Chinese
而且三藏每一藏都有十万颂，像那样建造了成千上万座。每一座又都供养了不可思议的供品。在巴连弗邑城，出现了阿罗汉不与时俱的圣者阿湿矩波多，他是修持八解脱者。他宣讲佛法，因此出现了圣者喜友等阿罗汉，也出现了许多见到真谛者。在西方，出现了国王拉克沙·阿湿瓦，他也为佛教做了很多事情。在西南方的索拉什特拉地方，有一位婆罗门种姓的里格丹。当时，他听说在安嘎地方出生的伟大的上座部阿罗汉难陀持有大乘佛法，为了听闻大乘佛法，便迎请了他。那个时代，在不同的地方，同时出现了无数宣讲大乘佛法的善知识。他们也都各自从圣观世音、秘密主、妙吉祥、慈氏等处听闻佛法，获得了法脉的禅定。大德阿毗达尔迦、毗伽达拉伽达瓦扎、迪比亚嘎拉古波多、罗睺罗弥陀罗、智然达拉、大居士桑嘎达拉等约五百位说法者出现了。圣者宝积经法类十万颂，有一千个集合；圣者华严经法类十万颂，有一千品；圣者楞伽经二万五千颂；致密庄严经一万二千颂；正法集经一万二千颂等部分经典，也以天、龙、乾闼婆、罗刹等不同处所，多半是从龙宫中出现的样式出现。那些上师们大部分也是由那位婆罗门迎请的。拉克沙·阿湿瓦国王听到这个消息后，生起了极大的信心，想要迎请那五百位说法者，便问大臣们：说法者有多少？五百位。听法者有多少？五百位。国王心想：说法者
English
Moreover, each of the three baskets contained a hundred thousand shlokas, and thousands upon thousands of such were built. And for each of those, unimaginable offerings were made. In the city of Pataliputra, there arose an Arhat who did not conform to the times, the noble Ashvagupta, who meditated on the eight liberations. Because he taught the Dharma, Arhats such as the noble Gayananda and others appeared, and many who saw the truth also appeared. In the west, there arose a king named Laksha Ashva, and he too did much for the Buddha's teachings. In the southwest, in the land called Saurashtra, there was a Brahmin named Rigdzin. At that time, he heard that the great elder Arhat Nanda, who was born in the land of Anga and held the Mahayana Dharma, was there. In order to hear the Mahayana Dharma, he invited him. At that time, countless virtuous friends who taught the Mahayana Dharma appeared simultaneously in various lands. All of them heard the Dharma from the noble Avalokiteshvara, the Lord of Secrets, Manjushri, Maitreya, and others, and they all attained the samadhi of the Dharma lineage. About five hundred Dharma teachers appeared, including the great monk Abhitarka, Vigataragadwaja, Divyagaragupta, Rahulamitra, Jnanatala, and the great lay devotee Sanghatala. The noble Ratnakuta Sutra, with a hundred thousand verses and a thousand assemblies; the noble Avatamsaka Sutra, with a hundred thousand verses and a thousand chapters; the noble Lankavatara Sutra, with twenty-five thousand verses; the Ghanavyuha Sutra, with twelve thousand verses; the Saddharmasamgraha Sutra, with twelve thousand verses, and other sections of the sutras, also appeared in the manner that they mostly came from the land of the Nagas, from various places such as gods, nagas, gandharvas, and rakshasas. Most of those teachers were also invited by that Brahmin. When King Laksha Ashva heard this news, he developed great faith and wanted to invite those five hundred Dharma teachers, so he asked his ministers: How many Dharma teachers are there? Five hundred. How many listeners are there? Five hundred. The king thought: Dharma teachers
Chinese
因为觉得人多学生少，所以在名为阿布的山顶上建造了五百座寺庙，每座寺庙都邀请了一位说法者，用所有物品供养。国王自己的眷属中，有五百位信仰坚定、头脑聪慧的人出家，让他们听闻大乘佛法。之后，国王想要书写经书，便问道：大乘的经藏有多少？虽然总体上无法衡量，但现在有十万个十万。国王说：虽然多，但也要书写，于是全部书写完毕，献给僧侣们。之后，在末世之时，将所有经书迎请至吉祥那烂陀寺。在那里，行持大乘的僧侣三千五百人，都是持有无数经部，智慧无碍，获得安忍的人，全部都在人们面前稍微展示神通和神通游戏的。因此，当大乘的名声传遍四方时，声闻乘的人无法理解，便诽谤说大乘不是佛陀的教诲。那些大乘行者也都是瑜伽行唯识宗的人，他们以前在十八部派各自出家，所以大多与他们一起居住，即使在成千上万的声闻乘中只有一位大乘行者，声闻乘的人也无法压制他们。当时，在摩揭陀国，出现了婆罗门高僧成就自在和快乐施主这两兄弟，他们家族的神是供奉大自在天，他们两人都精通内外两种宗义。然而，高僧成就自在心存怀疑，也认为大自在天好，而快乐施主只信仰佛陀，在母亲的催促下，修成了神足通，前往雪山之王冈底斯山，在大自在天之处，见到了白色的牛群，以及乌摩天女采花等景象。最终，见到了大天神坐在狮子座上说法。象头神将他们两人抓在手中，
English
