Chinese
等等论著大多都著了。之后，在靠近西方的地方，名为萨嘎日（Sāgarī）的城市里，国王匝摩（Zā mó）作为乌什玛普日（Uṣma-purī）寺庙的施主，聚集了四方的所有僧侣。在那里，圣者无著（Ārya Asaṅga）为了适应每个人的智慧，宣讲了许多佛法。讲解了声闻乘的三藏和大约五百部大乘经，并将一切都安排在正确的意义上，从而唤醒了大乘的种姓，增长了对经部意义的智慧，出现了超过一千的人。这在以前大乘非常兴盛的基础上，后来由于时代的影响，智慧变得狭小，并且被三次敌对逐渐削弱。在这位导师出现之初，虽然有很多持有大乘观点的僧侣，但根本没有人知道大乘的论藏。虽然背诵每一部经的人很多，但没有人真正理解经的意义。导师和八位杰出弟子在那里讲法，在这种情况下，大乘的教法从中间衰落又再次兴盛起来，这在各处都广为人知。当时，匝摩国王的那一方背诵《般若波罗蜜多经》。他心想：这位导师是圣者，并且据说能知晓他人的心。如果这是真的，我也应该赞叹他的功德。如果不是真的，那就是在欺骗人们，所以应该在众人面前驳倒他，让他丢脸。于是他与大臣们、婆罗门们和五百名可信的人商议，在王宫的回廊里，在众多人面前迎请导师及其随从。供养了丰盛的食物和衣服，然后在房子里藏了一头涂着白土的黑水牛，在一个金瓶子里装满了各种不洁之物，用蜂蜜封口，用布盖着，拿在手上，问道：这房子里有什么？手里拿的是什么？导师如实地回答了。他心想：这些小小的隐秘之事，即使是小智慧的人也能知道，他能知道人心吗？
English
etc. He composed most of the treatises. After that, in the city called Sāgarī, near the western region, King Zā mó acted as the patron of the Uṣma-purī monastery, and gathered all the monks from the four directions. There, the noble Asaṅga taught many dharmas in accordance with the intelligence of each individual. He explained the three baskets of the Śrāvakayāna and about five hundred Mahāyāna sūtras, and arranged everything in the correct meaning, thereby awakening the lineage of the Mahāyāna and increasing the wisdom of the meaning of the sūtras, resulting in more than a thousand people. This was based on the fact that the Mahāyāna was very prosperous in the past, but later, due to the influence of the times, the wisdom became narrow, and it was gradually weakened by three hostile attacks. At the beginning of the time when this teacher appeared, although there were many monks who held the views of the Mahāyāna, no one knew the Abhidharma of the Mahāyāna at all. Although there were many people who recited each sūtra, no one truly understood the meaning of the sūtra. The teacher and eight excellent disciples taught the Dharma there, and in this situation, the teachings of the Mahāyāna, which had declined in the middle, flourished again, which was widely known everywhere. At that time, King Zā mó's side recited the Prajñāpāramitā Sūtra. He thought: This teacher is a noble being, and it is said that he can know the minds of others. If this is true, I should also praise his merits. If it is not true, then he is deceiving people, so he should be refuted in front of the crowd and made to lose face. So he consulted with the ministers, Brahmins, and five hundred trusted people, and in the corridor of the palace, in front of many people, invited the teacher and his entourage. He offered abundant food and clothing, and then hid a black buffalo painted with white clay in the house, filled a golden vase with various impure things, sealed it with honey, covered it with cloth, held it in his hand, and asked: What is in this house? What is this in my hand? The teacher answered truthfully. He thought: Even people with small intelligence can know these small hidden things, can he know people's minds?
