Chinese
还造了一部阐述所有菩萨道次第的论著，但未广为流传。据说在卓丁和僧伽罗洲，至今仍有讲授此论的传统。《二十颂》和《入三身论》，后来所有的大乘班智达都将其作为弟子的教材。度母的百种修法和观世音菩萨的百种修法，据说都是这位论师所著，并且翻译成了藏文。总的来说，他似乎创作了许多论著。此外，还有一个故事，一位贫穷的老妇人有一个美丽的女儿，因为没有嫁妆，她便到各地乞讨。来到那烂陀寺后，她向以盛大的集会而闻名的月称论师乞讨。月称说：“我是一个比丘，没有持有太多的财物，即使有一点，也需要用于寺庙和僧团的事宜。在那边的房子里住着旃陀罗·瞿弥，你去向他乞讨吧。”老妇人便去向旃陀罗·瞿弥乞讨，发现他除了身上穿的一件僧衣和一部《八千颂般若经》之外，一无所有。在墙上画有一幅度母像，他以对穷人极度怜悯的心，向度母祈祷并流下了眼泪。这时，度母像变成了真正的度母，她取下身上由各种珍贵宝石组成的、价值连城的珠宝，赠予了论师。论师又将珠宝赠予了老妇人，使她非常满足。画像上的度母失去了珠宝，因此被称为“无饰度母”，并且在取下珠宝的地方留下了痕迹。就这样，他长期利益众生，最终想要前往普陀山。当他从赡部洲前往达那室利洲时，因为之前冒犯了龙王舍沙，龙王怀恨在心，掀起巨大的海浪想要击沉船只。从海中传来声音说：“带走旃陀罗·瞿弥！”他向度母祈祷，圣救度母主尊及其眷属五尊乘坐着鹏鸟出现在前方的天空中，龙众惊恐万分，船只平安抵达达那室利洲。在那里，他供养了吉祥米聚塔，以及一百座度母殿和观世音菩萨
English
He also composed a treatise explaining all the stages of the Bodhisattva path, but it did not become widely known. It is said that the tradition of teaching it still exists in Troding and the island of Simhala. The Twenty Verses and the Entering the Three Bodies are used as teaching materials for disciples by all the later Mahayana Panditas. The one hundred sadhanas of Tara and the one hundred sadhanas of Avalokiteshvara are said to have been composed by this teacher and translated into Tibetan. In general, it seems that he composed many treatises himself. Also, there is a story of a poor old woman who had a beautiful daughter, and because she had no dowry, she went begging in various places. When she came to Nalanda, she begged from Chandrakirti, who was famous for his great assembly. Chandrakirti said, "I am a monk and do not hold many possessions. Even the little I have is needed for the temple and the Sangha. In that house over there lives Chandra Gomi, go and beg from him." When the old woman went to beg from Chandra Gomi, she found that he had nothing but a single set of robes to wear and a copy of the Eight Thousand Verse Prajnaparamita. There was a painted image of Tara on the wall, and with a heart of great compassion for the poor, he prayed to her and shed tears. Then, the image of Tara turned into the actual Tara, and she took off her ornaments made of various precious jewels, which were priceless treasures, and gave them to the teacher. He in turn gave them to the old woman, who was greatly satisfied. The image of Tara in the painting was left without ornaments, so it became known as "Tara Without Ornaments," and there were traces where the ornaments had been removed. In this way, he worked for the benefit of sentient beings for a long time, and finally he wished to go to Potala. When he was traveling from Jambudvipa to Dhanaśrī Island, because he had previously insulted the Naga Shesha, the Naga held a grudge and began to sink the ship with great waves. A voice came from the middle of the ocean saying, "Take Chandra Gomi away!" He prayed to Tara, and the noble Tara, the main deity and her retinue of five, riding on garudas, appeared in the sky in front of them, and the nagas were terrified and frightened. The ship arrived safely in Dhanaśrī. There, he made offerings to the glorious Dhanyakataka Stupa, as well as one hundred Tara temples and Avalokiteshvara
Chinese
建造了一百零八座寺庙。前往普陀山，至今仍未舍弃肉身而住。给弟子写的信是：国王的儿子名叫仁钦扎巴，有一个出家的人，从普陀山寄给商人。据说他看到信后，就如法修行了。像这样来过的人中，吉祥月称和旃陀罗瞿弥的壮年时期，是国王森给和巴尔沙统治的时期，也知道是法护的壮年时期。月称和旃陀罗瞿弥在那烂陀寺会面等是晚年时期，以及导师法护利益众生的时期，是国王森给五世的时期。这是关于国王昂楚时期的故事，第二十四个。国王巴尔沙和辛哈旃陀罗去世的时候，西方的马拉瓦出现了一个名叫尧哇的强大国王，几乎要威胁到国王昂楚。他统治了三十年，与国王昂楚同时去世。东方出现了巴尔沙的儿子，名叫森给五世的国王，非常强大。辛哈旃陀罗的儿子，名叫巴拉旃陀罗的国王，从邦嘎拉驱逐出境，在底罗呼提统治。森给五世国王统治了北方西藏，南方德里林嘎，西方瓦拉纳西，东方到达大海的地方。当时，胜军的弟子调伏部，摩揭陀的出家人解脱部，功德光的弟子论师功德慧，导师法护，自在部，以及克什米尔地方的遍知友，摩揭陀国王巴尔沙的小儿子，名叫光明国王，领土虽小，但享用非常丰厚，南方统治着靠近毗伽山的所有地方的国王名叫花朵。尧哇国王在王宫的四个方向各建了一座寺庙，十二年中，对所有出现的四众弟子，都用食物、衣服、财物三种供养，用上好的物品供奉，前后加起来有二十万。森给国王
English