Thinking that there were many people but few students, he built five hundred monasteries on the summit of a mountain called Abu, and invited one preacher to each of them, providing them with all necessities. Five hundred of the king's own retinue, who were faithful and intelligent, were ordained and made to listen to the Mahayana teachings. Then, the king wanted to write scriptures and asked, "How much is the Mahayana canon?" Although it is generally impossible to measure, there are now one hundred thousand sets of one hundred thousand. The king said, "Although it is much, it must be written," and he had it all written and offered to the monks. Then, at the end of time, all the scriptures were invited to the glorious Nalanda Monastery. There, the three thousand five hundred monks who practiced the Mahayana were all holders of countless sutras, with unobstructed wisdom, and having attained patience, all of them slightly displayed miracles and the play of clairvoyance in front of the people. Therefore, when the fame of the Mahayana spread in all directions, the Shravakas could not understand it and slandered it, saying that the Mahayana was not the teaching of the Buddha. Those Mahayana practitioners were all Yogachara Chittamatrins, and they had previously been ordained in each of the eighteen schools, so they mostly lived together with them, and even if there was only one Mahayana practitioner among thousands of Shravakas, the Shravakas could not suppress them. At that time, in Magadha, there appeared two Brahmin brothers, the high priest Siddhesvara and Sukhadayaka, whose family deity was the great Ishvara, and both of them were known to be skilled in both internal and external doctrines. However, the high priest remained doubtful and also thought that the great Ishvara was good, while Sukhadayaka only had faith in the Buddha. Urged by his mother, he accomplished swift feet and went to Mount Kailash, the king of mountains, and in the abode of the great Ishvara, he saw white herds of cattle and the goddess Uma picking flowers, and so on. Finally, he saw the great god himself sitting on a lion throne and teaching the Dharma. The Lord of Hosts took the two of them in his hands,
Chinese
放在大自在天面前。过了一段时间，从意海中飞来五百阿罗汉，大自在天向他们顶礼、洗脚、供养伞盖，并听闻佛法。在那里，他们得知成为佛教徒是好的，但当他们询问时，大自在天说：“解脱只存在于佛陀的道路上，其他地方没有。”这两人非常高兴，回到了自己的国家。他们抛弃了婆罗门的装束，认真地接受了居士僧人的戒律，精通了所有乘的佛法，为了区分佛教徒和外道徒的优劣，高僧撰写了《殊胜赞》，善作者撰写了《胜天赞》。他们在所有的集市和王宫中宣扬，以至于该国的大部分人民都吟唱这些赞歌。高僧兄弟在金刚座（菩提伽耶）为五百声闻比丘提供生活所需，并在那烂陀供养五百大乘佛教徒。那烂陀是过去圣者舍利弗出生的地方，也是舍利弗最终与八万四千阿罗汉眷属一起涅槃的地方。期间，婆罗门村庄空无一人。阿育王国王对圣者舍利弗的佛塔进行了广泛的供养，并建造了一座大型佛教寺庙。后来，五百位大乘正士商议决定，如果在圣者舍利弗的住所宣讲大乘佛法，那么对于大乘佛教徒来说，佛法将会非常兴盛。如果在目犍连的住所宣讲，虽然会变得有权势，但佛法本身不会增长。他们观察到这些迹象后，婆罗门导师兄弟建造了八座寺庙，并在其中放置了大乘的所有经典。因此，最初建立那烂陀寺的是阿育王，使四法兴盛的是五百位导师和高僧兄弟，使其扩大的是善护，使其非常扩大的是龙树。这是关于大乘佛教开始非常兴盛的故事，第十三则。 在那之后是国王旃
English
It was placed before the Great Lord. After some time, five hundred Arhats flew from the Ocean of Mind, and the Great Lord bowed to them, washed their feet, offered umbrellas, and listened to the Dharma. There, they learned that becoming Buddhists was good, but when they inquired, the Great Lord said, "Liberation exists only on the path of the Buddha; it is not found elsewhere." The two were overjoyed and returned to their own country. They abandoned their Brahmin attire and sincerely took the vows of lay monks, becoming proficient in the Dharma of all vehicles. In order to distinguish the merits and demerits of Buddhists and non-Buddhists, the elder monk composed the "Praise of Excellence," and the benefactor composed the "Praise of Being Superior to the Gods." They proclaimed these in all the marketplaces and royal palaces, so much so that most of the people of the country sang these praises. The elder monk brothers provided sustenance to five hundred Shravaka monks at Vajrasana (Bodh Gaya), and they made offerings to five hundred Mahayana Buddhists at Nalanda. Nalanda is the place where the noble Shariputra was born in the past, and it is also the place where Shariputra eventually passed into Nirvana with eighty-four thousand Arhats. In the interim, the Brahmin village was deserted. King Ashoka extensively venerated a stupa of the noble Shariputra and built a large Buddhist temple. Later, five hundred Mahayana righteous teachers deliberated and decided that if the Mahayana Dharma were taught at the abode of the noble Shariputra, then the Dharma would