 years old, he went to visit the great scholar and reformer Tsongkhapa together with his master Duan-zhi-ke and was fully convinced by his wisdom and knowledge. So, he became a student of Tsongkhapa and learned Gelugpa teachings from him. After the death of Master Tsongkhapa in Gandan monastery, he followed Jia-jie-wen-xi, the second master of Gandan monastery, to learn Exoteric Buddhism and Esoteric Buddhism . In 1432, Jia-Jie passed away, so Gêdün Chub learned more teachings from Khedrub. In 1447, funded by Nai-qiong-ji-pa-ban-jue-sang-bu, the lord of Sangzhuze, Gêdün Chub built Tashilhunpo and then became the seat of the Panchen Lamas for 38 years. Tashilhunpo then became the only large temple in the Tsang region of central Tibet as well as one of the Four Great Gelugpa Temples in Tibet. Later, this Temple also built Gelugpa, Buddha and statues to worship excellent disciples, which contributed to the spread of Tibetan Buddhism. On December 8th of the 10th year of Chenghua’ reign, he passed sway at an age of 83 (also recorded as 84).
第二世僧海，成化11年12月初3生于达拏，父名贡噶坚赞，母名贡噶贝姆。11岁时被迎入札什伦布寺受沙弥戒。1494年受哲蚌寺赤巴嘉样烈巴曲觉之请前往该寺学经。后又拜嘉样烈巴曲觉为师，受比丘戒。1517年应僧众请求担任哲蚌寺的第十任赤巴，1526年兼任色拉寺第九任赤巴。在哲蚌寺内修建“噶丹颇章“大殿，成为他和后世达赖驻锡的地方。嘉靖21年圆寂，时年68。
Gendun Gyatso, the second Dalai Lama, was born in Dana on December 3 in the 11th year of Chenghua’s reign as the son of Kunga Gyaltsen (father) and Machik Kunga Pemo (mother). At an age of 11, he received his novice vows from Panchen Lungrig Gyatso in Tashilhunpo. In 1494, invited by Ghoje Choekyi Gyaltsen, the abbot of Drepung Monastery, he learned Buddhist scriptures in this Temple. Later, he became a student of Ghoje Choekyi Gyaltsen and took his vows of an ordained monk. In 1517, in response to the invitation of many monks, he served as the tenth abbot of Drepung Monastery; in 1526, he also assumed as the ninth abbot of Sera Monastery. He built Galdan Phodrang Hall in Drepung Monastery, which then became the residence of later generations of Dalai Lamas and him. In the 21th year of Jiajing’s reign, Gedun Gyatso died deep in meditation at the age of 68.
第三世福海，嘉靖22年正月15日生于朶垅，父名南结札巴，母名北宗布赤。3岁时自述宿命事甚详，故世人皆知是僧海转世，于嘉靖25年被迎至哲蚌寺。7岁时拜时任哲蚌寺池巴的索南札巴为师，受沙弥戒。11岁时被寺众公推为第十二任池巴。22岁时又拜格勒巴桑为师，受比丘戒。万历16年3月26日圆寂于蒙古，时年46。
Sonam Gyatso, the third Dalai Lama, was born in Duolong on January 15 of the 22nd year of Jiajing’s reign as the son of Nan-jie-zha-ba(father) and Bei-zong-bu-chi (mother). At the age of 3, he could talk in detail about foreordination so people all knew that he was the rebirth of Gendun Gyatso and invited him to Drepung Monastery in the 25th year of Jiajing’s reign. When he was 7 years old, he took his novice vows from the then abbot of Drepung Monastery, Sonam Drakpa. At the age of 11, he was recommended by general acclaim as the 12th abbot. When he was 22 years old, he became a student of Greux Pasang and took the vows of a fully ordained monk. On March 26th of the 16th year of Wanli’s reign, he passed away in Mongolia at the age of 46.
