Chinese
དོ་སྡེ་བའི་大导师尊者吉祥贤等人出现，他们弘扬了声闻乘。其中，尊者法救、妙音、世友、佛天这四位被称为分别说部的大导师，据说每位都有数百万弟子。分别说部的教典是“三连环”和“百诀”，这些都是由大导师们弘扬的。这里的法救是收集偈颂的法救，这里的世友也是著作论典的世友，以及阐述宗义差别的轮转者世友，这两个世友只是名字相同而已，不要混淆。根据《密集金刚》圣者次第的记载，邬仗那国出现国王毗苏羯磨也应与旃檀护王同时代。当时，俱卢国出现一位名叫婆罗门法护的人，他在那些地区附近建造了一百零八座佛堂，作为所有宣讲大乘佛法者的法座。在哈斯德纳布拉城，一位名叫婆罗门精进的人，拥有丰富的财富，也建造了一百零八座佛堂，作为一百零八位持律说法者的法座。当时，东方邦嘎拉国出现了一位名叫哈里旃陀罗的国王，他是旃陀罗种姓的始祖，依靠密咒道获得了成就，显示所有的宫殿都是由五种珍宝制成的，铁墙上显现出三界的影像，享用着与天神财富相当的财富，与成千上万的眷属一起获得了持明者的果位。吉祥萨拉哈或大婆罗门罗睺罗在婆罗门的行为中安住时，出现了五百位瑜伽行导师，据说最终在他的一生中，除了《十万颂般若经》外，几乎所有的大乘经典都出现了。婆罗门罗睺罗时代的第十个故事。
English
The great teachers of the Do-de-ba, such as the venerable Palden, appeared and propagated the Sravaka Vehicle. Among them, the venerable Dharmaraksha, Ghoshaka, Vasumitra, and Buddadeva are known as the four great teachers of the Vaibhashika school, each said to have had hundreds of thousands of disciples. The Vaibhashika scriptures are the "Three Linked Chains" and the "Hundred Instructions," which were expanded by these great teachers. The Dharmaraksha here is the Dharmaraksha who compiled the Udanavarga, and the Vasumitra here is also the Vasumitra who authored treatises, and the Vasumitra who made the wheel of distinguishing the differences in tenets. These two Vasumitras are only the same in name, so do not confuse them. According to the history of the Arya cycle of Guhyasamaja, the appearance of King Visukalpa in the country of Uddiyana should also be considered contemporary with King Chandanaraksha. At that time, a Brahmin named Dharma Rakshita appeared in the country of Kuru, and he built one hundred and eight Buddhist temples near those regions, which served as the dharma seats for all those who taught the Mahayana Dharma. In the city of Hastinapura, a Brahmin named Perseverance, who was endowed with abundant wealth, also built one hundred and eight temples, which served as the dharma seats for one hundred and eight Vinaya-holders and Dharma teachers. At that time, in the eastern country of Bangala, a king named Harichandra appeared, who was the first of the Chandra lineage, attained siddhi through the mantra path, showed that all the palaces were made of five kinds of precious jewels, caused the images of the three realms to appear on the iron walls, enjoyed wealth equal to that of the gods, and attained the state of a Vidyadhara with thousands of attendants. When the glorious Sarahapa or the great Brahmin Rahula was abiding in the conduct of a Brahmin, those five hundred Yogachara teachers appeared, and it is said that eventually, during his lifetime, almost all the Mahayana sutras except the Hundred Thousand Prajnaparamita appeared. The tenth story of the time of the Brahmin Rahula.
