English
La Po's possessions became very vast, and he made offerings of excellent food to all the Sangha in the four directions. The royal city was named Ta. He lived to be one hundred and forty years old. He also ruled for nearly a hundred years. He ascended the throne around the end of Yontan 'Od's life. In the east, there arose a king from the Licchavi clan named Sengge, who had great power. At that time, the teacher Chandra Gomi was born. Sengge's son, King Bharsha, also ruled for a long time. Chandra's descendant, King Singha Chandra, ascended the throne. Because his power was weak, he had to obey King Sengge and Gharsha. This was during the late period of Lekden and the venerable Drolde. The teacher Nyima Yönten, Chokde, the disciple of Drolde, Kamala Buddhi, the disciple of Sangye Kyang, the venerable Zlawe Norbu, the disciple of Yontan 'Od, and Gyalwe Lha, the abbot of Nalanda, all appeared at the same time. In the south, the teacher Chandrakirti also appeared. It was around the early period of the teacher Chökyong, the teacher Zhiwa Lha, and the accomplished being Virupa. It seems that the venerable Saga Lha also appeared at this time, because when Nyeltsor Sherab Drak translated the Garland of Flowers, he said that it was written by the venerable Saga Lha, the disciple of the venerable Gedun Bang. Therefore, it is also necessary to examine whether he was a Shravaka Arhat or not. Among these people, the biographies of Chokde and Kamala Buddhi have not been heard. Although Zlawe Norbu was the guru of King Ngangtsul, detailed stories are not seen. Nyima Yönten said that Nagarjuna and Asanga's views were the same, and established twelve large Dharma centers each in Kashmir and Magadha, entrusting all things to the yakshas. He was a protector who saved all Buddhists from the eight fears, and was a monk mantra practitioner who had accomplished Tara. Detailed history can be found elsewhere. Gyalwe Lha was also a great scholar who was proficient in many scriptures and resided in Nalanda for a long time, but a detailed biography has not been heard. At that time, northern Hasa
Chinese
從前有釋迦牟尼佛的佛牙出現，格敦邦（dge 'dun 'bangs）阿闍黎的弟子，詩人桑瓦堅（gsang ba byin），以及秋邦（chos 'bangs）的弟子拉特納瑪蒂（rat+na ma ti）等四位眷屬，出現了成百上千依教奉行的人，供養佛牙。這個傳統現在還在布康（pu khang）存在。 尊者月稱，出生在南方薩曼塔（sa man+ta），從小就學習了所有的學術領域。在南方那個地方出家，精通所有的三藏。從雷登（legs ldan）的眾多弟子和佛護（sangs rgyas bskyangs）的弟子卡瑪拉布德（ka ma la bud+dhi）那裡，接受了龍樹的所有教義和口訣。成為一位偉大的智者，擔任那爛陀寺的住持。他撰寫了《入中論》、《四百論釋》和《六十正理論釋》等著作，使得佛護的學說非常興盛。 在那裡，他從畫在畫布上的母牛身上擠出牛奶，讓所有的僧人都喝飽了牛奶粥。他的手可以毫無阻礙地穿過石柱，也能毫無阻礙地穿過牆壁，出現了許多奇妙的景象。他擊敗了許多外道論敵。最終，他前往南方，在貢庫納（gong ku na）的地方擊敗了許多外道論敵。讓大多數的婆羅門和居士都皈依了佛法，建立了許多偉大的佛法基礎。後來，他想在名為瑪努班嘎（ma nu bhaM ga）的山上，依靠密咒之道獲得最高的成就。因此，他長期居住在那裡，密咒的老師們認為他變成了虹身。根據藏族的歷史記載，他活了三百歲，騎著石獅子擊退了突厥的軍隊，展現了非凡的事業。後者可能是真的，但前者，如果變成了虹身，就不會死亡，所以即使是三百年也無法忍受。如果認為他以粗大的異熟身在人間居住了那麼久，那顯然是不合理的。 阿闍黎旃陀羅果彌（tsan+dra go mI），東方人，在倫德拉（re ndra）親眼見到觀世音菩薩的班智達，與一位外道順世論的導師辯論。雖然駁倒了他的觀點，但他的學識是通過思維來分別的
English
Once, a tooth of the Buddha appeared. Disciples of the teacher Gedun Bang (dge 'dun 'bangs), the poet Sangwa Jin (gsang ba byin), and disciples of Chöbang (chos 'bangs) such as Ratnamati (rat+na ma ti), along with four attendants, hundreds and thousands of people who practiced according to the Dharma appeared and made offerings to the tooth. This tradition still exists in Pukang (pu khang) today. The venerable Chandrakirti was born in Samanta in the south. From a young age, he studied all fields of knowledge. He took ordination in that southern region and became proficient in all the Tripitaka. From many disciples of Legden (legs ldan) and Kamalabuddhi (ka ma la bud+dhi), a disciple of Buddhapalita (sangs rgyas bskyangs), he received all the teachings and instructions of Nagarjuna. He became a great scholar and served as the abbot of Nalanda