第四世功德海，万历17年生于蒙古土鲁汗族，幼时说宿命之事甚详。万历30年14岁时入藏登哲蚌寺甘丹颇章的宝座，然后到大昭寺受沙弥戒。万历42年26岁时由班禅洛桑却吉坚赞授比丘戒。时喇嘛罗卓于中国内地建一寺，请大师开光加持，大师于哲蚌寺宫殿顶上掷米，使该寺内外布满米。赴温泉沐浴时于石上留足迹。又多述未来之事，完毕后于12月15日圆寂。
Yontan Gyatso, the fourth Dalai Lama, was born in the 17th year of Wanli’s reign in Tulu-Khan People Mongolia and talk in detail about foreordination in his childhood. When he was 14 years old in the 30 year of Wanli’s reign, he went to Tibet and acceded to the throne of dGa’ ldan pho brangin Drepung Monastery and took his novice vows in Jokhang Monastery. In the 42nd year of Wanli’s reign when he was 26 years old, he took the vows of a fully ordained monk from Panchen Luo-sang-que-ji-jian-zan. At that time, the Lama Luo-zhuo was building a monastery in Mainland China and required a master to bless the monastery. The master threw rice on the palace of misc. Drepung Monastery so that the whole monastery was covered with rice. He left his footprints on the stone when he was having a bath in the hot spring. Later, he said something about the future and passed way on December 15.
第五世善慧海，万历45年生于钦瓦达则，父名都杜绕登，母名贡噶拉则。6岁时由四世班禅大师剃度出家，以后从班禅大师处受学《菩提道次第论》等诸多佛法传承。36岁时受清顺治皇帝的邀请来北京弘法。到北京时，清帝与后妃太子并诸亲王请受灌顶，赐以金册金印。于康熙21年涅槃，享寿66。
Ngawang Lobsang Gyatso, the fifth Dalai Lama, was born in 1617 (45 years of the emperor Wanli) in Tsing-wa-da-che. His father was du-rao-deng and his mother was gong-ge-la-ze. At the age of 6, he was initiated into a monk by the fourth Dalai Lama, Yonten Gyatso, and learnt from him Stages of Enlightenment Theory and many other Buddhist sutras since. In 1653 when he was 36, he was invited to Beijing by the emperor Shun-chih, where he was treated as an equal and offered an imperial proclamation inscribed in gold, calling him ‘Dalai Lama, Vajra Holder and Master of the Teaching’. He passed away in his 66 year in 1682 (the 21 years of Emperor Shun-chih).
第六世梵音海，康熙22年生于宇松，父名扎西丹增，母名次旺拉姆。15岁9月时依班禅大师善慧智出家受沙弥戒，10月25日赴拉萨举行坐床典礼。后因藏王佛海与蒙古拉桑王不睦，佛海遇害。康熙命钦使到藏调解辩理，拉桑又以种种难言诽谤，钦使无可奈何，便迎大师进京请旨，行至青海地界时皇上降旨责备钦使辩理不善，钦使进退两难之时，大师舍弃名位决然遁去，到印度、尼泊尔、康、藏、甘肃、青海、蒙古等地云游，讲经说法，广结善缘，创下无穷精妙业绩。当时钦差只好呈报圆寂，一场公案乃告结束。
Tsangyang Gyatso, the sixth Dalai Lama, was born in 1683 (the 22 years of Emperor Kangxi). His father was Zha-xi-dan-zeng and his mother was Ci-wang-la-mu. He was initiated into a monk by Shan-hui-zhi in September 1689. On 25 October, he went to Lhasa for the enthronement ceremony. Later, due to conflicts between Fo-hai, the Tibetan King and la-sang, the king of Mongolia, Fo-hai was murdered. Emperor Kangxi sent imperial envoy to mediate and La-sang defamed Fo-hai with bad words. The envoy was in a dilemma and he had to have Tsangyang Gyatso go to Beijing for imperial edict. When he went to the territory of Qinghai, the emperor blamed the envoy for his bad mediation. As the envoy did not know what to do, Tsangyang Gyatso decided to give up his position and went to India, Nepal, Kang, Tibet, Gansu, Qinghai, Mongolia and other places to preach. At that time, the imperial envoy had to declared that Tsangyang Gyatso had passed away to close the case.
第七世贤劫海，康熙47年生于理塘寺附近，父名索南达杰，母名索南曲措。13岁时9月15日在布达拉宫举行坐床典礼，拜五世班禅罗桑益西为师，受沙弥戒。后到哲蚌寺学经，雍正5年20岁时又由五世班禅主持受丘比戒。于乾隆16年开始亲政，时年44岁。大师一生谦逊俭朴，颇得西藏僧俗尊崇。于乾隆22年2月13日圆寂，时年50。
Kelzang Gyatso, the seventh Dalai Lama, was born in Lithang of Eastern Tibet in the 47 years of Emperor Kangxi. His father’s name was Suo-nan-da-jie and his mother’s name was Suo-nan-qu-cuo. His reign started on 15 September 1721 when he was 13. He was ordained by Ngawang Lobsang Tenpai Gyaltsen. Later, he went to Drepung Monastery to study Buddhist sutras. When he was 20, he took the vows of a fully ordained monk from fifth Dalai Lama. He took office in 16 years of Emperor Qianlong when he was 44. Kelzang Gyatso lived a humble and simple life all his life and earned wide respect from Tibetan monks and laymen. He passed away in his fifty years on 13 February 1757, the 22 years of Emperor Qianlong.