Chinese
息毕哦。 在那之后，学诚那嘎尔诸（龙树）弘扬佛法，尤其弘扬中观之理。也极大地利益了声闻乘行者。特别是，很多破戒的比丘和沙弥在僧团中拥有很大的权力，（龙树）将他们全部驱逐出去，据说有八千之多。他成为了所有僧团的首领。就在那时，僧人嘎瓦、僧人丹巴德和僧人扬达真松确，他们确立了瑜伽行唯识宗的传统，也著作了相应的论典。在讲解阿赖耶识的时候，称呼这三位僧人为先前的瑜伽行者，原因在于将无著昆仲视为后来的瑜伽行者，以此来表明他们不是无著昆仲的追随者。之后，龙树论师在吉祥那烂陀寺，为五百位大乘法师，依靠炼金术的配方，长期提供生活所需。之后，他修持了女神旃稚迦。有一次，女神想要将论师带到空中，带往天界。论师说：“我追求的不是前往天界。我修持你，是为了在佛法存在期间，为大乘僧团提供生活所需。”因此，女神化身为一位高贵的婆罗门种姓女子，居住在那烂陀寺附近的西部。论师在由石头建造的极高的文殊菩萨殿堂的巨大墙面上，打入了一根人能抬动的巨大森丹木橛。并嘱咐说：“在这根木橛变成灰烬之前，你都要为僧团提供生活所需。”因此，十二年间，（女神）以一切资具供养僧团。最终，一位恶劣的侍者沙弥，多次在她身上打上欲望的时间标记，但她始终一言不发。有一次，她说：“当这根森丹木橛变成灰烬时，我们再相会。”那个恶劣的沙弥用火烧毁了森丹木橛，使其化为灰烬，女神随即消失不见。之后，论师为了弥补，在一百零八座寺庙中，建立了一百零八座大乘佛法的法座。在那里，黑怙主
English
Zhi Pi O. After that, the teacher Nagarjuna upheld the teachings, especially promoting the Madhyamaka doctrine. He also greatly benefited the Shravakas. In particular, many monks and novices who had broken their vows and held great power within the Sangha were expelled from their positions, reportedly numbering around eight thousand. He became the leader of all the Sangha communities. At that time, the monks Gawa, Dampa De, and Yangdak Dentrue established the tradition of Yogachara-Cittamatra and composed treatises accordingly. When explaining the Alaya-vijnana, these three monks are referred to as the earlier Yogacharas because Asanga and Vasubandhu are considered the later Yogacharas, thus clarifying that they were not followers of Asanga and Vasubandhu. Then, the teacher Nagarjuna, at the glorious Nalanda Monastery, provided sustenance to five hundred Mahayana Dharma teachers for many years by relying on the formula of alchemy. After that, he practiced the goddess Chandika. Once, the goddess attempted to carry the teacher into the sky and lead him to the heavenly realm. The teacher said, "I do not seek to go to the heavenly realm. I practiced you for the purpose of providing sustenance to the Mahayana Sangha for as long as the teachings remain." Therefore, the goddess transformed into a noble Brahmin woman and resided in the western part near Nalanda. The teacher erected a large Sengdeng wooden stake, which could be lifted by a person, on the huge wall of the Manjushri temple made of stone, which was very tall. He instructed, "Until this stake turns to ashes, you shall provide sustenance to the Sangha." Therefore, for twelve years, she offered all necessities to the Sangha. Eventually, a wicked attendant novice repeatedly marked her with times of desire, but she remained silent. Once, she said, "When this Sengdeng wooden stake turns to ashes, we shall meet again." That wicked novice burned the Sengdeng wooden stake with fire, turning it to ashes, and the goddess immediately disappeared. After that, the teacher, in order to compensate, established one hundred and eight Mahayana Dharma seats in one hundred and eight temples. There, the Great Black One
Chinese
又建造佛像，交付守护佛法的重任。另外，在金刚座（菩提伽耶）的菩提树遭受大象侵害的时候，在菩提树的背后做了两块石碑，多年没有发生侵害。后来又发生侵害，就在石碑上建造了黑色大自在天骑着狮子、手持短矛的像，多年都有效。后来又发生侵害，就用石头网围起来，外面建造了一百零八座神变塔。为吉祥的哲蚌寺的佛塔建造铁围墙，铁围墙内建造了一百座佛殿。金刚座（菩提伽耶）东面发生大水灾的时候，在七块岩石上雕刻了巨大的能仁寂默像，面朝外，作为防水堤坝，挡住了水灾，被称为“水坝能仁七尊”。“水坝”是防水堤坝的名称。有人说把水中显现的影像复制下来，这实在是愚昧之谈。说这发生在调伏邬陀衍王的时候，这与律藏明显相违背。这两者都清楚地显示了自己的真相。与此大致同时，在邬荼毗湿国，国王穆ñ扎及其一千眷属获得了持明者的成就之身。在西方摩腊婆的一个叫多荼哈日的地方，国王博吉提婆及其一千眷属隐身不见等等，所有进入密咒道的人，没有一个没有获得成就的。当时，圣者迎请了许多陀罗尼和十万颂的《般若波罗蜜多》，小乘行者们说这是龙树所著。此后，就没有新的大乘经出现。为了驳斥小乘有部宗的争论，造了《理聚五论》等。藏地的历史中记载，名叫比丘德协的人为了驳斥大乘，造了一部名叫《理饰》的论典，有十二俱胝颂，但这只是传言的错误，印度历史的三部著作都一致记载为一万二千颂。东方巴吒卫萨底布康国和邬荼毗湿国和
English
Also, images of the Buddha were built, and the responsibility of protecting the Dharma was entrusted. Furthermore, once when the Bodhi tree in Vajrasana (Bodh Gaya) was being harmed by elephants, two stone pillars were erected behind the Bodhi tree, and for many years no harm occurred. When harm occurred again, a large black Mahadeva riding a lion and holding a lance was erected on the stone pillars, which proved beneficial for many years. When harm occurred again, it was surrounded by a stone lattice fence, and one hundred and eight stupas with deities were built outside. An iron fence was built around the stupa of glorious Drepung, and one hundred temples were built inside the iron fence. When a great flood occurred on the eastern side of Vajrasana (Bodh Gaya), large images of