Chinese
所有的赞颂之声也遍布所有地方，甚至连歌舞者和喜剧演员也都在吟唱，因此地方的所有民众都自发地对佛陀生起信仰。仅仅依靠赞颂，对于佛法的弘扬也极为有益。晚年时期，迦腻色迦王派遣使者迎请，但因年事已高未能成行，便写信教化，使国王皈依佛法。派遣自己的弟子耶谢年巴作为法师去教导国王。他想将并非仅仅存在于经书之中，而是从堪布和阿阇黎口耳相传的十部本生故事与十度波罗蜜结合起来进行创作，但完成了三十四部时便去世了。一些历史记载中说，菩萨曾将身体布施给母老虎等，心想如果遇到类似的因缘，自己也能做到，这难道不是难行之举吗？某日，他看到一只母老虎带着幼崽，因饥饿而濒临死亡。当他准备布施身体时，感到有些力不从心，于是更加虔诚地信仰佛陀，用自己的鲜血写下了七十愿文，先用鲜血喂养老虎，使其身体稍微恢复，体力增强后，再将自己的身体布施出去。有些人说，像这样具有伟大行为的、能利益他人的扬贡巴，是阿底峡尊者之后出现的人物。他还创作了《摄类学》等许多论著，对大小乘的僧侣都非常平等地施以利益，虽然偏重于大乘，但也未排斥小乘，因此声闻乘的僧侣也更加信服，他就像佛教的共同人物一样，因此声名远扬。阿阇黎罗睺罗善贤，虽然出身低贱，但相貌、受用和权势都非常圆满，在纳兰陀出家。成为持三藏的比丘后，依止阿arya提婆的莲足，通达了真实。住在纳兰陀时，只要将巨大的钵盂举向天空，就能装满美味的食物。他用这种方式为许多僧侣提供食物。
English
All the praises spread throughout all places, even singers and comedians chanted them, so that all the people of the place spontaneously developed faith in the Buddha. Relying solely on praise was also extremely beneficial for the propagation of the Dharma. In his later years, King Kanishka sent messengers to invite him, but he was too old to go, so he wrote a letter to convert the king to Buddhism. He sent his disciple Yeshe Nyenpa as a Dharma teacher to instruct the king. He wanted to compose the ten Jataka tales, which were not only found in scriptures but also passed down orally from Khenpos and Acharyas, in conjunction with the ten Paramitas, but he passed away after completing thirty-four of them. Some historical records say that the Bodhisattva gave his body to a tigress, etc., thinking that if he encountered similar circumstances, he could do the same. Was this not a difficult deed? One day, he saw a tigress with her cubs, who were in danger of dying from hunger. When he prepared to give his body, he felt somewhat unable to do so, so he became even more devoted to the Buddha, wrote seventy aspiration prayers with his own blood, first fed the tigers with blood to slightly restore their bodies and increase their strength, and then gave his own body. Some say that Yang Gonpa, who had such great deeds and benefited others, was a later figure than Atisha. He also composed many treatises such as the Compendium of Prajnaparamita, and benefited all monks of both Mahayana and Hinayana equally. Although he favored Mahayana, he did not exclude Hinayana, so the Shravakas were even more convinced. He became like a common figure of Buddhism, and therefore his fame spread far and wide. Acharya Rahula Bhadra, although of low origin, was very complete in appearance, enjoyment, and power, and became a monk at Nalanda. After becoming a Bhikshu who held the three Pitakas, he relied on the lotus feet of Arya Deva and realized the truth. While living in Nalanda, he could fill a huge bowl with delicious food simply by raising it to the sky. In this way, he provided food for many monks.
