Chinese
臆造产生的原因是听闻了不正确的历史，或者即使听闻正确也无法确定的自造。其中，在互相赞颂的内容中，陈那和法称的著作是与《赞颂一百五十颂》的语句连接，或者仅仅是阐明意义，因此被归为注释。应该理解为，那两位论师并非互相写作。后来，那位论师前往南方，成为众多寺院的主持，向许多人传授佛法。他前往德瓦拉地区，新建了大约五十座大型的佛法基础，使佛法长期兴盛。最终，他修持了夜叉女，前往了名为百花山的山王。比丘寂铠前往普陀山也与这些是同一时期。在蓬达瓦丹地区的森林中，那位比丘修持圣观世音菩萨，几乎出现了成就的征兆。国王舒巴萨拉的梦中，如果迎请圣观世音菩萨降临此地，赡部洲的饥荒和瘟疫将会停止，变得安乐。为此，派遣像这样住在森林中的比丘前往普陀山。国王召见了比丘，给了他珍珠项链和迎请信，还给了他路费。比丘心想：道路艰难而漫长，可能会有生命的危险。但是，违背劝我去本尊神居住之地的嘱托是不合适的。于是他带着普陀山的地图出发了。最终到达了达那室利洲吉祥米聚塔。从那里去普陀山的道路要经过一段地下通道。据说现在因为海水上涨淹没了陆地，人无法通行。在以前的时代，有路可以通行，所以就从那里通过了。在那里，无法渡过大河时，按照地图向度母祈祷，一位老妇人划船来救了他。又一次，无法渡过一个湖泊时，向忿怒母祈祷，一位少女划船来救了他。还有一次，无法通过燃烧着火焰的森林边缘时，向马头明王祈祷。
English
The reason for creating fabrications is hearing incorrect history, or self-creation when even if hearing correctly, it cannot be determined. Among the contents of mutual praise, the works of Dignāga and Dharmakīrti are connected to the sentences of the "Praise to One Hundred and Fifty Stanzas," or are merely clarifying the meaning, so they are classified as commentaries. It should be understood that those two teachers did not write to each other. Later, that teacher went to the south, became the abbot of many monasteries, and taught the Dharma to many people. He went to the area of Devala, newly established about fifty large Dharma foundations, and made the Dharma flourish for a long time. Finally, he practiced Yakshini and went to the mountain king called Hundred Flower Mountain. Bhikshu Śāntivarman's going to Potala was also at the same time as these. In the forest of Pundravardhana, that Bhikshu practiced the Holy Avalokiteśvara, and there were almost signs of accomplishment. In the dream of King Śubhasara, if the Holy Avalokiteśvara is invited to come to this place, the famine and plague in Jambudvipa will stop and become peaceful. For this reason, send a Bhikshu like this living in the forest to Potala. The king summoned the Bhikshu, gave him a pearl necklace and an invitation letter, and also gave him travel expenses. The Bhikshu thought: The road is difficult and long, and there may be danger to life. However, it is not appropriate to disobey the instruction to go to the place where the yidam deity resides. So he set off with a map of Potala. Eventually, he arrived at the stupa of Shri Dhanyakataka. From there, the road to Potala goes through a short underground passage. It is said that now the land is submerged by the rising sea, and people cannot pass through. In the past, there was a road to pass through, so he passed through it. There, when he could not cross the great river, he prayed to Tara according to the map, and an old woman rowed a boat to save him. Again, when he could not cross a lake, he prayed to the Wrathful Mother, and a young girl rowed a boat to save him. Also, when he could not pass through the burning edge of the forest, he prayed to Hayagriva.
