Chinese
祈愿之后七天就恢复了。像这样，因为多数外道辩论者都被击败，所以被称为辩论中的佼佼者，以佛法相连的弟子遍布所有地方。没有完全摄受一个随身服侍的僧人。因为少欲知足，所以在有生之年一直安住于十二种修持功德中，在奥多比沙的寂静森林中逝世。比丘僧众是世亲论师的弟子，是南方人，种姓是婆罗门，是说一切有部的人。他在金刚座长期居住，在金刚座建立了律藏和二十四部阿毗达磨。被许多突厥国王恭敬迎请到克什米尔（今克什米尔地区）。建造了珍藏寺和昆婆昆荼梨寺。弘扬了许多大乘佛法，并在那里去世。以前克什米尔地区没有太多的的大乘佛法。在无著兄弟在世的时候稍微弘扬了一些。从这位论师开始，逐渐弘扬开来。论师法生，出生在东方孟加拉，是无著兄弟二人的弟子。他走遍四方，各地都建造了一座圣妙吉祥的寺庙。据说他还著述了《瑜伽师地论》的圆满释论。论师佛护，出生在南方丹巴拉地区的支分，名叫鹅顶。他在当地出家，成为一位博学之士，是龙友论师的弟子。他从僧护论师那里听闻了龙树论师的宗义，一心禅修，证得了殊胜的智慧。见到了圣妙吉祥的尊容。住在南方丹达普里寺，也宣讲了很多佛法。他还为圣父子和勇士论师等所著的许多论典作了注释。最终，他通过修持瑞柳成就法而获得了成就。论师善护，在南方摩罗耶的王族中获得了最殊胜的转生。在当地出家后，学习了
English
After making aspirations, it was restored in seven days. In this way, because most of the Tirthika debaters were defeated, he was known as the best among debaters, and disciples connected by Dharma were spread everywhere. He did not fully take even one monk who attended him. Because he was content with few desires, he lived in the twelve qualities of training for as long as he lived, and passed away in a secluded forest of Oḍiviśa. The monk Sangha Varman was a disciple of Master Vasubandhu, a Southerner, a Brahmin by caste, and a Sarvāstivādin. He resided at Vajrāsana for a long time, and established the Vinaya and twenty-four Abhidharma texts at Vajrāsana. He was honored and invited by many Turushka kings and went to Kashmir (present-day Kashmir region). He built the Ratna-sañcaya Temple and the Kumbha-kuṇḍalī Temple. He propagated many Mahāyāna teachings and passed away in that land. Previously, there was not much Mahāyāna Dharma in the land of Kashmir. It was slightly propagated during the time of the brothers Asaṅga. Starting from this teacher, it gradually became more prevalent. Master Dharma Varman was born in eastern Bengal and was a disciple of both the brothers Asaṅga. He traveled to all the countries in the four directions and built a temple of Holy Mañjuśrī in each place. It is said that he also wrote a complete commentary on the Yogācārabhūmi-śāstra. Master Buddha Rakṣita was born in a part of the southern country of Tāmralipta called Goose Peak. He took ordination in that country and became a learned scholar, a disciple of Master Nāga's Friend. Having heard the tenets of Master Nāgārjuna from Master Sangha Rakṣita, he meditated single-mindedly and attained supreme wisdom. He saw the face of Holy Mañjuśrī. He resided in the southern monastery called Daṇḍapurī and also taught much Dharma. He also wrote commentaries on many treatises composed by the Holy Father and Sons and Master Hero, etc. Finally, he attained accomplishment by practicing the Rilu siddhi. Master Suguṇa Rakṣita obtained the most excellent birth in the royal family of Malaya in the south. After ordaining in that country, he studied
Chinese
又精通三学。前往中部地区，从导师善护（དགེ་འདུན་སྲུང་བ་）处，接受了许多大乘经部和龙树的口诀。之后再次前往南方地区，亲见了金刚手菩萨，还修成了特殊的等持。成为南方大约五十座寺庙的主持，广泛地宣讲佛法。在导师佛护（སངས་རྒྱས་བསྐྱངས་）去世后，阅读了他所著的论典。对于《中观根本颂》，推翻了先前导师的观点，著疏进行解释，并承诺依赖龙树的口诀，为一些经部作了解释。最终，他也修成了药丸的成就，获得了成就。然而，这两位导师都舍弃了成熟的色身，前往了持明者的境界。因此，这两位导师建立了宣说中观自性空的宗义。佛护的弟子虽然不多，但导师善贤（ལེགས་ལྡན་）的弟子却非常多，有数千名比丘跟随，因此这个宗派非常兴盛。在这两位导师出现之前，所有的大乘行者都安住于一个教法中。这两位导师认为圣龙树和圣无著的宗派非常不同。无著的宗派不是引导中观的道路，而是唯识。圣龙树的观点是，除了我们的观点之外，没有其他的观点，从而遮止了其他的边见。善贤去世后不久，大乘行者也分裂成两个派别，发生了争论。此外，导师智稳（བླཽ་གྲོས་བརྟན་པ་）著了一部论典，以唯识来解释《中观根本颂》的意旨。这部论典在南方地区出现后，受到了善贤的弟子们的反对。他们来到那烂陀寺，与智稳的弟子们争论。善贤的弟子被称为“国王”，也就是宣说自性空的人。从月官（ཙནྡྲ་གོ་མཱི་）和月称（ཟླ་བ་གྲགས་པ་）的传记中可以得知这些。许多藏人认为佛护是圣龙树在世时的
English
He also became proficient in the three studies. He went to the central region and received many Mahayana sutras and Nagarjuna's instructions from the teacher Gedun Sungwa. Then he went to the southern region again and saw Vajrapani directly, and also accomplished a special samadhi. He became the master of about fifty monasteries in the south and taught the Dharma extensively. After the death of the teacher Sangye Kyang, he examined the treatises he had written. Regarding the root text of Madhyamaka, he refuted the views of the previous teachers and wrote a commentary, and promised to rely on Nagarjuna's instructions, and explained some sutras. Eventually, he also accomplished the siddhi of pills and attained accomplishment. However, both of these teachers abandoned their ripened physical bodies and went to the realm of vidyadharas. Therefore, these two teachers