第八世妙吉祥海，乾隆23年生于后藏托布嘉拉日岗。父名索南达吉，母名彭措拉姆。乾隆26年1月由六世班禅大师在扎什伦布寺为他剃度起名，并被迎请到聂塘德哇坚寺居住。27年7月至布达拉宫坐床。30年以六世班禅为师受沙弥戒。35年乾隆帝在热河建普陀宗乘庙，他奉旨派哲蚌寺僧人桑结俄色等前去担任堪布等职。42年又以六世班禅为师受比丘戒。嘉庆9年10月18日圆寂，时年47。
Jamphel Gyatso, the eighth Dalai Lama, was born in 1758 (the 23 years of Emperor Qianlong ) at Lhari Gang in the Upper Ü-Tsang region of southwestern Tibet. His father was Sonam Dhargye and mother was Phuntsok Wangmo. On January 1761(the 26 years of Emperor Qianlong), he was taken under a large contingent of lamas and officials to Tashilhunpo Monastery in Shigatse, and was invited to live in De-wa-jian Monastery near Nie-tang. He was enthroned as the leader of the Tibetan people in the Potala Palace in July 1762 (the 27 years of Emperor Qianlong). When was 30, he was ordained by sixth Dalai Lama. In the 35 years of Emperor Qianlong was asked to send Sang-jie-e-se and other monks to Drepung Monastery to hold the post of Khenpo. In the 42 years of Emperor of Qianlong, he was fully ordained by sixth Dalai Lama. He passed away on 18 October 1804 (the 9 years of Emperor Jiaqing) when he was 47.
第九世教政海，嘉庆10年12月初1生于法轮寺附近，父名增曲结，母名端珠卓玛。3岁由西康迎至拉萨，在公塘寺暂住。4岁时9月22日在布达拉宫举行坐床典礼，此后入哲蚌寺学法，9岁时9月22日在大昭寺受沙弥戒。11岁时2月11日涅槃。
Lungtok Gyatso, the ninth Dalai Lama, was born the monastery of Dan Chokhor on December 1 in the tenth year of the JIaqing reign as the son of Tendzin Chokyong and Dondrub Dolma. He was sent to Lhasa from Xikang at an age of 3. When he was 4 years old, he held the enthronement ceremony on September 22 in Potala Palace. Later, he studied Buddhist scriptures in misc. Drepung Monastery and took the vows of a fully ordained monk on September 22 at an age of 9 in Jokhang Temple. He passed way on February 11 at an age of 11.
第十世戒海，嘉庆21年3月29日生于西康理塘内都那布村，父名罗桑年札，母名南嘉布赤。1822年在聂塘寺由七世班禅丹白尼玛剃度出家受沙弥戒，是年8月8日在布达拉宫举行坐床典礼。13岁时入哲蚌寺学经，18岁时拜七世班禅为师，受比丘戒。于道光17年9月初1圆寂，时年22。
Tsultrim Gyatso, the tenth Dalai Lama, was born in Chamdo (eastern Tibet) on March 29 in the 21st year of the Jiaqing period as the son of Luo-sang-nian-za (father) and Nan-ka-bu-chi (mother). In 1822, he took his novice vows from the seventh Panchen Dan-bai-ni-ma 822 and received the enthronement ceremony on August 8 of the same year in Potala Palace. At the age of 13, he studied scriptures in Drepung Monastery and became a student of the seventh Panchen and took the vows of a fully ordained monk. He died on September 1 in the 17th year of the Daoguang reign at an age of 22.
