Chinese
以迅速的改正，使戒律完全清净，如同往昔阿罗汉们护持教法之时一样。讲经者和持母者也很多。出现《律藏》十万部者也有五百左右。以戒律完全清净的力量，国王室利·哈尔沙（Śrī Harṣa）的大臣名为玛当嘎拉札（Mataṅga Rāza）者，一次因国王的惩罚而被剜去眼睛，也因学者的愿力而恢复原状。由于成为国王的上师，每天都有无数的供品聚集，但随即全部转化为善行。他自己从修习的功德中没有退失。学者智慧稳固者是，学者世亲（དབྱིག་གཉེན་，Vasubandhu）念诵被称为九十九万部的经典时，一只聪明的鸽子栖息在柱子上，非常恭敬地听闻。它死后，转生于南方名为丹达卡拉尼亚（Dantakaranya）的地方，成为一个商人的儿子。刚一出生就问学者住在哪里。问学者是谁时，说：是世亲，住在摩揭陀（Magadha）。问当地的商人，也说住在那里。七岁时，被带到学者世亲的面前，学习知识，也毫不费力地就明白了。当时，他想是否可以吃掉找到的一把豌豆，于是来到一座度母的殿堂。心想不献给圣母就不能吃，于是献上一些豌豆，豌豆滚落下来。心想圣母没有享用自己就不能吃，于是献完所有的豌豆，但还是滚落下来，因为还是个孩子，所以哭了。圣母显现真容，说道：你不要哭泣，我会加持你的。那一瞬间，他变得智慧无边，那尊塑像也被称为玛霞达拉（Māṣa Tārā）。后来，他成为持有三藏的长老，尤其精通大小乘的一切论典，经常向圣者功德积（དཀོན་མཆོག་བརྩེགས་པ་，Ratnakūṭa）念诵。一切行为都由圣母度母授记。他还著有《功德积》四十九部和《中观根本慧论》的注释。学者世亲刚一去世，就击败了外道吠世吒婆罗（Beṣṭa Bāla）等众多论敌，被称为语自在。学者世亲以
English
Through immediate corrections, the discipline became completely pure, just like in the past when the Arhats upheld the teachings. There were also many who upheld the Sutras and the Mothers. There were also about five hundred who produced a hundred thousand sections of the Vinaya. Through the power of completely pure discipline, Mataṅga Rāza, a minister of King Śrī Harṣa, once had his eyes gouged out as punishment by the king, but they were restored through the power of the scholar's prayers. Because he became the king's guru, countless offerings gathered every day, but immediately he transformed everything into virtue. He himself did not decline from the qualities he had cultivated. Scholar Lodrö Tenpa (བློ་གྲོས་བརྟན་པ་, Blo gros brtan pa) was such that when the scholar Vasubandhu (དབྱིག་གཉེན་) recited the scriptures known as ninety-nine hundred thousand sections, an intelligent pigeon would perch on the pillar and listen with great respect. After it died, it was reborn in the south in a place called Dantakaranya as the son of a merchant. As soon as he was born, he asked where the scholar was staying. When asked who the scholar was, he said, "It is Vasubandhu, and he is staying in Magadha." When he asked the merchants of that place, they also said that he was staying there. When he was seven years old, he was brought before the scholar Vasubandhu and learned knowledge, and he understood without any difficulty. At that time, he wondered if he could eat a handful of peas he had found, so he went to a Tara temple. Thinking that he could not eat them without offering them to the Holy Mother, he offered some peas, but they rolled away. Thinking that he could not eat them without the Holy Mother having partaken of them, he offered all the peas, but they still rolled away, and because he was a child, he cried. The Holy Mother showed her face directly and said, "Do not cry, I will bless you." In that instant, he became infinitely wise, and that statue became known as Māṣa Tārā. Later, he became an elder who held the three baskets, and in particular, he was learned in all the Abhidharma of the Great and Small Vehicles, and he often recited to the noble Ratnakūṭa (དཀོན་མཆོག་བརྩེགས་པ་). All his actions were prophesied by the Holy Mother Tara. He also composed forty-nine works on the Ratnakūṭa and a commentary on the Root Verses on the Middle Way. Just as the scholar Vasubandhu had passed away, he defeated many opponents, including the heretic Beṣṭa Bāla, and became known as the Lord of Speech. Scholar Vasubandhu with
English
Most of the commentaries he composed were explanations, and he also made many commentaries on the scriptures. It is said that he also made a commentary on the Abhidharmakośa, but it is not clear whether it was this teacher. Since most of the monasteries established during the time of the earlier teachers no longer existed at that time, it is also said that this teacher established hundreds of monasteries. The teacher Dignāga was born into a Brahmin family in a city called Siṅghapoṭa in the south, near the region of Kañci. He became very proficient in all the tenets of the heretics, and later he was ordained by Nāgadattta, a Khenpo of the Haimavata school, who held the tenets of that very school, and became proficient in the three baskets of the Śrāvakas. He asked the Khenpo for instructions, and the Khenpo gave him the instruction to seek the inexpressible self. There, he examined and searched, but did not see it. During the day, he opened all the windows, and at night, he lit lamps in the four directions, and then stripped naked