established the doctrine of proclaiming the emptiness of inherent existence in Madhyamaka. Although Sangye Kyang did not have many students, the teacher Lekden had a great number of students, with thousands of monks following him, so that the system became very popular. Before these two teachers appeared, all Mahayana practitioners remained in one teaching. These two teachers considered the systems of the noble Nagarjuna and the noble Asanga to be very different. Asanga's system does not guide the path of Madhyamaka, but is only Mind-Only. The view of the noble Nagarjuna is that there is no other view than ours, thus preventing other extreme views. Shortly after Lekden's death, the Mahayana practitioners also split into two factions and disputes arose. In addition, the teacher Lodro Tenpa wrote a treatise explaining the meaning of the Root Verses on the Middle Way in terms of Mind-Only. When this text appeared in the southern region, it was opposed by the students of Lekden. They came to Nalanda and argued with the students of Lodro Tenpa. The students of Lekden were called "Kings," that is, those who proclaim emptiness of inherent existence. This can be known from the biographies of Chandra Gomi and Chandrakirti. Many Tibetans believe that Sangye Kyang was the noble Nagarjuna during his lifetime.
Chinese
说他是上座部的学生，或是乐天的晚年学生，又说他曾与人争辩，还说他转世为圣救（佛护）月称等等，这些都像是用理智裁剪出来的虚构之谈。有些人否定这些说法，经过仔细考证后认为，这些人是龙树论师的亲传弟子，乐天的受具足戒的亲教师也是龙树，月称是圣天（提婆）的亲传弟子。既然像圣天这样的人同时被认为是两者的源头，那么他们两人为何会分道扬镳，形成不同的宗派呢？如果有人有辨别能力，谁会相信这种说法呢？圣解脱部，出生于中部和南方交界处燃烧的洞穴附近，是论师佛护的侄子，从圣救度母（梵文：Kuru kulle）的僧团出家。他精通该僧团的宗义，后来对大乘产生兴趣，于是前往论师世亲处。听闻了《般若波罗蜜多经》，完整地掌握了所有的般若经部，但没有听闻口诀。之后，他成为论师善护的最后一位弟子，并向他请教了般若波罗蜜多的口诀。这位论师在西藏广为人知，据说他是世亲论师的弟子中，比世亲本人更精通般若波罗蜜多的人。有些印度人则说他是陈那的弟子，甚至没有见过世亲。据说他向论师法护请教了《般若波罗蜜多经》的现观，并从乐天那里听闻了口诀。但根据印度广为流传的说法，他只是世亲论师的最后一位弟子。据说这位论师对他的追随者们这样说：这位论师因为各种论典而感到疲惫，为了休息，他对《般若波罗蜜多经》进行思维和禅修时，心中生起了特殊的体验。虽然他对意义没有怀疑，但有些地方与经文和《现观庄严论》的词句不符，感到不安。在梦中，弥勒菩萨授记说：你去瓦拉纳西的寺庙吧，你会得到重要的东西。第二天早上，他去了那里。
English
It is said that he was a student of the Sthavira school, or a student of Lekden's later years, and that he had debated with others, and that he was reborn as Sangyas Kyang Drak (Buddhapalita Chandrakirti), etc. These seem to be mere fabrications cut out by reason. Some people deny these claims, and after careful examination, they believe that these people were direct disciples of the master Nagarjuna, and that Lekden's preceptor for full ordination was also Nagarjuna, and that Chandrakirti was a direct disciple of Aryadeva. Since someone like Aryadeva is considered the source of both, why would these two diverge and form different schools of thought? If someone has discernment, who would believe such a claim? Arya Vimuktisena was born near the burning cave at the border between central and southern India, and was the nephew of the master Buddhadāsa. He was ordained from the community of Arya Kurukulle. Having mastered the tenets of that community, he became interested in the Mahayana and went to the master Vasubandhu. He listened to the Prajñāpāramitā and completely mastered all the Prajñāpāramitā sutras, but did not hear the oral instructions. Then, he became the last disciple of the master Gunaraksha and requested the oral instructions of the Prajñāpāramitā from him. This master is well-known in Tibet, and it is said that he was more proficient in Prajñāpāramitā than Vasubandhu himself among Vasubandhu's disciples. Some Indians say that he was a disciple of Dignāga and had not even met Vasubandhu. It is said that he requested the Abhisamaya of the Prajñāpāramitā from the master Dharmapala and heard the oral instructions from Lekden. However, according to the widely known account in India, he was just an ordinary disciple, like the last of Vasubandhu's disciples. It is said that this master told his followers: This master, being tired of various treatises, meditated on the Prajñāpāramitā for rest, and special experiences arose in his mind. Although he had no doubt about the meaning, some places did not match the words of the sutras and the Abhisamayalankara, and he felt uneasy. In a dream, the noble Maitreya prophesied: Go to the monastery of Varanasi, and you will find something important. The next morning, he went there.