Chinese
祈祷之后便降下了雨。雷声指引了道路。又因为峡谷深不可测，有很多丈量单位，道路被阻断无法通行。向一髻母祈祷后，大蛇化作桥梁，便从上面通过了。之后，很多像大象身体一样大的猴子挡住了道路。向不空绢索祈祷后，那些大猴子们便让开了道路，并给予了美好的食物。之后到达了普陀山的山脚下，无法攀登岩石山。向圣观世音祈祷后，出现了绳梯，便攀登了上去。之后，所有方向都被雾气笼罩，找不到道路。长时间祈祷后，雾气消散。在那座山的三分之一处，看到了度母的佛像，在山腰处，看到了忿怒母的佛像等等。到达山顶时，在空旷的宫殿里，除了杜鹃花之外，没有其他人。在那里朝着一个方向祈祷，住了一个月。某天，一个女人来了，说圣者来了，来这里，然后领着他打开了成千上万层的宫殿之门。每打开一扇门，就生起一个禅定。与圣五尊亲身相见。向佛像撒花。献上了国王的信件和供品。祈请降临赡部洲，圣者应允了，并赐予了比丘很多路费“班拿”。依靠这些食物，你就能回到自己的家乡，班拿没有用完之前再来。这样说着，并指引了道路。山腰和山脚三分之一处的佛像，也看到了真身。回来的时候，十五天就能到达自己的地方，在十四天过去的那天，看到了布ಂಡ্র वर्धन(梵文天城体，puṇḍra vardhana，奔那伐檀那)的山，非常高兴。用剩下的班拿买了更多的食物吃。在没有到达国王的城市之前，在接近自己修行的地方时，班拿用完了。在那里住着，心想圣者是否会来，但没有来。半夜睡着的时候，听到了音乐的声音，醒了过来。在天空中，诸神正在做供养。询问在供养谁，回答说赡部洲的愚昧少年，您所依靠的树上，圣者带着眷属降临了。看去，在树的表面上，五尊神亲身降临，便合掌
English
After praying, rain fell. Thunder showed the way. Also, because the gorge was unfathomable, with many units of measurement, the road was blocked and impassable. After praying to Ekajati, a great serpent made a bridge, and they went over it. Then, many monkeys as big as elephants blocked the road. After praying to Amoghapasha, those great monkeys opened the road and gave good food. Then they arrived at the foot of Mount Potala and could not climb the rocky mountain. After praying to Holy Avalokiteshvara, a rope ladder appeared, and they climbed it. Then, all directions were covered in mist, and they could not find the way. After praying for a long time, the mist cleared. On one-third of that mountain, they saw an image of Tara, and on the mountainside, they saw an image of Krodhini, and so on. When they reached the summit, in the empty palace, there was no one but rhododendrons. There, they prayed in one direction and stayed for a month. One day, a woman came and said that the Holy One had come, come here, and then led him to open thousands of layers of palace doors. With each door that opened, a samadhi arose. They met the Holy Five Deities in person. They scattered flowers on the images. They offered the king's letter and offerings. They prayed for him to come to Jambudvipa, and the Holy One agreed and gave the mendicant many "pana" as travel expenses. Relying on this much food, you will be able to return to your homeland, and come again when the pana are used up. Thus he spoke and showed the way. The images on the mountainside and one-third of the way up the mountain were also seen in person. On the way back, on the fourteenth day of the fifteen days it would take to reach his own place, he saw the mountain of Pundra Vardhana and was very happy. With the remaining pana, he bought more food and ate it. Before reaching the king's city, as he approached his own hermitage, the pana ran out. He stayed there, wondering if the Holy One would come, but he did not come. In the middle of the night, as he fell asleep, he heard the sound of music and woke up. In the sky, the gods were making offerings. When asked who they were making offerings to, they replied that the Holy One, with his retinue, had come to the tree that the ignorant boy of Jambudvipa was relying on. When he looked, the five deities had actually come to the surface of the tree, and he folded his hands.
Chinese
进献了树林。请他前往国王的国土，他说最初如果不是花完钱币（藏文：པ་ཎ་，梵文天城体：पण，梵文罗马拟音：paṇa，汉语字面意思：钱币），就会那样做，但现在就住在这里。之后国王请求他，他也不高兴，据说连一个工钱也没给那位居士。之后在那片森林里建造了寺庙，被称为卡萨帕尼寺。据说，卡萨帕尼是因为在天空飞行后降临，所以叫空行，或者说是花完钱币的时候降临，所以叫花完钱币。但翻译成空行非常好。如果按照另一种说法翻译，卡尔萨是食物价格的梵语，帕尼是金银的铜币，就是现在被称为唐卡的这种。所以是食物价格铜币的意思。据说，在印度普遍都是这样流传的。按照《二万八千颂》的历史记载，国王的劝请没有说完，就去了布达拉宫三次，第一次是为了他自己会见，第二次是因为《现观庄严论》和经典不一致的疑问，瓦拉纳西的僧团派人来，但他没有禀告，而是迎请了圣者卡萨帕尼。问卡萨帕尼，他说：“我是化身，所以不知道。”第三次为了解决那个疑问，去了布达拉宫，也迎请了《二万八千颂》。据说，那位居士亲眼见到了圣者卡萨帕尼五尊神，当时也亲自接受了供品。后来，那位居士看到财物，正当强盗要杀他的时候，他知道这是必定要承受的业力，于是说：“把头献给圣者的手中吧！”强盗也照做了。圣者流出的眼泪进入头颅，全部变成了舍利。据说，从那以后就不再亲自接受供品了。这是关于导师法称等时期的故事，是第二十三则。之后，国王希尔沙的儿子，名叫国王昂楚的出现了。那是以前一位精通三藏的比丘，去国王的王宫里一个盛大的节日化缘，但没有得到布施，被守门人赶走了。他因为断食而饥饿致死的时候，发愿成为供养三宝的国王，让出家人都能吃饱。凭借着这个力量，
