Chinese
弟子们建造了佛塔。弟弟世亲是，藏地有些人认为他是圣者无著的孪生兄弟，有些人认为他是法兄弟，虽然有这种说法，但在印度圣地的学者中却没有这种说法，因为他的父亲是具有三种吠陀的婆罗门，出生在导师圣者无著出家后的那一年，所以这两位导师是同母的兄弟。从进行智慧敏锐的仪式开始，到广闻博学并获得三摩地之间，与哥哥无著的情况相同。在那里，在吉祥那烂陀出家后，学习了所有的小乘三藏。为了通达法相论的究竟，为了确定十八部派的宗义，为了通达所有理性的道路，前往克什米尔，主要依止导师僧伽跋陀罗。特别精通了《分别说》，十八部派各自的论典，各部派不同的经律差别，以及六外道的所有宗义，以及所有论理的方式，并在那里多年区分合理与不合理，讲解小乘三藏。后来返回中部地区的路上，没有被强盗和道路上的夜叉等阻碍，到达了摩揭陀。在那里也住了几年，为许多小乘僧团宣讲了许多具有高度智慧的佛法。当时，他看到了圣者无著所著的五部《瑜伽师地论》，对大乘佛法没有理解，也不相信从殊胜天神那里听闻佛法，于是说：“唉呀，无著在森林里住了十二年，修习三摩地，三摩地没有成就，却写出了能装满大象背的宗义。”据说他这样说了。无论如何，因为他稍微带有一些贬低的话语，所以被哥哥圣者无著听到了，认为这是调伏的时机，于是让一位比丘担任《不思议智经》的执持者，另一位担任《十地经》的执持者，说道：‘首先出来的是《不思议智经》，然后是《十地经》出来’，然后
English
The disciples built a stupa. As for the younger brother Vasubandhu, some in Tibet consider him to be the twin brother of the noble Asanga, and some consider him to be a Dharma brother, although such views exist, they are not known among the scholars of the noble land of India, because his father was a Brahmin possessing the three Vedas, and he was born in the year after the master noble Asanga renounced the world, so these two masters were brothers of the same mother. From the performance of the ceremony of sharpening the intellect until the attainment of vast learning and samadhi, it was the same as in the case of the elder brother Asanga. There, after ordaining at glorious Nalanda, he thoroughly studied all three pitakas of the Hearers. Furthermore, in order to realize the ultimate meaning of the Abhidharma, in order to ascertain the tenets of the eighteen schools, and in order to realize all paths of reasoning, he went to Kashmir and relied mainly on the master Sanghabhadra. He became particularly proficient in the Vibhasa, the individual treatises of the eighteen schools, the differences in the Sutra and Vinaya of each school, all the tenets of the six heretical views, and all the methods of logic, and in that very place, for many years, he distinguished between what is reasonable and unreasonable, and explained the Hearers' pitakas. Later, on the way back to the central region, he was not obstructed by robbers and yakshas of the road, and arrived in Magadha. There, too, for several years, he resided, teaching much Dharma endowed with great intelligence to many Hearers' sanghas. At that time, when he saw the five sections of the Yogacarabhumi composed by the noble Asanga, he did not understand the Mahayana, nor did he trust in hearing the Dharma from the supreme deities, so he said, "Alas, Asanga lived in the forest for twelve years, practiced samadhi, but did not achieve samadhi, and composed tenets that could fill the back of an elephant." It is said that he said this. In any case, because he spoke with some disparagement, it was heard by his elder brother, the noble Asanga, who thought that it was the time for taming, so he appointed one monk as the holder of the Sutra of Inexhaustible Intelligence, and another as the holder of the Dasabhumika Sutra, saying, 'First to come out is the Sutra of Inexhaustible Intelligence, then the Dasabhumika Sutra will come out,' and then
Chinese