and looked everywhere, inside and out. When a friend saw him doing this, he told the Khenpo, and the Khenpo also asked him. He said, "I am dull-witted and lack intelligence, so I do not see what the Khenpo has shown. Therefore, I suspect that it is obscured by obscurations, so I am looking in this way." He also pointed out the intellects that actually prevent the search. The Khenpo became angry and said, "You are mocking my tenets, do not stay here!" So he was expelled, but this was not a place of expulsion. He could have refuted it with reason, but he thought it was inappropriate, so he bowed and left. Eventually, he went to the teacher Vasubandhu and listened to all the collections of the Great and Small Vehicles. It is said that he eventually mastered about five hundred sutras, including the Great Vehicle, the Small Vehicle, and even dhāraṇīs and mantras. In particular, he received the vidyā-mantra from a mantra master and, through practice, directly saw the face of the noble Mañjuśrī, and listened to the Dharma as he wished. In the region of Oḍibisha, in a very remote forest, he lived in a cave in a rocky mountain called Bhota Saila, and single-mindedly strove for meditation. After a few years had passed, in the glorious Nālandā, a heretic
Chinese
发生了激烈的辩论。那里聚集了一位名叫苏杜尔扎亚的婆罗门，他能亲眼见到自己修成的神，精通逻辑，难以战胜。由于佛教徒们无法与他辩论，便从东方迎请了法称论师。他三次击败了那位外道，并逐一驳倒了在那里集会的所有外道论敌，使他们皈依了佛教。在那里，他为僧众详细讲解了许多经部，并广弘了阿毗达磨。他还创作了许多关于唯识和逻辑的零散论著，据说总共创作了一百多种论著。之后，他又前往奥提比沙国，致力于禅定。在那里，他想到，凭借自己独特的智慧力量而产生的这种逻辑体系，由于先前所著的论著如同散落一般，因此有必要将它们合为一体。于是他写下了《集量论》的礼赞和立誓：成为量士，欲利益众生者，导师善逝救护者，我顶礼后，为成就量，从自己所有论著中，收集各种散乱，在此合为一体。当他用石灰写下这些时，大地震动，光明遍布四方，发出了巨大的声音。在那里，一位名叫黑色的婆罗门得知这是不祥之兆，便趁着论师去乞食的时候，前来擦掉了这些字。这样擦了两次之后，第三次写的时候，他写道：如果这是为了开玩笑和戏弄而擦掉的，那么因为有重大的意义，请不要擦掉。如果是因为意义错误而想要辩论，那么请现身。之后，他又趁着论师去乞食的时候，前来擦拭，看到了字便停住了。这时，论师回来了，以教法为证进行辩论，多次击败了外道。当他说：现在你进入佛教吧。那人念诵咒语，撒出灰尘，烧毁了论师的用具，论师也几乎被烧伤，那个外道就离开了。我心想，我连这一个人的利益都不能成办，又怎么能成办其他人的利益呢？正当他打算放弃利他之心时，圣者文殊菩萨显现。
English
A great debate arose. There, a Brahmin named Sudurjaya, who could directly see the deity he had accomplished himself, was extremely skilled in logic, and difficult to defeat, was also gathered. Since the Buddhists were unable to debate with him, they invited Master Dignāga from the east. He defeated that heretic three times, and refuted each and every one of the heretical opponents who had gathered there, converting them to Buddhism. There, he extensively explained many sutras to the Sangha, and also greatly expanded the Abhidharma. He also composed many scattered treatises on epistemology and logic, and it is said that he composed a total of one hundred treatises. Again, he went to the land of Oṭibisha and devoted himself to meditation. There, he thought that since the previously composed treatises on this unique system of logic, which arose from the power of his own extraordinary intellect, were scattered like fragments, they should be unified. Thus, he wrote the homage and pledge of the Compendium on Valid Cognition: Having prostrated to the teacher, the Sugata, the protector, who has become a valid means of knowing, who desires to benefit beings, in order to establish valid cognition, from all my own treatises, I will gather together the various scattered fragments here into one. When he wrote this in lime, the earth shook, light pervaded all directions, and a great sound arose. There, a Brahmin named Black, knowing that this was an ominous sign, came and erased it while the master was out begging for alms. After erasing it twice in this way, he wrote for the third time: If this is being erased for the sake of jest and mockery, then do not erase it, because there is a great purpose. If you want to debate because the meaning is wrong, then reveal yourself. Again, he came to erase it while the master was out begging for alms, but seeing the letters, he stopped. Then the master returned, and after establishing the doctrine as witness, he debated and defeated the heretics many times. When he said, "Now you should enter the Buddhist doctrine," that person recited mantras and scattered ashes, burning the master's belongings, and the master was almost burned as well. That heretic then left. Thinking, "If I cannot accomplish even the benefit of this one person, how can I accomplish the benefit of others?" Just as he was about to abandon the mind of enlightenment, the noble Mañjuśrī...