English
He offered the grove. He was asked to go to the king's land, but he said that he would have done so if he hadn't run out of coins (藏文：པ་ཎ་，梵文天城体：पण，梵文罗马拟音：paṇa，汉语字面意思：coin) at first, but now he would stay here. Then, when the king pleaded with him, he was not pleased and did not even give a single wage to the devotee. Then a temple was built in that forest, which became known as the Khasarpani Temple. It is said that Khasarpani came after flying in the sky, so it is called the Sky Goer, or that it came when the coins ran out, so it is called the Coin Ran Out. But translating it as Sky Goer is very good. If translated according to another saying, Kharsa is the Sanskrit word for the price of food, and Pani is the gold and silver coin, which is now known as Tangka. So it means the price of food coin. It is said that this is how it is generally known in India. According to the history of the Twenty-Eight Thousand Verse Sutra, without finishing the king's urging, he went to Potala three times, the first time for his own meeting, and the second time because of the doubts that the Ornament for Clear Realization and the sutras did not agree, the Sangha of Varanasi sent someone, but he did not report it, but invited the Holy Khasarpani himself. When asked Khasarpani, he said, "I am an emanation, so I don't know." The third time, to resolve that doubt, he went to Potala and also invited the Twenty-Eight Thousand Verse Sutra. It is said that the devotee actually saw the Holy Khasarpani five deities, and at that time he also personally accepted the offerings. Later, when the devotee saw the property and the robbers were about to kill him, he knew that this was the power of the karma that he was sure to experience, so he said, "Offer my head to the hand of the Holy One!" The robbers did the same. The tears shed by the Holy One went into the skull, and all of them turned into relics. It is said that after that, he no longer personally accepted offerings. This is the story of the time of the teacher Dharmakirti and others, the twenty-third. Then, the son of King Shri Harsha, named King Angtshul, appeared. That was formerly a monk who was proficient in the three pitakas, who went to beg at a grand festival in the king's palace, but did not receive alms and was driven away by the gatekeeper. When he died of starvation because he had fasted, he made a vow to become a king who would offer to the Three Jewels and satisfy the ordained with food. By the power of that,
Chinese
拉朴（la po）的受用变得非常广大，用上好的食物供养四方的所有僧众。王宫城市被命名为达（ta）。享年一百四十岁。执政也接近一百年。功德光（yon tan 'od）在世的晚期，他登上了王位。在东方，出现了一位出自离车毗（licchavi）族的国王，名叫森格（seng ge），拥有强大的势力。那时，导师旃陀罗·果弥（candra go mi）诞生。森格的儿子，国王巴尔沙（bhar sha）也长期执政。旃陀罗的后裔，国王辛哈旃陀罗（sing ha candra）登上王位。因为势力弱小，不得不听命于森格国王和格尔沙（ghar sha）。这时是勒丹（legs ldan）和圣者解脱军（'phags pa grol sde）在世的晚期。导师尼玛云藏（nyi ma sbas pa）、解脱军的弟子乔杰（mchog sde）、佛护（sangs rgyas bskyangs）的弟子莲花智（ka ma la buddhi）在世的晚期，以及功德光的弟子圣者月亮宝（'phags pa zla ba'i nor bu）和那烂陀寺的堪布胜天（rgyal ba'i lha）等同时出现。在南方，导师月称（zla ba grags pa）也降临。导师法护（chos skyong）、导师寂天（zhi ba lha）和成就者毗卢巴（bi rU pa）在世的早期左右。圣者萨迦拉（sa ga lha）也似乎在这个时期出现，因为花鬘论的译者涅曹·喜饶扎巴（snyel tsor shes rab grags）翻译时说，是圣者僧护（dge 'dun 'bangs）的弟子圣者萨迦拉所著。因此，也需要考察他是否是声闻阿罗汉。这些人当中，乔杰和莲花智的传记没有听说过。月亮宝虽然是国王昂楚（ngang tshul）的上师，但没有看到详细的故事。尼玛云藏则说龙树（klu sgrub）和无著（thogs med）的观点一致，并在克什米尔和摩揭陀建立了十二个大型的佛法中心，让所有事物都由夜叉来掌管。他作为救护所有佛教徒脱离八怖畏的守护者，是一位成就度母的僧人咒师，详细的历史在其他地方可以了解。胜天也是一位精通众多经论的大学者，在那烂陀寺长期居住，但没有听到详细的传记。那时，北方哈萨