被送到（无著）尊者那里后，他们两人也在晚上提出了无穷的智慧。认为这个大乘在因上是好的，难道是在果上懈怠吗？早上提出了十地，因为对因果二者都好而加以诽谤，积累了巨大的罪恶。心想应该割掉诽谤的舌头，于是寻找剃刀。那两个比丘说：为了这个原因，哪里需要割掉舌头呢？哥哥拥有忏悔罪恶的方法，所以请求前往圣者那里。于是前往圣者无著的住所。之后按照西藏的历史记载，（世亲）尊者看到了所有的大乘佛法，兄弟二人进行佛法辩论时，弟弟思维敏捷，哥哥思维不敏捷，但回答得很好，询问原因后得知，（世亲）是请问本尊后才回答的。弟弟也请求哥哥开示，哥哥说这次没有缘分，然后传授了净罪的方法。虽然这样流传，但似乎不像印度人的口述，理智上也不合理。因为（世亲）尊者从圣者无著那里听闻了大乘的经部，无论是与上师争论，还是不请示上师就看书然后炫耀才能，这两种行为在以前贤善的圣人那里是没有的。在《律藏》中也说不要与堪布争论，既然如此，又怎么会想要与圣者无著争论呢？无著从弥勒那里获得教证是众所周知的，世亲没有那样了解而提问的方式，以及“去问本尊吧”这样无著也对弟弟隐瞒的说法，这些都不太合理。因此，印度的历史是这样记载的：从之前的未完之处开始，（世亲）请求忏悔罪恶的方法，圣者（无著）请示弥勒后说：你应该广泛宣说大乘佛法，为许多经部作注释，念诵十万遍《顶髻尊胜佛母明咒》。因此，哥哥（世亲）仅仅听闻一遍所有的大乘经部就全部领会于心。从一位阿阇黎咒师那里获得了密咒的入门，读诵了五百部陀罗尼经，念诵秘密主（金刚手）的明咒后获得了成就。真实
English
Having been sent to the Venerable (Asanga), the two of them also put forward inexhaustible wisdom in the evening. Thinking that this Mahayana is good in terms of cause, is it that you are negligent in terms of result? In the morning, the tenth bhumi was put forward, and because of slandering both cause and effect, great sins were accumulated. Thinking that the tongue of slander should be cut off, he searched for a razor. The two monks said: For this reason, where is it necessary to cut off the tongue? The elder brother has the method of confessing sins, so please go to the holy one. So he went to the residence of the Holy Asanga. Then, according to Tibetan history, the Venerable (Vasubandhu) saw all the Mahayana Buddhist teachings, and when the brothers were debating the Dharma, the younger brother was quick-witted, and the elder brother was not quick-witted, but the answers were good. After asking the reason, he learned that (Vasubandhu) asked the tutelary deity before answering. The younger brother also asked the elder brother to show him, and the elder brother said that he had no chance this time, and then taught the method of purifying sins. Although this is how it is spread, it does not seem like the oral tradition of the Indians, and it is not reasonable in reason. Because the Venerable (Vasubandhu) heard the sutras of the Mahayana from the Holy Asanga, whether it is arguing with the guru, or showing off his talents by reading books without asking the guru, these two behaviors did not exist among the virtuous saints of the past. In the Vinaya, it is also said not to argue with the Khenpo, so how can you want to argue with the Holy Asanga? It is well known that Asanga received prophecies from Maitreya, and Vasubandhu did not understand that way of asking questions, and the saying that Asanga also concealed from his younger brother, "Go ask the tutelary deity," these are not very reasonable. Therefore, the history of India records it like this: Starting from the previous unfinished part, (Vasubandhu) asked for the method of confessing sins, and the Holy One (Asanga) asked Maitreya and said: You should widely proclaim the Mahayana Buddhist teachings, make commentaries on many sutras, and recite the Ushnishavijaya Dharani mantra a hundred thousand times. Therefore, the elder brother (Vasubandhu) understood all the Mahayana sutras in his heart just by listening to them once. He received the initiation of tantra from an Acharya tantrika, read five hundred Dharani sutras, and attained accomplishment after reciting the mantra of the Lord of Secrets (Vajrapani). True
Chinese