第十一世克主嘉磋，道光18年9月初1生于西康泰宁寺附近，父名璀旺顿主，母名永仲補墀。1842年在布达拉宫举行坐床典礼。时政府派出的代表与西藏摄政关系恶化，皇帝惩罚了摄政，改由班禅管理西藏事务。1845年在西藏各界的请求下，班禅向皇帝辞去职务回到扎什伦布寺。1855年正月依圣旨接管政教，12月24日圆寂，时年18。
Kay Pergato, the eleventh Dalai Lama, was born near the Taining Temple on the 1st of the September in the 18th of the Daoguang period. His father’s name was Cui-wang-dun-zhu, and his mother Yong-zhong-bu-chi. In 1842, Kay Pergato was succeeded in the Potala Palace. At that time, because the relationship between the representative from the government and the Tibet Regency was worsened, the king changed his mind and appointed Panchen to administrate Tibet as a means of punishing the Tibet Regency. In 1845, at the request of all walks of life in Tibet, the Panchen Lama asked for a resignment and returned to Tashilhunpo Monastery. In January of 1855, Kay Pergato took over the administration of the religion and the governance in Tibet. In the same year, on 24th December, he passed away at the age of only 18.
第十二世事业海，咸丰6年12月初1生于阿喀精其附近。父名彭措才旺，母名泽仁玉仲。4岁时7月在布达拉宫举行坐床典礼。8岁时拜罗桑钦饶旺秀为师，受沙弥戒，18岁亲政，前往色拉、哲蚌、甘丹三大寺朝拜佛像，赴圣母湖、曲科甲寺巡礼，后又到南山桑耶寺等地讲经说法，直到1874年返回拉萨。20岁时的3月20日圆寂。
Dslegato, the twelfth Dalai Lama, was born on the 1st of December in the 6th of th Xianfeng period near rdzing-phyi. His father’s name was Peng-cuo-cai-wang, and his mother Ze-ren-yu-zhong. When he was four-year-old, he was succeeded in the Potala Palace in July. At the age of 8, he acknowledged Luo-sang-qin-rao-wang-xiu as a master and experienced Shamijie. He reigned Tibet when he was 18 and then paid respects to the three major monasteries: Sera, Drepung, and Ganden, went on pilgrimage to Our Lady of the lake and the Qu-ke-jia Temple, and later gave lectures to places like Samye Gompa etc. He returned to Lhasa in 1874 and passed away on the 20th of March at the age of 20.
第十三世土敦嘉磋，光绪2年5月初5生于朗敦村的一家农户。父名贡噶仁钦，母名罗桑卓玛。光绪3年正月11日剃度出家。光绪5年6月14日在布达拉宫举行坐床大典。光绪8年在大昭寺受沙弥戒。光绪14年发生英国侵略西藏的第一次战争。大师从11岁起开始学习“因明”，由色拉寺的罗桑索南和甘丹寺的罗桑彭措二人为参协巴，教授达赖学习辩论。18岁时开始学习显宗法义。20岁的正月11日在大昭寺受比丘戒。光绪21年8月8日开始亲政，身兼法王、藏王，总理西藏政治宗教重大事务。达赖亲政后，与驻藏大臣代表执行的投降政策形成尖锐对立，于光绪25年3月26日向光绪帝上了一道奏摺，要求清政府帮助解决西藏的军火与财政困难以便准备抵抗英国的侵略，遭到清廷拒绝。藏军在江孜对抗英国的战争失败后，为了避免达赖被英军俘获，经三大寺喇嘛及僧俗官员再三劝谏，达赖喇嘛于光绪30年秘密离开西藏，前往青海、内蒙转赴外蒙古，在库伦住了两年多时间。光绪32年4月由库伦启程返回西藏。光绪33年11月，清廷礼部降旨邀达赖到五台山朝佛，然后进京。达赖喇嘛便从塔尔寺启程，光绪34年到达五台山，是年8月3日到达北京，8月20日觐见慈禧太后和光绪皇帝。是年10月21日光绪驾崩，11月9日宣统继位，达赖应邀参加登基大典。11月28日，达赖喇嘛离京返藏，次年10月30日抵达拉萨。达赖喇嘛回到西藏后，与驻藏大臣关系极为恶化，遂导致川军入藏的事件。于是宣统2年2月12日出逃到印度避难，经过一番周旋，又返回拉萨，这时已是中华民国元年12月，清廷已经覆亡。达赖返藏后掌握了西藏政教权力。民国22年10月30日示寂，世寿58。十三世达赖一生以勤学闻名，以精诚研究经典而著称。在西藏僧俗大众的心目中，他对藏族政教事务的功绩和对众生安宁的造福，与五世、七世达赖齐名。大师通晓“兰礼”、“乌尔都”文，及汉、蒙、英等各种文字，不但精通佛学，还研究各种新学说，诸如政治学、法律学、经济学、天文学、音韵学、地理学等。
Tu-dun Pergato, the thirteenth Dalai Lama, was born on the 5th of May in the second year of the Guangxu period in a farmer’s home in Langdun Village. His father’s name was Gong-ge-ren-qin, and his mother Luo-sang-zhuo-ma. He became a monk in the third year of the Guangxu period. He was succeeded in the Potala Palace in the 14th of June in the fifth year in the Guangxu period and experienced Shamijie in the 8th year of the Guangxu period in Jokhang Temple. In the 14th year witnessed the first war that Britain invaded Tibet. Tu-dun Pergato started to learn ‘Yinming’ when he was 11, and he was taught debating by Luo-sang-suo-nan from the Sera Monastery and Luo-sang-peng-cuo from the Ganden Monastery. He started his learning of ‘Xianzongfayi’ at the age of 18, and when he was 20,he experienced Biqiujie