Chinese
词有三问，义有三问，以意询问这六个问题后，如实回答后，还造了与开示三自性等相符的小论典。其中，词的三问是：请问“菩提萨埵”这个词是哪个的别名？回答说“菩提萨埵尚未完全如实见到”，这样不会变成不授记的见解吗？以鸟身极大，有五百逾缮那为例，这个大身和什么意义相连？如果看不到山和森林的标志，就说靠近大海，那么看不到标志的界限是什么？这三个问题中，第一个问题需要对应内空性，第二个问题对应善业力大，第三个问题对应殊胜大法。义的三问是：阿赖耶识是实有还是非实有？既然说一切法无自性，那么哪个无自性也是无自性吗？既然说空性不把一切法变成空性，那么不变成空性的作者和不变成空性的空性是什么？对于第一个问题，回答说：在世俗中是实有，在胜义的明智方面没有意义。第二个问题，意指三种无自性，因此，无自性本身又分为有自性和无自性两种。对于第三个问题，使之成为空性的空性，仅仅是空性形象的智慧，它所起的作用是遮止先前存在后来消失的方式。这样回答之后，国王和所有民众都感到非常惊奇。阿阇黎彻底调伏了国王，让他做了二十五件大乘佛法的基础之事，每一件都有成百上千的比丘和优婆塞等，数量无法估量。当住在此地时，也调伏了弟弟世亲，这将在后面讲述。当时，南方克里希纳拉贾国出现了一个名叫婆薮那的婆罗门，他从圣者无著那里，接受了弥勒怙主的授记，听闻说大乘佛法将再次兴盛，于是婆罗门自己带着大约五百眷属来到了中部地区，对八大圣地进行供养。
English
There were three questions regarding words and three questions regarding meaning. After asking these six questions mentally, he answered them truthfully and also composed small treatises in accordance with the teachings on the three natures, etc. Among them, the three questions regarding words were: "Please tell me, what is the specific term 'Bodhisattva' for?" To the answer, "The Bodhisattva has not yet been fully and truly seen," does this not become an unprophesied view? What meaning is connected to the example of a bird with an extremely large body, five hundred yojanas in size? If one does not see the signs of mountains and forests, it is said to be near the ocean. What is the boundary where the signs are not seen? Among these three questions, the first corresponds to inner emptiness, the second corresponds to great virtuous karma, and the third corresponds to the supreme Dharma. The three questions regarding meaning were: Is the Alaya-vijñana substantially existent or non-existent? Since it is said that all dharmas are without inherent existence, is that which is without inherent existence also without inherent existence? Since it is said that emptiness does not make all dharmas empty, who is the one who does not make it empty, and what is the emptiness that does not make it empty? To the first question, the answer is: In conventional truth, it is substantially existent, but in ultimate wisdom, it has no meaning. The second question refers to the three types of non-inherent existence, so non-inherent existence itself is again divided into two: inherent existence and non-inherent existence. To the third question, the emptiness that makes it empty is merely the wisdom of the aspect of emptiness, and its function is to negate both the way it was before and the way it disappeared later. After answering in this way, the king and all the people were amazed. The master completely subdued the king and made him perform twenty-five foundations of the Great Vehicle Dharma, each with hundreds of monks and countless lay practitioners, etc. While residing in this place, he also subdued his younger brother Vasubandhu, which will be discussed later. At that time, in the southern country of Krishna Raja, a Brahmin named Vasuna appeared. He received the prophecy from the noble Asanga, saying that Maitreya would restore the Great Vehicle Dharma, and so the Brahmin himself, surrounded by about five hundred attendants, came to the central region and made offerings to the eight great holy sites.
Chinese
供养诸位。为了给南方的婆罗门和居士们创造善根，迎请了导师。当时，导师和二十五位随从，以及婆罗门眷属一起准备出发的时候，有使者来说：“那位婆罗门得了母亲的病。”于是婆罗门因为急于赶到而感到痛苦。导师对他说：“如果想要婆罗门，就让他迅速到达。”他也照那样做了。之后，他们踏上旅途。当天下午，导师和婆罗门眷属到达了克里希纳拉扎（梵文：Kṛṣṇarāja）国。据说，克里希纳拉扎是特里林伽（梵文：Tri-liṅga）国的一部分，需要三个月的路程，但只用了两个时辰就到达了。从西方乌仗那国，名叫达纳拉克希塔（梵文：Dhana-rakṣita）的商人迎请的时候，导师和商人的眷属只用了一天就走完了摩揭陀和乌仗那国的所有路程。在克里希纳拉扎国和乌仗那国都长期居住并讲经说法，使得所有众生都弘扬了大乘佛法。在那两个国家都建造了数百座佛塔，建造了二十五座寺庙，并在那些寺庙里都设立了大乘佛法的学修之处。同样，在摩揭陀也建造了一百座佛塔和二十五处学修之处。有一次，在靠近印度边境城市阿约提亚（梵文：Ayodhyā）的一个小国讲经说法的时候，附近有一个嘎洛（Garlog）村庄。导师正在讲经说法的时候，嘎洛人的军队来了。导师劝告听法的人们要生起忍耐之心，让所有人都保持平静。结果，射出的所有箭都变成了灰尘。嘎洛人的首领用剑砍向导师，也没有造成伤害，剑反而断成了八段。此外，无论他们如何诽谤，导师都毫不动摇。那些人更加信服，行礼后离开了。这位导师因为了解他人的想法，所以讲经说法时，总是清楚地解释并讲授学生不明白和疑惑的地方。因此，听这位导师讲法的人没有不变得聪明的。
English
Offerings to all. In order to create roots of virtue for the Brahmins and householders of the South, the teacher was invited. At that time, when the teacher and twenty-five attendants, along with the Brahmin retinue, were about to depart, a messenger came and said, "That Brahmin has contracted his mother's illness." Then, the Brahmin was distressed by the desire to arrive quickly. The teacher said to him, "If you want the Brahmin, he will arrive quickly." He did as he was told. After that, they embarked on the journey. In the afternoon of that very day, the teacher and the Brahmin retinue arrived in the country of Kṛṣṇarāja. It is said that Kṛṣṇarāja is a part of the country of Tri-liṅga, which takes three months to travel, but they arrived in just two hours. When a merchant named Dhana-rakṣita from the western country of Uḍḍiyāna invited him, the teacher and the merchant's retinue traveled all the roads of Magadha and Uḍḍiyāna in just one day. In both the country of Kṛṣṇarāja and Uḍḍiyāna, they stayed for a long time and taught the Dharma, causing all beings to propagate the Mahāyāna. In those two countries, they built hundreds of stupas and twenty-five temples, and in those temples, they established places for the study and practice of the Mahāyāna Dharma. Similarly, in Magadha, they built a hundred stupas and twenty-five places for study and practice. Once, while teaching the Dharma in a small country near the Indian border city of Ayodhyā, there was a Garlog village nearby. While the teacher was teaching the Dharma, the army of the Garlogs came. The teacher advised the listeners to cultivate patience and to remain calm. As a result, all the arrows that were shot turned to dust. The leader of the Garlogs struck the teacher with a sword, but it caused no harm, and the sword itself broke into eight pieces. Furthermore, no matter how much they slandered him, the teacher remained unmoved. Those people became even more convinced, paid homage, and left. Because this teacher understands the thoughts of others, he always clearly explains and teaches what students do not understand and doubt when teaching the Dharma. Therefore, no one who listens to this teacher's teachings does not become wise.