Chinese
降临于翁松，孩子，不要这样做，不要这样做，与低劣之人相遇会产生恶劣的智慧。我知道你的这部论著不会受到外道的损害。在你未获得佛果之前，我将成为你的善知识。未来之时，此论将成为一切论著之眼。说完之后，导师说：难以忍受的诸多痛苦，难以忍耐，心也喜欢非圣洁的行为。圣洁之人难以相遇，即使有幸见到您的面容，若未得到您的加持，我又能做什么呢？说完之后，他说：孩子，你不要不高兴。我将守护你免受一切恐惧。说完之后，便隐身不见了。之后，那部论著也被很好地撰写出来。一次，导师稍微感到不适，从城市乞食后，住在一片森林中，感到疲倦便睡着了。在梦中，见到了许多佛陀的面容，获得了许多禅定。外面，诸神降下了花雨，森林中的花朵也弯腰致敬。大象们在遮阴，这时，国王带着臣民来郊游，看到了这一幕，感到惊奇，便奏响音乐，导师从睡梦中醒来，问道：这是你那边的大象吗？回答说：是的。国王便向导师的双足顶礼。之后，最终前往南方。击败了许多不同地方的外道论敌，恢复了之前导师们建立的几乎所有衰败的寺庙。再次，奥多比夏国王的大臣，名叫巴扎帕里达，是国王的财政大臣，他皈依了佛教，那位婆罗门建造了十六座大寺庙，每座寺庙都设立了一个大型僧团，每座寺庙都有许多寺产。作为戒律清净的象征，那位婆罗门的花园里有一种名为木仕提哈日达嘎（藏文：མུཥྚི་ཧ་རི་ཏ་ཀ་，梵文天城体：मुष्टिहरीतका，梵文罗马拟音：muṣṭiharītakā，汉语字面意思：拳头诃梨勒）的诃梨勒果树，能够治愈所有疾病，对许多人有益。一次，树木变得非常干枯，导师使其复苏。
English
Coming to Ongsum, child, do not do this, do not do this, encountering inferior people will generate evil wisdom. I know that this treatise of yours will not be harmed by heretics. Until you attain Buddhahood, I will be your spiritual friend. In the future, this treatise will become the eye of all treatises. After saying this, the teacher said: Many unbearable sufferings, difficult to endure, and the mind also delights in unholy conduct. Holy people are difficult to encounter, even if I am fortunate enough to see your face, if I am not blessed by you, what can I do? After saying this, he said: Child, do not be unhappy. I will protect you from all fears. After saying this, he disappeared. After that, that treatise was also well written. Once, the teacher felt slightly unwell, after begging for alms from the city, he stayed in a forest, feeling tired, he fell asleep. In a dream, he saw the faces of many Buddhas and attained many samadhis. Outside, the gods rained down flowers, and the flowers of the forest also bowed in reverence. Elephants were providing shade, when the king of the country came for an outing with his retinue, saw this scene, and was amazed, so he played music, and the teacher woke up from his sleep and asked: Is this your elephant? He replied: Yes. The king prostrated at the teacher's feet. Afterwards, he eventually went to the south. He defeated many heretical opponents from different places and restored almost all the dilapidated temples established by the previous teachers. Again, the minister of the king of Odobisha, named Bhadrapalita, who was the king's treasurer, converted to Buddhism, and that Brahmin built sixteen large temples, and each temple established a large monastic community, and each temple had many temple estates. As a symbol of pure discipline, in that Brahmin's garden, there was a tree of a special kind of arura called Mushtiharitaka (藏文：མུཥྚི་ཧ་རི་ཏ་ཀ་，梵文天城体：मुष्टिहरीतका，梵文罗马拟音：muṣṭiharītakā，汉语字面意思：拳头诃梨勒), which could cure all diseases and was beneficial to many people. Once, the tree became very dry, and the teacher revived it.