in Jokhang Temple on the 11th of January. He started his reign over Tibet on the 8th of August of the 21st of the Guangxu period, being the highest governor of religion and Tibet and dealing with the political and religious affairs. After that, he against the surrender policy issued by the representatives of the government. In order to well-prepared to against the invasion from Britain, he proposed to Guangxu Emperor to ask for help to solve the arms and financial problems, but was rejected. After the failure of the war in Jiangzi that Tibetan army against Britain, to avoid being captured and listen to the advice from many experienced monks, Tu-dun Pergato secretly leave Tibet to Qinghai and Mongolia, and he lived in Kulun for two years. In April of the 33rd year, the Department of the Rites invited him to pay pilgrim to Wutai Mountain and then went to Beijing. From the Tar Temple, he reached Wutai Mountain in the 34th of the Guangxu period and on the 3rd of March, he arrived at Beijing and paid visits to Dragon Lady and Emperor Guangxu. In the same year, Emperor Guangxu was died on the 21st of October and was succeeded by Emperor Xuantong on the 9th of November when Tu-dun Pergato was also invited. On the 28th of November, he left for Tibet and reached Lhasa on the 30th of October in the next year. After he returned to Tibet, the relationship with the representatives of the government was worsened, which resulted in the army form Sichuan invaded Tibet. In the 2rd of Feb. of the 2rd year of the Xuantong period, he escaped to India, and later returned to Lhasa in December of the first year of the Republic of China when the Qing Dynasty had fallen down. He then took over the political and religious affairs in Tibet. He died on the 30th of October of the 22rd of the Republic of China at the age of 58. Tu-dun Pergato was well-known for his industry in learning for his whole life, especially his thoroughly study of the classics. In most Tibetan monks’ mind, his contributions to the political and religious affairs in Tibet as well as the peace in the world are equal to the fifth and the seventh Dalai. Tu-dun Pergato had a good command of ‘Lanxiao’ language, ‘Wuerdu’ language, Chinese, Mongolian and English. He knew Buddhism well, and he also studied a wide range of new disciplines, such as politics, laws, economics, astronomy, phonology and geography.
附 班禅世系表 Attachment: Table of Panchen Lamas
第一世 克主杰 明洪武18年4月初8生于后藏朶庸。正统3年2月21日圆寂，寿54。是宗喀巴大师的高足，第一世达赖的师长。
The first Panchen Lama: Khedrup Gelek Pelzang He was born in the Tsang region of central Tibet on April 8 of the 18th year of the Hongwu period and died on February 21 of the third year of the Zhengtong period at an age of 54. He is a pupil of Master Tsongkhapa and the commander of the first Dalai Lama.
第二世 梭囊却朗 译名福方象。正统4年正月15日生于后藏闻萨，弘治17年2月25日圆寂，寿66。
The second Panchen Lama: Sönam Choklang Translated as Fu-fang-xiang. He was born in Wensa in the Tsang region of central Tibet on January 15 of the fourth year of the Zhengtong period and died on February 25 in the 17th year of the Hongzhi period at an age of 66.
第三世 罗桑敦主 译名善慧义成。弘治18年正月初4生于后藏拉库。嘉靖45年2月23日圆寂，寿62。
The third Panchen Lama: Ensapa Lobsang Döndrup Translated as Shan-hui-yi-cheng. He was born in Laku in the Tsang region of central Tibet on January 4 in the 18th year of the Hongzhi reign and passed away on February 23 in the 45th year of the Jiajing period at an age of 62.