Shakyamuni were carved on seven rocks, facing outwards, as a dam, which averted the flood and were known as the "Seven Buddhas of the Dam." "Dam" is the name for a water barrier. To say that the images appearing in the water were copied is foolish talk. To say that this occurred at the time of subduing King Udayana is in direct contradiction to the Vinaya. Both of these clearly reveal their own truth. At about the same time, in the country of Uti-bisha, King Muñja and his thousand attendants attained the body of a Vidyadhara. In a place called Doda-hari in the western Malava region, King Bhojideva and his thousand attendants became invisible, and so on. There was not a single person who entered the path of mantra who did not attain accomplishment. At that time, the Holy One invited many dharanis and the "Perfection of Wisdom in One Hundred Thousand Verses," and the Shravakas said that it was composed by Nagarjuna. After that, no new Mahayana sutras appeared. In order to refute the arguments of the Shravaka Vaibhashikas, he composed the "Five Collections of Reasoning" and so on. Tibetan histories record that a monk named Debyed composed a treatise called "Ornament of Reasoning" with twelve kotis of shlokas to refute the Mahayana, but this is a mistaken rumor. Three Indian historical texts agree that it was twelve thousand shlokas. The eastern Pata-vesati-pukkam country and the Odi-bisha and
Chinese
在孟加拉和拉达地区也建造了许多寺庙。当时，在摩揭陀国的婆罗门苏毗湿奴，在那烂陀寺建造了一百零八座寺庙。为了大小乘的教法不衰败，建立了拥有一百零八位母神的法座。圣者龙树晚年前往南方，降伏了国王德协，长期弘扬佛法。在南方德瓦利的地区，有婆罗门玛度和苏普拉玛度，他们拥有无法想象的财富。导师与他们两人辩论婆罗门教义，婆罗门甚至无法达到导师智慧的百分之一，包括四吠陀和十八明处等。两位婆罗门说：婆罗门之子精通三吠陀，通晓所有论典，为何要做释迦的出家人？导师讲述了非吠陀的赞颂和佛法的赞颂，他们更加信服，于是供养大乘。导师赐予他们明咒，但第一个人没有成就妙音天女，第二个人没有成就财续佛母。他们两人都供养了两百五十位大乘法师。第一个人甚至在一两天或三天内抄写十万颂的《般若波罗蜜多》。因此，他向僧侣们赠送了许多经卷。第二个人则用一切资具供养。之后，这位导师通过听闻、讲说、禅修、建造寺庙、为僧团提供生活所需、利益非人和降伏外道等一切途径来守护圣法，因此对大乘佛教的恩德无可比拟。关于大婆罗门和圣者龙树的真实传记，如同七传承的传记宝藏之源的故事已经讲述完毕，应在那里了解。国王德协也活了一百五十年左右。关于这位导师的寿命，有两种说法，一种认为不到六百七十一年，另一种认为不到六百二十九年。第一种说法...
English
In the regions of Bengal and Radha, many temples were also built. At that time, in Magadha, the Brahmin Subhishnu built one hundred and eight temples at the glorious Nalanda. In order to prevent the decline of the teachings of both the Greater and Lesser Vehicles, he established a Dharma seat with one hundred and eight mother goddesses. In his later years, the noble Nagarjuna went to the south, subdued King Deva, and propagated the Dharma for many years. In the southern region of Devali, there were Brahmins Madhu and Supramadhu, who possessed unimaginable wealth. The master debated the Brahmin doctrines with them, and the Brahmins could not even reach one percent of the master's wisdom, including the four Vedas and the eighteen branches of knowledge. The two Brahmins said: "Why does a Brahmin's son, who is proficient in the three Vedas and has mastered all the treatises, become a Shākya renunciant?" The master spoke of the praises of non-Vedic teachings and the praises of the Dharma, which made them even more faithful, and they offered to the Mahayana. The master bestowed mantras upon them, but the first one did not attain Saraswati, and the second one did not attain Vasudhara. Both of them offered to two hundred and fifty Mahayana Dharma speakers. The first one even wrote the hundred thousand verse Prajñāpāramitā in one, two, or three days. Therefore, he gave many scriptures to the monks. The second one offered with all kinds of necessities. After that, this master protected the sacred Dharma through all means such as listening, teaching, meditation, building temples, providing sustenance to the Sangha, benefiting non-humans, and refuting heretical opponents, thus his kindness to the Mahayana teachings is unparalleled. The true biography of the great Brahmin and the noble Nagarjuna, like the story of the source of the treasure of the biographies of the seven lineages, has already been told, and should be understood there. King Deva also lived for about one hundred and fifty years. Regarding the lifespan of this master, there are two views, one that it was less than six hundred and seventy-one years, and the other that it was less than six hundred and twenty-nine years. According to the first view...