Monastery. He composed works such as the Commentary on the Madhyamakavatara, the Commentary on the Four Hundred Verses, and the Commentary on the Sixty Stanzas on Reasoning, making Buddhapalita's doctrine very prosperous. There, he milked milk from a cow painted on a canvas and satisfied all the monks with milk porridge. His hand passed through stone pillars without obstruction, and he could also pass through walls without obstruction, and many wonderful signs appeared. He defeated many non-Buddhist opponents. Finally, he went to the south and defeated many non-Buddhist opponents in the region of Gonkuna (gong ku na). He converted most of the Brahmins and householders to Buddhism and established many great foundations of Dharma. Later, he wanted to attain the supreme accomplishment by relying on the path of mantra on a mountain called Manu Bhanga (ma nu bhaM ga). Therefore, he stayed there for a long time, and the mantra teachers believed that he had transformed into a rainbow body. According to Tibetan historical records, he lived for three hundred years and rode a stone lion to repel the Turkish army, displaying extraordinary deeds. The latter may be true, but the former, if transformed into a rainbow body, would not die, so even three hundred years would be unbearable. If it is believed that he lived in the human realm for so long with a coarse body of karmic maturation, it is clearly unreasonable. Acharya Chandragomin (tsan+dra go mI), an easterner, a pandita who saw Avalokiteśvara in Rendara, debated with a teacher of the non-Buddhist Lokayata. Although he refuted his views, his knowledge was based on conceptual discrimination.
Chinese
，因此誰的智慧敏銳誰就獲勝。既然沒有前世後世存在的明顯證據，我們不想要它，他們這樣說的時候，就把國王等作為證人，說：我確實會轉世，所以在額頭上得到標記吧。然後，他在額頭上做了一個硃砂的點，滲入肉裡。嘴裡放進珍珠，就在那裡去世了。把他的屍體放進銅製的雙層容器裡，蓋上國王的印章。正如他承諾要轉世為王族班智達比舍薩嘎的兒子一樣，他生下了一個具有相好之男童，剛出生的時候，額頭上有硃砂的痕跡，嘴裡有珍珠。國王等人看了之前的屍體，額頭上的硃砂痕跡也消失了，珍珠的痕跡清晰可見。在那裡，那些外道也相信有前世後世。那個男童剛出生的時候，就向母親合掌，說：難道不是為了十個月的辛勞嗎？因為覺得孩子剛出生就說話是不祥之兆，所以保持沉默。之後七年都沒有說話，所以認為他是啞巴。在那裡，一個外道的辯論者創作了一個非常難懂的詩歌，那詩歌的意思是阻止佛教徒的宗義，然後向國王和學者們展示。當比舍薩嘎在家裡的時候，他長時間研究，連聲音和意思都不能完全理解，更何況是回答呢？他思考著那個意思，然後到房子外面做事情去了。在那裡，七歲的旃陀羅果彌看到了，他知道意思，回答並不困難。他寫了一個解釋那個意思的小冊子，也寫了回答的詩句。父親回來的時候，看到那樣寫的，就問旃陀羅果彌的母親說：家裡誰來過？沒有其他人來過，是啞巴兒子看著寫的。在那裡，父親問兒子的時候，兒子看著母親的臉。母親說說看，他說：這是我寫的，反駁這個辯論者並不困難。之後第二天，旃陀羅果彌和外道的導師辯論，旃陀羅果彌獲勝，得到了很大的獎賞。因此，聲明和因明等等的明處
English
Therefore, whoever has sharp intelligence wins. Since there is no clear evidence of the existence of past and future lives, we do not want it, they said. Then, they set the king and others as witnesses, saying: I will indeed be reborn, so let me get a mark on my forehead. Then, he made a vermillion dot on his forehead, which seeped into the flesh. He put a pearl in his mouth and died right there. His body was placed in a double-layered copper container and sealed with the king's seal. Just as he had promised to be reborn as the son of the royal Pandit Visheshaga, a boy with auspicious signs was born to him. As soon as he was born, there was a vermillion mark on his forehead and a pearl in his mouth. The king and others looked at the previous corpse, and the vermillion mark on the forehead had also disappeared, and the trace of the pearl was clearly visible. There, those non-Buddhists also believed in the existence of past and future lives. When that boy was born, he folded his hands to his mother and said: Isn't it for ten months of hardship? Because they thought it was a bad omen for a child to speak as soon as he was born, they remained silent. After that, he did not speak for seven years, so they thought he was dumb. There, a non-Buddhist debater composed a very difficult poem, the meaning of which was to refute the tenets of the Buddhists, and then presented it to the king and the assembly of scholars. When