He built one hundred and eight temples. He went to Mount Potala and still resides there without abandoning his physical body. The letter sent to his disciple was: A king's son named Rinchen Drakpa, a renunciate, was sent from Potala to the merchants. It is said that upon seeing the letter, he practiced according to the Dharma. Among those who came in this way, the prime of glorious Chandrakirti and Chandragomin was during the time when King Simha and Bharsha ruled, and it is known to be the prime of Dharmapala as well. Chandrakirti and Chandragomin meeting at Nalanda, etc., was during their later years, and the time when the teacher Dharmapala worked for the benefit of beings was during the time of King Simha V. This is the story of the time of King Angtshul, the twenty-fourth. At the time when King Bharsha and Simhachandra passed away, in the west, in Malawa, a powerful king named Yowa arose, almost threatening King Angtshul. He ruled for thirty years and died at the same time as King Angtshul. In the east, the son of Bharsha, a king named Simha V, arose, very powerful. The son of Simhachandra, a king named Balachandra, was expelled from Bangala and ruled in Tirahuti. King Simha V ruled over northern Tibet, southern Trilinga, western Varanasi, and eastward to the ocean. At that time, the disciple of Shresthasena, the Vinaya group, the monk Vimuktisena in Magadha, the disciple of Gunaprabha, the Abhidharma master Gunamati, the teacher Dharmapala, Ishvarasena, and the omniscient friend in Kashmir, and the younger son of King Bharsha in Magadha, a king named Prabha, although his territory was small, had very great wealth, and in the south, a king named Pushpa ruled over all the lands near Mount Vibhidaka. King Yowa built a temple in each of the four directions of the palace, and for twelve years, he provided all the fourfold assemblies that appeared with food, clothing, and wealth, and offered them with excellent items, totaling two hundred thousand in all. King Simha
Chinese
第五（位国王）内外都作供养，建立了大约二十所佛教寺院，建造了许多佛塔。国王光明则供养月称和旃扎·果弥等所有那烂陀寺的学者，并向寺院基金捐赠了一百零八个装满珍珠的金瓶，对摩揭陀的所有寺庙和佛塔都做了极大的供养。关于调伏部和比丘解脱部的详细历史没有见到。在一座寺庙里，调伏部建造了不败怙主的塑像，塑像开口说话，说：“为了利益众生，也建造圣救度母像作为助手。”据说迎请旃扎·果弥来建造。后来，这两尊神像因受鲁什卡的威胁而被迎请到神山，一直保存到后来。同样，比丘解脱部修持不败怙主，十年过去了，但什么征兆也没有出现。向导师月称询问方法，他建议说：“为了消除罪障，做火供。”据说供奉了一千二百万次火供，（不败怙主）在火炉中显现了面容。导师功德慧对所有知识领域都很精通，因此根据智稳的观点，对《俱舍论》作了解释，并作了驳斥善护的注释。善护的弟子萨姆普拉达塔也与他同时代出现。据说功德慧在东方普里与人长期辩论后获胜。导师护法是南方血统，出身于诗人世家，作为居士时就是一位伟大的诗人，据说他几乎了解内外所有论典。从导师法自在处出家并听闻律藏后，成为大学者，然后前往中部地区。从导师陈那处再次听闻包括论藏在内的所有三藏，成为智者之王。背诵一百多部大经。他前往金刚座，对殊胜本尊们做了许多赞颂。修持菩萨虚空藏，看到菩提树顶端显现。从那以后，他对圣虚空藏
English
The fifth (king) made offerings both internally and externally, and established about twenty Buddhist monasteries, and built many stupas. King光明 (Guangming) offered to all the scholars of Nalanda Monastery, such as Chandrakirti and Chandra Gomin, and offered one hundred and eight golden vases filled with pearls to the monastery fund. He made supreme offerings to all the temples and stupas in Magadha. I have not seen a detailed history of the Vinaya School and the Bhiksu Vimukti School. In one temple, the Vinaya School built a statue of the Invincible Protector. The statue spoke and said, "To help in benefiting beings, also build a statue of Arya Tara." It is said that Chandra Gomin was invited to build it. Later, these two statues were invited to the God Mountain due to the threat of the Rushkas and were preserved until later. Similarly, the Bhiksu Vimukti School practiced the Invincible Protector, and ten years passed, but no signs appeared. When they asked the teacher Chandrakirti for a method, he advised, "To purify sins and obscurations, perform a fire puja." It is said that twelve million fire offerings were made, and (the Invincible Protector) showed his face in the furnace. The teacher Gunamati was proficient in all fields of knowledge, so he explained the Abhidharmakosha and, following the view of Blo-brtan, made a commentary refuting Legdan. Sampradata, a disciple of Legdan, also appeared in the same era. It is said that Gunamati debated with the easterners in Puri for a long time and won. The teacher Dharmapala was born in the south, from a family of poets. As a layman, he was a great poet, and it is said that he knew almost all the inner and outer treatises. After being ordained by the teacher Dharma-bhata and hearing the Vinaya, he became a great scholar and then went to the central region. He again heard all the Tripitaka, including the Abhidhamma Pitaka, from the teacher Dignaga and became the king of the wise. He recited more than one hundred great sutras. He went to Vajrasana and made many praises to the supreme deities. He practiced the Bodhisattva Akashagarbha and saw that the top of the Bodhi tree appeared. From then on, he had great faith in the Holy Akashagarbha.