Chinese
作障碍。最终在冰阔（Bhingkota）地方，见到了阿弥陀佛的尊容，面向西方极乐世界而逝世。这件事在度母的传记中已经讲过了。是学问者玛阔（Makhol）等人的时代，即第十八位。 之后，在东方出现了国王希里赞扎（Śrīcandra）的儿子达玛赞扎（Dharmācandra）。他也对佛教进行了大量的供养。他的大臣，名叫婆罗门瓦苏内扎（Vāsunetra），对佛教非常虔诚，亲眼见到了圣观世音菩萨的尊容。他从龙族那里获得了各种各样的药物，使尼奥（Nīog）地区的各种疾病全部断绝。他三次平均分配了国家的债务。那时，在克什米尔地区，出现了一位名叫图如什卡（Turuṣka）的国王，他活了一百岁，是一位伟大的正法之王。 在达玛赞扎（Dharmācandra）执政期间，在摩拉达纳（Mola Tāna）地区，以及拉霍尔（Lahor）的国王，也被称为班德罗（Bandero），名叫库尼玛玛普塔（Khuni Mamapta），是一位塔格吉（Tagzig）国王。他和达玛赞扎（Dharmācandra）国王之间经常发生战争和和解。 有一次，他们达成了和解，双方的使者，一些贪图利养的比丘，做了一些事情。塔格吉（Tagzig）国王向中央地区的国王赠送了马匹和各种珍宝。另一方则向塔格吉（Tagzig）赠送了大象和优质的丝绸。 有一次，尼奥（Nīog）国王达玛赞扎（Dharmācandra）向塔格吉（Tagzig）国王赠送了一件精致的无缝衣服，但偶然的是，织物的图案在心脏的位置上有一个像脚印一样的图案，因此他怀疑有人在施恶咒。还有一次，他想赠送水果，一位婆罗门在贝塔树叶上写了很多咒语轮，放在阳光下，被风吹走了，掉进了裂开的香蕉里。然后，他将这些水果放入装满酥油的箱子里，送给了塔格吉（Tagzig）国王。不知何时，从水果中出现了咒语轮，他确信有人在施恶咒，于是图如什卡（Turuṣka）的军队摧毁了整个玛嘎达（Magadha）地区。许多寺庙也
English
caused obstacles. Eventually, in the land of Bhingkota, he saw the face of Buddha Amitabha, and passed away facing the direction of Sukhavati. This story has already been told in the biography of Tara. It was during the time of scholars like Makhol, the eighteenth one. After that, in the east, there arose Dharmācandra, the son of King Śrīcandra. He also made great offerings to the teachings of the Buddha. His minister, a Brahmin named Vāsunetra, was very devoted to the teachings of the Buddha and saw the face of the noble Avalokiteśvara. He obtained various kinds of medicines from the Nagas and eradicated all epidemics in the kingdom of Nīog. He evenly distributed the country's debts three times. At that time, in the land of Kashmir, there arose a king named Turuṣka, who lived for a hundred years and was a great king of Dharma. During the reign of Dharmācandra, in the land of Mola Tāna, and the king of Lahor, also called Bandero, named Khuni Mamapta, was a Tagzig king. He and King Dharmācandra often had wars and reconciliations. Once, they reconciled, and some of the messengers, monks who were attached to gain and honor, did some things. The Tagzig king sent horses and various kinds of jewels as gifts to the king of the central region. The other side sent elephants and excellent silk to Tagzig. Once, King Dharmācandra of Nīog sent a fine seamless garment to the Tagzig king, but by chance, there was a footprint-like pattern on the fabric near the heart, so he suspected that someone was casting a curse. Another time, he wanted to send fruit as a gift, and a Brahmin wrote many mantra wheels on Betel leaves and left them in the sun, but the wind blew them away and they fell into the opened bananas. Then, he put these fruits into boxes filled with ghee and sent them to the Tagzig king. Sometime later, mantra wheels appeared from the fruit, and he was convinced that someone was casting a curse, so the Turuṣka army destroyed the entire Magadha region. Many temples were also
Chinese
扬崩（Yangbeng）的吉祥那烂陀寺也遭受了巨大的破坏，出家人也都逃往远方。在那之后，达摩旃陀罗去世，他的侄子虽然拥有王位，却成了突厥的奴隶，无法自主。达摩旃陀罗的舅舅的儿子，瓦拉纳西的国王，有一个叫做“桑吉佛佑”的人，他向中国派遣了一些宣讲经部的论师。作为回报，中国国王赠予桑吉佛佑国王价值一百驮黄金和其他一万驮物品的丰厚礼物。然后，他用这些财富安抚了西部和中部的主要国王和小邦。在与塔吉克国王的冲突中，他杀死了库尼玛玛普塔国王等大多数塔吉克勇士。桑吉佛佑国王统治了尼奥克（Nyi'og）和西部的大部分地区。他修复了所有以前破败的寺庙，迎请了僧众。他在吉祥那烂陀寺建立了八十四座法幢，其中七十一座由国王亲自建立，其余由王妃和大臣建立。当时，也出现了一位亲眼见过文殊菩萨的玛蒂吉扎（Mati Citra）后代，他成了国王的上师。僧众在国王宫殿的顶端进行供养，而在门外则向外道施舍食物。就这样，他使衰败的教法得到了极大的复兴。这是圣法出现敌人，又再次恢复的第十九个时期。在那之后，南方克里希纳拉贾（Krishna Raja）地方出现了一位名叫玛勒嘎布迪（Maleka Buddhi）的论师，他宣讲般若波罗蜜多。他在中部地区建立了大约二十一座大型法幢，并建造了一千座佛塔和神殿。大约二十年间，他弘扬了般若波罗蜜多的教法。最终，他被突厥强盗杀害。他的血变成了牛奶，从他的腹部涌出许多鲜花，充满了天空。在同一个地方出生的论师穆迪达瓦巴巴扎（Muditavabhadra），又名昆度嘎瓦桑波（Kuntu Gawazangpo），他的喉咙里装饰着成千上万的经部，安住于十二种修习功德之中。
English
The glorious Nalanda of Yangbeng also suffered great damage, and the ordained ones fled far away. After that, Dharma Chandra passed away, and although his nephew held the throne, he became a servant of the Turushka and had no power. The son of Dharma Chandra's uncle, the king of Varanasi, had someone called 'Sangye Phyok,' who sent some teachers who spoke of the sutras to China. In return, the Chinese king gave King Sangye Phyok generous gifts worth a hundred loads of gold and other good things carried by ten thousand people. Then, with those riches, he pleased the main kings and petty kingdoms of the west and center. In a conflict with the king of the Tajik, he killed most of the Tajik warriors, including King Khunimamampta. King Sangye Phyok ruled over most of Nyi'og and the western kingdoms. He restored all the dilapidated temples of the past and invited the Sangha. He established eighty-four dharma foundations at glorious Nalanda, seventy-one of which were established by the king himself, and the rest by the queen and ministers. At that time, there also appeared a later Mati Citra who had directly seen the face of Manjushri, and he became the king's guru. The Sangha made offerings at the top of the king's palace, and food was given to the heretics outside the gate. In this way, he greatly revived the declining teachings. This was the nineteenth period when enemies arose against the holy Dharma and it was restored again. After that, in the southern region of Krishna Raja, there appeared a teacher named Maleka Buddhi who spoke of the Prajnaparamita. He established about twenty-one large dharma foundations in the central region and built a thousand stupas and shrines. For about twenty years, he propagated the teachings of the Prajnaparamita. Eventually, he was killed by Turushka robbers. His blood turned into milk, and many flowers came out of his stomach, filling the sky. In the same place was born the teacher Muditavabhadra, also known as Kuntu Gawazangpo, whose throat was adorned with thousands of sutras, and who abided in the twelve qualities of practice.