第四世 罗桑却吉坚赞 译名善慧法幢。隆庆元年4月15日生于藏绒楞主贾。1岁后去世。隆庆4年后复生其家。清康熙元年2月13日圆寂，寿93。
The fourth Panchen Lama: Lobsang Chökyi Gyalsten Translated as Shan-hui-fa-chuang. He was born in Tibetan on April 15 in the first year of Longqing’s reign and died at an age of 1. Three years later, he was born again into this family and passed away on February 13 in the first year of the Kangxi period at an age of 93.
第五世 罗桑耶歇 译名善慧智。康熙2年7月15日生于后藏沱贾，乾隆2年8月初5圆寂，寿75。
The fifth Panchen Lama: Lobsang Yeshe Translated as Shan-hui-zhi. He was born in Tuojia on July 15 in the second year of the Kangxi period and passed away on August 5 in the second year of the Qianlong period at an age of 75.
第六世 拔敦耶歇 译名祥智。乾隆3年11月1日生于乡札喜贼。乾隆45年圆寂于北平，寿43。
The sixth Panchen Lama: Lobsang Palden Yeshe Translated as Xiang-zhi. He was born in Township Zagreb on November 1 in the third year of the Qianlong reign and died in the 45th year of the Qianlong period at an age of 43.
第七世 敦必尼日 译名圣教日。乾隆47年4月初8生于后藏仰梅。咸丰3年正月初9圆寂，寿72。
The seventh Panchen Lama: Palden Tenpai Nyima Translated as Sheng-jiao-ri. He was born in Yangmei of the Tsang region on April 8 in the 47th year of the Qianlong period and died on January 9 in the third year of the Xianfeng period at an age of 72.
第八世 敦必旺曲 译名圣教自在。咸丰4年生于后藏沱贾。光绪8年7月16日圆寂，寿29。
The eighth Panchen Lama: Tenpai Wangchuk Translated as Sheng-jiao-zi-zai. He was born in Tuojia of the Tsang region in the fourth year of the Xianfeng period and passed away on July 16 in the eighth year of the Guangxu period at an age of 29.
第九世 却吉尼玛 译名法日。光绪9年生于西藏塔布。从第13世达赖出家受戒。民国26年12月1日圆寂于西康玉树，寿55。
The ninth Panchen Lama: Thupten Chökyi Nyima Translated as Fa-ri. He was born in Tabu, Tibet in the ninth year of the Guangxu period. He was ordained from the 13th Dalai Lama. He died on December 1 in the 26th year of the Republic of China at an age of 55.
第四章 结论 Chapter Four Conclusions
纵观西藏历史，除唐代以前，无一能脱离佛教关系，自松赞干布后勤求佛法建树弘扬。至元代行政之权发于寺院，政教合一由此开始。七十年后政权转入迦举派，而政教合一依旧。清初第五世达赖登法王位，统御西藏全境，迄今犹然。汉藏关系起自文成公主联姻。清与黄教关系尤其密切，以至达赖一举一动皆必奏准然后施行，因此就叫汉藏一家。
Throughout the history of Tibet, except for the periods before the Tang Dynasty, Tibet was closely rated to Buddihism; since Srongtsen Gampo, Buddhism was vigorously promoted in Tibet. When it came to the Yuan Dynasty, the administrative power was given to the temples and the theocracy thus begun. Seventy years later, the regime was handed down to the hands of Bka.hbrgyudpa but the theocracy was still inherited. In the early Qing Dynasty, the fifth Dalai Lama was crowned and governed the entire Tibet. The Sino-Tibetan relationship was established since the marriage of Princess Wencheng. The Qing Dynasty was especially closely related with Shamanism so that each move of Dalai Lama must get the approval of the Qing emperor before its implementation. This is the so-called “whether Han or Tibetan, we are all one family.”
我每当想教授学生西藏历史，苦于没有教本，关于西藏史的通行课本只有数行文字，今年上学期复需教授，于是根据藏文的佛教史、历代藏王纪等资料编成本书。
I always want to teach my students the history of Tibet but due to the absence of textbooks, this plan has been set aside for a long time. The common version of Tibetan history just has a few lines of words, so I complied this book based on the history of Tibetan Buddhism and the biographies of generations of Dalai Lamas and Panchen Lamas to benefit my students in the first semester of this year.
中华民国29年释迦牟尼如来圣诞节写于缙云山编译处。
Compiled and translated by Sakyamuni Tathagata in Jinyun Mountain at Christmas in the 29th year of the Republic of China.
终
The end.