之义领会于心，拥有殊胜之三摩地。彼时，所有住于人间的佛陀教言皆能领会于心。故世尊涅槃之后，如世亲论师般之多闻者，实无有也，是故广为人知。于此，声闻之三藏中，经部五百部，颂三百万。圣者宝积经四十九会合为一体。华严经与宝积经亦各自分开计数。其余如十万颂般若等大乘经部大小总计五百部，及陀罗尼五百部。所有这些词句意义无余皆铭记于心。每年念诵一遍，置身于芝麻油池中，日夜不间断十五昼夜，念诵完毕。每日念诵八千颂般若波罗蜜多，亦于一两个时辰内完成。此论师入于大乘之时，执持声闻藏等五百余名智者亦入于大乘。圣者无著逝世之后，担任那烂陀寺住持，开示诸多法类。每日为不同根器者授予沙弥戒与比丘戒，自己亦受持出家戒，担任比丘之亲教师与轨范师，令各自忏悔罪堕，自己亦不间断修持十种法行，每日引导一千余人圆满修持十法行，尤其不间断宣讲二十余种不同的大乘经部法门，夜晚之时，摄集诸法之精华而作要点，并进行著述。于午间稍作休息之时，亦从余天处听闻佛法。黎明之时，安住于真实之三摩地。期间，著书立说，驳斥外道之论敌。般若波罗蜜多二万五千颂，及不退转法轮经，十地经，三宝随念经，五印经，缘起
English
Whose meaning was comprehended in the heart, and who possessed extraordinary samadhi. At that time, all the Buddha's teachings residing in the human realm were comprehended in the heart. Therefore, after the Parinirvana of the Teacher, there was no one as learned as Master Vasubandhu, hence he was widely known. In this regard, from the three pitakas of the Hearers, five hundred sutras, three hundred thousand shlokas. The forty-nine assemblies of the Noble Jewel Heap Sutra are combined into one. The Avatamsaka Sutra and the Jewel Heap Sutra are also counted separately. In addition, the larger and smaller Mahayana sutras, such as the One Hundred Thousand Prajnaparamita, total five hundred, and five hundred dharanis. All of these words and meanings were completely memorized. Once a year, he would recite them, entering a pool of sesame oil, and completing the recitation in fifteen uninterrupted days and nights. He would also recite the Eight Thousand Prajnaparamita every day, completing it in about one or two hours. When this master entered the Mahayana, about five hundred scholars, including those who held the Hearer's Pitaka, also entered the Mahayana. After the passing of the Noble Asanga, he served as the abbot of Nalanda Monastery, expounding many categories of Dharma. Every day, he would bestow novice and full ordination upon those with different inclinations, and he himself would also uphold the monastic vows, serving as the preceptor and teacher of monks, causing each to confess their downfalls, and he himself would continuously practice the ten Dharma practices, guiding over a thousand others each day to fully practice the ten Dharma practices. In particular, he would continuously teach twenty different Mahayana sutra Dharma gates, and at night, he would gather the essence of all the Dharmas and make key points, and also compose treatises. During the midday rest, he would also listen to the Dharma from the remaining deities. At dawn, he would abide in true samadhi. In between, he would compose treatises and refute the opponents of the heretics. The Twenty-Five Thousand Prajnaparamita, the Undiminishing Intelligence Sutra, the Ten Bhumi Sutra, the Recollection of the Three Jewels Sutra, the Five Seals Sutra, and the Dependent Origination
Chinese
《现观庄严论》的经和，《经庄严论》和，《辨法法性论》等大小乘的经部大小，对意趣解释的论典等作其他解释的有五十多部，自己独立地造了《事释》八部。念诵十万遍尊胜佛顶，也成就了那个明咒。之后亲眼见到了秘密主（金刚手菩萨）的容颜，获得了不可估量的三摩地。这位论师所造的《缘起经释》等其他解释的三部，虽然在此地普遍认为属于《事释》八部，但是对词句解释不使用“事释”的名称，而且对论述学问也难以使用“事释”的名称。因为所谓的事释，是显示各个主要意义的零散论典的名称，所以像《经庄严论》那样的大论也不这样称呼，更何况是对它的词句解释呢？在《事释》八部中，有些有事释的名称，有些没有也是合理的。这位论师没有去边远的地方，大部分都住在摩揭陀。在那里修复了一些破旧的寺庙，新建了一百零八座大乘寺庙，使整个摩揭陀地区都遍布了寺庙。有一次去了东方的郭里地区，在那里为聚集的无数城市居民宣讲了许多经典，诸神降下了金花的雨。每个乞丐都得到了一大布袋的金花。也在那个地方建立了一百零八座寺庙。奥提毗舍的婆罗门玛克希嘎迎请了他，在那里为一万二千名大乘僧侣举行了三个月的斋会，婆罗门家中涌现了五种珍宝的来源。那个地方的婆罗门、施主和国王都产生了信仰，在那里也建立了一百零八座寺庙。此外，南方地区等等很多地方也是论师亲自吩咐建立寺庙，全部加起来也差不多有这么多，所以据说建立了六百五十四座寺庙。论师圣无著。