become very prosperous for the Mahayana Buddhists. If it were taught at the abode of Maudgalyayana, it would only become powerful, but the Dharma itself would not grow. Having observed these signs, the Brahmin teacher brothers built eight temples and placed all the Mahayana scriptures within them. Therefore, the one who initially established the Nalanda monastery was Ashoka, the ones who made the four Dharmas flourish were the five hundred teachers and the elder monk brothers, the one who expanded it was Sragachenzin Zangpo, and the one who made it very extensive was Nagarjuna. This is the thirteenth story about the time when the Mahayana began to flourish greatly. After that is King Chan
Chinese
名為丹迥者統治了太陽下的國土。據說那位國王普遍能活到兩百五十歲，統治國家也約一百二十年。他特別供養寺廟和僧團，除此之外，沒有關於他對佛教做出其他貢獻的記載。當時，一位名為因陀羅德魯瓦的婆羅門，是國王的朋友，他通過修行成就了天神因陀羅。他請求因陀羅解釋語法，並將其所說的記錄下來，這就是著名的《因陀羅聲明》（梵文天城體：इन्द्र व्याकरण，梵文羅馬擬音：Indra Vyākaraṇa，漢語字面意思：因陀羅語法）。其中有兩萬五千頌，被稱為天神所教的語法。大約在國王登基之時，偉大的班智達，婆羅門聲明論師善護來到了那爛陀。他從一位名為黑衣僧人的比丘那裡受了具足戒，並聽聞了聲聞乘的律藏。也有人說他從聲明論師光比丘那裡受了具足戒，而那位比丘的堪布是黑衣僧人。但這裡的黑衣僧人並非傳承中的那位。班智達也從一些導師那裡聽聞了唯識等大乘佛法，但主要是從秘密主等本尊神那裡聽聞了大乘的經續，從而弘揚了中觀的見解。與這位班智達同時期，約有八位偉大的比丘，如比丘蓮花藏和嘎納薩拉等，他們都宣講中觀的見解。一位名為帕拉卡薩達瑪瑪尼的比丘親眼見到了聖者除蓋障菩薩，並獲得了對無生法的忍。他從地下的世界迎請了聖者大集經，其中有十萬品。此外，最初的五百位班智達的許多弟子也迎請了許多以前未曾弘揚的經續，直到此時，事續、行續、瑜伽續三續部的所有續部，以及密集金剛、佛陀和合、幻化網等無上瑜伽部也都有了。大約在那個時候，在納瓦格拉哈拉（Navagraha，九曜城）城中，有一位名為比丘大精進者，在瓦拉納西地區，有一位分別說部的偉大比丘佛天，在克什米爾地區，有
English
A person named Dhenkyong ruled the kingdom under the sun. It is said that the king generally lived to be two hundred and fifty years old and ruled the country for about one hundred and twenty years. He especially offered to temples and sanghas. Other than that, there is no record of him making any other contributions to the Buddhist teachings. At that time, a Brahmin named Indra Dhruva, a friend of the king, attained the accomplishment of the deity Indra through practice. He requested Indra to explain grammar, and he wrote down what Indra said, which became known as the "Indra Vyakarana" (Sanskrit Devanagari: इन्द्र व्याकरण, Sanskrit Romanization: Indra Vyākaraṇa, Chinese literal meaning: Indra Grammar). It contains twenty-five thousand shlokas and is called the grammar taught by the gods. Around the time when the king ascended the throne, the great scholar, the Brahmin Grammarian Sgra Gcan 'dzin bZang po, came to Nalanda. He received full ordination from a bhikshu named Black Robed Monk and listened to the Vinaya Pitaka of the Shravaka vehicle. Some say that he received full ordination from the bhikshu Sgra Gcan 'dzin 'od, and that bhikshu's Khenpo was the Black Robed Monk. But this Black Robed Monk is not the one in the lineage. The scholar also listened to Mahayana teachings such as Vijnaptimatrata from some teachers, but mainly he listened to the sutras and tantras of the Mahayana from deities such as Guhyapati, and thus promoted the Madhyamaka view. At the same time as this scholar, there were about eight great bhikshus who taught the Madhyamaka view, such as Bhikshu Kamalagarbha and Ghana Sala. A bhikshu named Prakasadharma Mani directly saw the face of the noble Sarvanivaranaviskambhin and obtained forbearance of the unborn dharma. He invited the noble Mahasamucchaya Sutra, which has one hundred thousand chapters, from the world beneath the earth. In addition, many disciples of the first five hundred scholars also invited many sutras and tantras that had not been previously propagated. Until this point, all the tantras of the three Kriya, Carya, and Yoga tantras, as well as Guhyasamaja, Buddha Samayoga, Mayajala, and other Anuttarayoga tantras, were also present. Around that time, in the city of Navagraha, there was a bhikshu named Bhikshu Great Diligence, in the Varanasi region, there was a great bhikshu of the Vaibhashika school, Buddha Deva, and in the Kashmir region, there were