Chinese
总是听闻佛法，在那金刚座处三十多年讲经说法，在吉祥月称之后担任吉祥那烂陀寺的住持。对于那些弟子中犯了菩萨根本堕罪的所有人，无论在真实中还是梦中，都能让他们在圣虚空藏菩萨面前忏悔堕罪，据说从圣虚空藏那里取财就足够了，自己和僧众的生活用品不从施主那里寻求，而是从虚空中求取。有一位用忿怒的青杖恐吓外道论敌，使他们闭口无言。他著有将《中观四百论》解释为唯识的注释。这部注释显然是在月称的《四百论》注释之前创作的，因此是在金刚座创作的。法师法护的释论则依赖于月称和护法二人。晚年，他前往东方金洲，修持服食精华的成就法，最终前往天界。据说如此。他稍微担任了那烂陀寺的住持，之后由胜天担任住持。他的弟子是寂天和毗卢巴。后面的故事是，当他在那烂陀寺求学时，有一次去了德维郭达，一位妇女给了他一朵乌巴拉花和一个海螺，他拿了就走了。人们说：“空行母加持了他，真可怜。”问他原因，他说：“丢掉它。”丢掉后，它粘在手上，无法丢掉。之后，他遇到了一位佛教空行母，请求她救助。据说现在内外空行母们说：“谁先献花，谁就先得权，障碍就归谁。”问他有没有其他办法，他说：“去五由旬之外才能解脱。”但太阳已经西斜，无法到达，于是在一家旅馆里，他坐在倒扣的瓦罐下，修习空性。晚上，在那里的人们一个接一个地被妓女们叫走。得知不是被加持的那个人，妓女们一次又一次地离开。毗卢巴在没有被发现的情况下天亮了，那些妓女们就离开了。之后，他逃跑了，再次回到那烂陀寺。
English
He always listened to the Dharma, and at that Vajra Seat, he taught the Dharma for more than thirty years, and after the glorious Chandrakirti, he served as the abbot of the glorious Nalanda Monastery. For all those disciples who had committed root downfalls of Bodhisattvas, he was able to have them confess their downfalls before the noble Akashagarbha, whether in reality or in dreams. It is said that taking wealth from the noble Akashagarbha was sufficient, and he himself and the Sangha did not seek the necessities of life from patrons, but rather sought them from the sky. There was one who threatened the heretical opponents with an angry blue staff, causing them to be silenced. He wrote a commentary on the Madhyamaka-catuhshataka, explaining it as Vijnanavada. This commentary appears to have been written before Chandrakirti's commentary on the Catuhshataka, so it was written at Vajrasana. Acharya Dharmapala's commentary relies on both Chandrakirti and Dharmapala. At the end of his life, he went to the eastern Golden Island and practiced the accomplishment of essence extraction, and finally departed to the realm of the gods. So it is said. He served as the abbot of Nalanda Monastery for a short time, and then Jayanadeva served as abbot. His disciples were Shantideva and Virupa. The later story is that when he was studying at Nalanda Monastery, he once went to Devikota. A woman gave him an Utpala flower and a conch shell, and he took them and left. People said, "The Dakini has blessed him, how pitiful." When asked why, he said, "Throw it away." When he threw it away, it stuck to his hand and he couldn't throw it away. Then he met a Buddhist Dakini and asked her to save him. It is said that nowadays, the inner and outer Dakinis say, "Whoever offers the flower first has the power, and the obstacle belongs to him." When asked if there was another way, he said, "You can be liberated if you go five yojanas away." But the sun had already set, so he couldn't reach it. So he sat under an overturned pot in a hotel and meditated on emptiness. At night, the people there were called away one by one by the prostitutes. Knowing that he was not the one who was blessed, the prostitutes left again and again. Virupa spent the night without being seen, and those prostitutes left. Then he fled and returned to Nalanda Monastery.