In the present article the spread of the main theological texts, like the Jerusalem Typikon, the Skete Typikon, as well as texts, which explain the monastic tradition and the role of the monastic centers in this process, are discussed. The transmission of the Jerusalem Typikon is carried out in two ways: the diffusion of the text as one single whole and as part of the text in the composition of the related to them liturgical books, particularly Horologions (Books of Hours). The appearance of the oldest Russian translation of the Jerusalem Typikon in the coenobitic (koinovion) monasteries in different regions of the Rus’ is related to the efforts of the ecclesiastical – political influence of Moscow at the end of the 14th – 15th centuries, and it is one of the variants of realization of this influence. Already in the 15th century in the Rus’ there are different versions of the Jerusalem Typikon so in textual, as in linguistics degree. At that time in Russia the trend of expansion of the Jerusalem Typikon content, including liturgical and disciplinary articles in it appears. In the 15th century occurs the accession in it of the Skete Typikon, which was composed in the hesychast Athonite – Tărnovo circles, and which accompany works of st. Gregory Sinaites. The insertion of the Skete Typikon in the composition of the Jerusalem Typikon provided a widespread in the Moscovite writings and made possible the big popularity of the sketes in the Russian culture, as well as influenced to a large degree the type of the Russian’s piety of the 17th century. The attribution of the origins of the articles, accompanying the Skete Typikon in the Slavic literature, appears as an important task for the understanding of the hesychast tradition.