Chinese
九层楼的寺庙里，从顶楼的一些经书上落下了巨大的水流，扑灭了火。水流所及之处，经书都没有烧毁。后来取出那些经书查看，据说那是五部续部的经书。有些人则说只有密集金刚。无论如何，那是无上瑜伽部，其中有密集金刚是毫无争议的。其他地方也烧毁了很多寺庙。那两个外道因害怕国王的惩罚，逃到了北方一个叫哈萨玛的地方，但因罪恶业力的力量，身体自燃而死。之后，各地的许多博学比丘聚集在一起，将心中所记和经书中所载全部记录下来。国王桑结帕和婆罗门香库、婆罗门普尔布以及许多虔诚的居士修复了被火烧毁的寺庙。其中，先前在人间流传的大乘经典，被分为十五份，其中大约两份被先前的两个佛法之敌摧毁。大约一份未经敌人破坏也已消失。剩下的约九份因火灾而消失，现在只剩下一份左右。其中，《圣妙吉祥真实名经》十万颂中只剩下四十九部。《华严经》一千品中只剩下三十八品。《大集经》一千段中只剩下九段。《楞伽经》中只剩下如来藏品的一小部分等等。这是第三次佛法之敌出现并恢复原状的第二十个阶段。然后，在国王桑结帕晚年时期，在东方奥迪比沙地区靠近大海的一座山上，建造了一座名为珍宝山顶的寺庙。大小乘的教令和论著全部抄写三遍并供奉其中，建立了八个大法座，聚集了五百名比丘。在靠近孟加拉国，靠近海边的山里，建造了一座名为天山，与珍宝山相似的寺庙。寺庙是
English
In the nine-story temple, a great stream of water fell from some of the scriptures on the top floor and extinguished the fire. The scriptures were not burned in the area covered by the water. Later, when those scriptures were taken out and examined, it was said that they were the scriptures of the five tantras. Some say that it was only Guhyasamaja. In any case, it is the Anuttarayoga Tantra, and there is no dispute that Guhyasamaja is among them. Many temples were also burned in other places. Those two heretics, fearing the king's punishment, fled to a place called Hāsāmā in the north, but due to the power of their sinful deeds, their bodies spontaneously combusted and they died. Then, many learned monks from various regions gathered together and transcribed everything that was in their minds and in the scriptures. King Sangye Phak, the Brahmin Shangku, the Brahmin Purbu, and many devout householders rebuilt the temples that had been destroyed by fire. Among them, the Mahayana scriptures that had previously appeared in the human realm were divided into fifteen parts, and about two parts were destroyed by the previous two enemies of the Dharma. About one part disappeared without being harmed by enemies. The remaining nine parts disappeared due to the fire, so now only about one part remains. Of these, only forty-nine out of one hundred thousand sections of the Arya Ratnakuta Sutra remain. Similarly, only thirty-eight out of one thousand chapters of the Avatamsaka Sutra remain. Only nine out of one thousand sections of the Mahasamnipata Sutra remain. Only a small portion of the Tathagatagarbha chapter remains from the Lankavatara Sutra, and so on. This is the twentieth stage of the third appearance of the enemy of the Dharma and its restoration. Then, in the later years of King Sangye Phak's life, in the eastern region of Odibisha, on a mountain near the great ocean, a temple called Jewel Mountain Peak was built. All the teachings and treatises of the Greater and Lesser Vehicles were copied three times and enshrined there, eight great Dharma seats were established, and five hundred monks were gathered. Near Bengal, on a mountain near the sea, a temple called Deva Mountain, similar to Jewel Mountain, was built. The temple is