Kangyur (Dege edition). Moral discipline. Vinaya
1. Moral discipline. Base
Tib. 'dul ba gzhi
It consists of one hundred and nine chapters. It occupies a volume from the first to the fourth. Clarifies personally Sakyamuni. Translators - Kashmir sage Sarvadzhnyadeva, Indian sage Vidyakaraprabha, Kashmir sage Dharmakara and translator Bende Palgyi hLyunpo. Later correct - Indian sage Vidyakaraprabha and translator Bende Paltseg. Location ka 1b1 - nga 302a5.
2. Sutra of individual liberation
Tib. so sor thar pa'i mdo
The text consists of two sections. It is a brief description of the two hundred and fifty three vows of monk. Translated and verified by teacher Jinamitra and translator Bende Cogro Lui Gyaltshen. Location - ca 1b1-20b7.
3. Moral discipline. Divisions
Tib. 'dul ba rnam par 'byed pa
The text consists of eighty-three sections. Translators - Kashmir teacher Jinamitra and translator Bende Lui Gyaltsen. Location - ca 21a1 - nya 269a6.
4. Sutra individual liberation nuns
Tib. dge slong ma'i so sor thar pa'i mdo
The text consists of two sections. The text describes the three hundred sixty-four vows nuns. Translators - teacher Jinamitra and translator Bende Chogro Lui Gyaltsen. Location - ta 1b1-25a7.
5. The moral discipline of nuns. Divisions
Tib. dge slong ma'i 'dul ba rnam par 'byed pa
The text consists of twenty eight sections. Translators - Kashmir sage Sarvajnya-deva, Dharmakara, the Indian teacher Vidyakara-Prabha and translator Bende Palgyi hLyunpo. Correctors - Indian sage Vidyakara-Prabha and translator Bende Paltseg. Later Kyungao and Shakya Pal have removed all ambiguities. Location - ta 25b1-328a6.
6. Moral discipline. Small base
Tib. 'dul ba phran tshegs kyi gzhi
The text consists of fifty-nine chapters. The text has been transferred to Indian mentor Vidyakara-Prabhu, Sri Dharma Bhadra and translator Bend Paljor. At first, many different translators translate the text, but in view of the discrepancies and errors appearing text appeared somewhat spoiled. Later Neten Darma Senge again brought the four sections of the text, and they were distributed to different churches. Monk Tshultrim Yontenom been added to the text of the examples. So that the text began to spread in several different ways. Location - tha 1b1-da 333a7.
7. Moral discipline. Higher text
Tib. 'dul ba gzhung bla ma
The text consists of twelve parts. These twelve sections are not entirely complete or finished, although there being obtained in two stages - ten sections and two. In fact, this text is a small part of the text, which is supposed to have existed before. It is fully included in the following text. In addition, here in the translation was not a translator, from which one can conclude that the transfer could be carried out at different times. Due to the fact that the earlier translations of the text of the relevant examples were made of poor quality, then there was a lot of doubt and error in the understanding of the text. And so later Neten Darma Senge, being in the temple Olgё, re-translated the four sections that departments concerned moral discipline nuns. Somewhat later the temple Yutsang mentor Dzhangchhub Senge some errors have been eliminated with regard to the rules of supply. Later, in the Samye Monastery, the monk Tshultrim Yontenom were discovered some additional parts of the text. Also, the entire text has been supplemented by examples, which brought the main holder of the rules of monastic discipline Vangchhug Tshultrim. And then they were completely eliminated all discrepancies. And in this way the text was distributed. At one time it was believed that this text is not perfect. But Tibetan uttara word can be translated as bla ma and how dam pa. From the point of view of the examples presented in the two texts, both are sufficiently well translated. The reason that some of the texts were translated poorly was that, depending on what used comments interpreted text. Also, according to the instructions of the teachers of the past, because of the Brahmin, whose name in Tibetan sounds like Gyalsche Gyalpo, it was inflicted a lot of damage Teaching. Some mortars were destroyed and burnt some of the library, many monks were killed and a large number of texts from the teachings of the Buddha were burned. Later, the monks from different places were again assembled all the scriptures Tripitaka. But the text of the 'dul ba gzhung bla ma were found. And some texts were listened to and studied in Kashmir, after which the monks came back and tried to restore their memory. But this is not possible, because they remember only a small part. And it was written only that they were able to remember. Still later, due to the fact that the meaning of the words were not the same, text straightens long time on the basis of the analysis. Thus it was made on the basis of re-drafted text 'dul ba gzhung bla ma. This is a brief description of how, step by step, there is again the Doctrine of the monastic discipline sootvettvii with instructions Tsyunpa Yonten Y. Thus monks slowly restored texts' dul ba gzhung bla ma. And that is why he is considered somewhat imperfect, but thanks to the efforts he was released from a variety of errors and discrepancies. And even in this form it became the basis of the practice of monastic discipline in Tibet. And to some extent, it has been further straightened through examples that brought the monk Jampa Young and thanks to another text that was brought by monks from Kashmir. Location - na 1b1-92a7.
8. Moral discipline. Higher text
Tib. 'dul ba gzhung dam pa
The text consists of sixty-five sections. Presumably in India there were several texts with a similar name, but differ in the number of stanzas. But in the Tibetan language text size is three thousand verses taken from incomplete text in twelve sections, and fifteen thousand nine hundred stanzas. But as in the Tibetan language has only fifty-three sections, it contains nineteen thousand five hundred stanzas. That is, it can be assumed that the full text is divided into two - 'dul ba gzhung dam pa and' dul ba gzhung bla ma. This text was drafted in Samye Monastery in times Jangchub Senge. To work on his correction was also invited Dharma Senge out of the temple Olga, which corrected the four sections. They were made up of some examples. Also, there have been included many texts stored in other churches and so on. Location - na 92b1 - pa 313a5.