Chinese
一点也没有。那时，大乘几乎没有不听闻一两个经部的，就像没有一样。由于导师自己的资助，建立了整整一百个法座，每个法座至少也有两百个修心者。一般来说，听法的弟子数不胜数，而且所有人都极其恭敬，也这样认为。证得果位的功德和生起加行道的功德等也出现了成千上万。不仅是经部和宗派的某一方面，而是从所有方面进行宣讲。声闻弟子们也在那个时候特别恭敬，声闻弟子们自己听闻阿毗达磨和经部的事情也很多。成就了犍陀罗的山咒，便能到达兜率天，即使是很远的地方也能瞬间到达。成就了分别作意的明咒，便能知晓他人的心。具有戒律，多闻，成就明咒，这真是太稀奇了。否则，据说仅仅进入大乘就是一个过失。而且，以前大乘佛法非常兴盛的时候，也没有达到数万大乘僧侣的数量。龙树时期，僧团也大多是声闻。这位导师的时代，出现了数万大乘僧侣等，由于这些原因，被称为一切大乘教法的主人。然而，与导师一起居住的弟子只有二十五个左右。他们全部都具有戒律，持有三藏，对殊胜本尊断除疑惑，并且全部都获得了安忍。晚年时期，在纳兰陀寺住了十二年。冬季每天都有一位外道辩论者前来，用各种道理驳倒他们的宗派，并宣讲佛法，使得几乎所有的外道都出家了。无论哪个寺院的僧侣，如果他们的见解、戒律、行为和仪轨有所缺失，都依法进行惩处，从而使僧团非常清净。最终在王舍城圆寂，之后
English
There was none whatsoever. At that time, it was as if the Mahayana practitioners had all heard at least one or two Sutra Pitakas. Due to the patronage of the master himself, a hundred Dharma seats were established, and each one had at least two hundred mind-training practitioners. In general, the assembly of disciples who listened to the Dharma was countless, and all were extremely respectful, and they held that view as well. Thousands of people attained the qualities of the grounds and generated the qualities of the path of application. The teachings were given from all aspects, not just one aspect of the Sutras and philosophical schools. The Shravakas also became particularly respectful at that time, and many Shravakas themselves listened to the Abhidharma and Sutras. Having accomplished the mountain mantra of Gandhara, one could go to the Tushita heaven, and even travel great distances in an instant. Having accomplished the knowledge-mantra of discernment, one could know the minds of others. To be endowed with discipline, to be learned, and to have accomplished the knowledge-mantra is truly amazing. Otherwise, it is said that merely entering the Mahayana is a fault. Moreover, even when the Mahayana Dharma was very prosperous in the past, there were never tens of thousands of Mahayana monks. In the time of Nagarjuna, the Sangha was mostly Shravaka. In the time of this master, tens of thousands of Mahayana monks appeared, and for these reasons, he was known as the master of all the Mahayana teachings. However, there were only about twenty-five disciples who lived with the master himself. All of them were endowed with discipline, held the Tripitaka, cut off doubts about the supreme deity, and had all attained patience. In his later years, he stayed in Nalanda for twelve years. Every day during the winter, a heretical debater would come, and he would refute their tenets with various reasonings and teach the Dharma, causing almost all the heretics to ordain. In any monastery where the monks' views, discipline, conduct, and rituals were deficient, he would punish them according to the Dharma, thereby making the Sangha very pure. Finally, he passed away in Rajagriha, and after that