Visheshaga was at home, he studied it for a long time, but he could not fully understand even the sound and meaning, let alone answer it? He pondered that meaning and then went outside the house to do something. There, Chandragomi, who was seven years old, saw it, and he knew the meaning, and it was not difficult to answer. He wrote a booklet explaining that meaning, and also wrote the verses of the answer. When the father came back, he saw it written like that, and asked Chandragomi's mother, saying: Who has been to the house? No one else has come, the dumb son was watching and writing. There, when the father asked the son, the son looked at the mother's face. The mother said, speak, and he said: This was written by me, it is not difficult to refute this debater. Then the next day, Chandragomi and the non-Buddhist teacher debated, and Chandragomi won and received a great reward. Therefore, the fields of knowledge such as sound and logic
Chinese
没有学习一切共同的知识，就自然而然地生起了智慧，名声传遍四方。之后，依止了一位大乘论师，受了五学处。从大论师慧稳处，仅仅听闻一次，就通达了经部和大部分的论藏。从持明论师无忧处接受了口诀，修持明咒，亲眼见到了圣观世音和度母的尊容，成为了非常渊博的大智者。之后，在东方波尔沙国王的国度里，创作了许多关于医学、韵律和工巧明的论著，特别是广泛地讲授了声明学。当时，迎娶了国王的女儿，名为达热为妻，国王也了解一些国家事务。有一次，她的侍女呼唤“达热”，心想本尊和名字相同，不适合在家里，于是论师打算前往其他地方，国王知道后，说道：“如果他不和我的女儿一起住，就把他放在箱子里扔到恒河里。”就这样做了之后，论师向圣救度母祈祷，到达了恒河和大海交汇处的海洋岛屿。据说那个岛屿是圣度母所化现的，名为旃陀罗洲，因为旃陀罗郭弥住在那里而得名，现在也还存在，据说能容纳七千个村庄。论师住在那个岛屿上，用石头雕刻了圣观世音和度母的像。起初，渔夫们听到了这件事，之后逐渐地其他人也来了，形成了城市。由于圣观世音的劝请，郭弥成为了居士，名字是旃陀罗，从那以后就被称为旃陀罗郭弥。之后，被商人带到了辛格拉洲。那个地方经常发生龙病，因此在那里建造了圣狮吼的寺庙，自然平息了龙病。在那个地方也传播了工巧明和医学等无数的明处，特别是利益了岛上的愚笨之人，也宣讲了相应的大乘佛法。国家的
English
Without having studied all the common knowledge, wisdom arose spontaneously, and his fame spread in all directions. Then, he took refuge in a Mahayana teacher and received the five precepts. From the great teacher Lodro Tenpa, he understood the Sutra Pitaka and most of the Abhidhamma Pitaka after hearing them only once. He received oral instructions from the Vidyadhara teacher Mya Ngen Medpa, and by practicing the secret mantra, he directly saw the faces of the noble Avalokiteshvara and Tara. He became an extremely learned and great scholar. Then, in the eastern country of King Bharsha, he composed many treatises on medicine, prosody, and crafts. In particular, he extensively taught grammar. At that time, he took the king's daughter, named Tara, as his wife, and the king also understood some state affairs. Once, when her maidservant called "Tara," he thought that it was not appropriate to have the same name as the deity in the household. So, the teacher intended to go to another place, but the king found out and said, "If he does not live with my daughter, put him in a box and throw him into the Ganges." After they did so, the teacher prayed to the noble Lady Tara, and he reached an ocean island at the confluence of the Ganges and the sea. It is said that the island was emanated by the noble Tara, and it was called Chandra Dwipa, named after Chandra Gomi who lived there. It still exists today, and it is said to be able to accommodate about seven thousand villages. The teacher stayed on that island and carved statues of the noble Avalokiteshvara and Tara in stone. At first, the fishermen heard about this, and then gradually others came and a city was formed. Urged by the noble Avalokiteshvara, Gomi became a lay practitioner, and his name was Chandra. From then on, he was known as Chandra Gomi. Then, he was taken by merchants to the island of Simhala. That place was prone to Naga diseases, so he built the temple of the noble Simhanada there, and the Naga diseases were naturally pacified. In that place, he also spread countless fields of knowledge such as crafts and medicine, and especially benefited the foolish people of the island. He also taught the Mahayana Dharma accordingly. The country's