Chinese
据说，他以拥有铁甲般的寂静盔甲而闻名，从南方普陀山迎请了二万八千颂的经书，并与《现观庄严论》的词句相符，因此得到了安慰。因此，他解释了《八千颂经》和《现观庄严论》中无自性的中观意义，并且是创作了混合所有经论的论著的作者。由于在这位论师出现之前没有这样的情况，所以据说“以前没有人体验过二万颂的光芒”的原因就是这样。最终，他成为了东方某个小国的上师，拥有大约二十四座寺庙，并开始讲授般若波罗蜜多。听闻般若经的出家众，少的时候也有数千人聚集，这种情况持续了大约三十年。有人说这位论师是汉藏两地的第一位登地者，也有人说是加行道者，虽然不是真正的圣者，但因为接近圣者，所以属于圣者的范畴。还有人说，虽然是凡夫，但因为圣者解脱众被称为圣者，就像眼睛的角落被称为国王、佛陀等，并不能因此成为佛陀一样。也有人说他是先前的下士道菩萨等等，说法很多，但似乎没有人争论他是一位奇妙的殊胜圣者。谁知道他的心相续是如何产生的呢？从表面上看，他似乎是一位凡夫，具有信解行。论师三宝的侍者，从论师世亲那里听闻了阿毗达磨藏，并且依止了许多持有其他不同地区律藏的人。与论师陈那非常友善，是听闻陈那讲授般若波罗蜜多的学生之一，智慧与陈那齐名，并且对《八千颂》的略义作了解释。陈那也为他所作的无量功德赞作了略义。论师三宝的侍者也被认为是论师勇士的名字。据说，陈那对《一百五十赞》作了补充赞颂，因此被称为勇士，陈那和勇士是互相学习的。
English
It is said that he was known as having the iron-clad armor of peace, and he brought the text of the Twenty-eight Thousand Verses from the Potala in the south, and it coincided with the words of the Ornament for Clear Realization, so he was comforted. Therefore, he explained the meaning of the Middle Way of selflessness in the Eight Thousand Verses Sutra and the Ornament for Clear Realization, and he was the author of treatises that mixed all the sutras and treatises. Since there was no such thing before this teacher appeared, it is said that the reason why it is said that "no one has ever experienced the light of the Twenty Thousand Verses before" is like that. In the end, he became the lama of a small kingdom in the east, and he owned about twenty-four monasteries, and he began to teach the Prajnaparamita. Even when there were few monks listening to the Prajnaparamita Sutra, thousands of them gathered, and this lasted for about thirty years. Some say that this teacher was the first bhumi practitioner in both China and Tibet, and some say that he was a practitioner of the path of joining, so although he was not a real Arya, he belonged to the category of Aryas because he was close to the Aryas. Others say that although he is an ordinary person, the Arya liberation group is called Arya, just like the corner of the eye is called king, Buddha, etc., and it does not become a Buddha. Some say that he was a Bodhisattva of the lower path in the past, etc., there are many sayings, but it seems that no one disputes that he was a wonderful and extraordinary holy being. Who knows how his mindstream arose? Outwardly, he appears to be an ordinary person with faith and practice. The attendant of the teacher Konchok Sum, he heard the Abhidhamma Pitaka from the teacher Vasubandhu, and relied on many who held the Vinaya Pitaka of other different regions. He became very friendly with the teacher Dignaga, and was one of the students who listened to Dignaga teaching the Prajnaparamita. His wisdom was as famous as Dignaga's, and he also explained the condensed meaning of the Eight Thousand Verses. Dignaga also made a condensed meaning for the praise of the immeasurable qualities made by him. The attendant of the teacher Konchok Sum is also considered to be the name of the teacher Hero. It is said that Dignaga made a supplementary praise to the One Hundred and Fifty Praises, so he was called Hero, and Dignaga and Hero were learning from each other.