Chinese
七个找到了。 听到还有一个没找到，心想不如卖掉自己，帮助这个婆罗门。就说：“你不要难过，我去拿东西来。”于是到城里问：“有谁要买人吗？”国王买了，用和老师身体一样重的黄金作为报酬。老师把黄金给了婆罗门，婆罗门心满意足地走了。之后，老师来到国王的朝廷。那些人说：“如果你不来，我们或许还能解脱，现在就要立刻烧死。”他们非常痛苦。那天晚上，在一个宽阔的地方，把像山一样堆积的木柴堆在中央，把一百零八个人绑在那里。邪见的老师做了仪式。当所有的木柴都燃烧起来的时候，那一百零七个人都自己哀号起来。老师生起了难以忍受的慈悲心，虔诚地向圣救度母祈祷。于是，圣救度母来到面前，从手中降下甘露水流。在人们的眼中，其他任何地方都没有，只有燃烧的火焰的地方，降下了像牛轭一样粗的雨。火熄灭后变成了湖泊。之后，国王感到惊讶，对老师恭敬地供养。也给了那些人奖赏，放他们走了。国王做了盛大的供养，但仍然没有进入正见，正法也没有弘扬，过了很久，他感到沮丧，于是向圣救度母祈祷，请求送自己回到自己的出生地，于是抓住她的衣服，说：“闭上眼睛。”闭上眼睛后，立刻说：“睁开眼睛。”睁开眼睛一看，到达了一个以前从未见过的，用巨大的国王宫殿装饰的地区。问：“您不把我送到那烂陀，送到这里来做什么？”她说：“你的出生地就是这里。”之后，他住在那里，也建造了巨大的度母神殿。广泛地宣讲佛法，使所有众生都安乐。这是太阳隐没者的弟子。大约在这个时候，大成就者多比黑鲁嘎和，大成就者金刚铃也出现了。他们都是同时代的人，没有先后顺序。
English
Seven were found. Hearing that there was still one missing, he thought, "I might as well sell myself to help this Brahmin." So he said, "Don't be sad, I'll go get something." Then he went to the city and asked, "Is there anyone who wants to buy a person?" The king bought him, and measured gold equal to the teacher's weight as payment. The teacher gave the gold to the Brahmin, who left satisfied. After that, the teacher came to the king's court. Those people said, "If you hadn't come, we might have been liberated, but now we will be burned to death immediately." They were in great distress. That night, in a wide open space, a pile of wood like a mountain was piled in the center, and the one hundred and eight people were tied there. The teacher with wrong views performed the ritual. When all the wood was burning with a roaring fire, the one hundred and seven people wailed themselves. The teacher felt unbearable compassion and prayed to the Holy Tara with devotion. Then, the Holy Mother came before him and streams of nectar flowed from her hands. In the eyes of the people, there was nowhere else, only in the place where the fire was burning, a stream of rain as thick as a yoke fell. The fire went out and turned into a lake. After that, the king was amazed and offered respectful offerings to the teacher. He also gave those people rewards and let them go. Although the king made great offerings, he still did not enter the right view, and the holy Dharma did not spread. After a long time, he became depressed and prayed to the Holy Mother Tara, asking her to send him back to his birthplace. Then he grabbed her robe and said, "Close your eyes." After closing his eyes, she immediately said, "Open your eyes." When he opened his eyes, he arrived in a region decorated with a huge royal palace that he had never seen before. He asked, "Why didn't you send me to Nalanda, but sent me here?" She said, "This is your birthplace." After that, he stayed there and also built a huge Tara temple. He widely taught the Dharma and placed all beings in happiness. This is the disciple of the one who hid the sun. Around this time, the great accomplished Dombi Heruka and the great accomplished Vajra Ghantapa also appeared. They were all contemporaries, without any order of precedence.
Chinese
稍微再讲一点，比鲁巴成就之后大约十年，栋比黑鲁嘎获得了成就。在那之后大约十年，铃铛师（德勒布巴）也获得了成就。旃扎果弥的弟子，商人子苏卡德瓦也出现在这个时期。当他做生意的时候，从一个外道那里买了一块用上等旃檀木做成的被毁坏的佛像碎片。国王的女儿桑嘎扎德得了重病，医生们说这种病的药是上等旃檀木，但是找不到，所以放弃了。那时，那个商人说，如果她能痊愈，就把她给我吧。国王也答应了。他把上等旃檀木磨碎，涂在她身上，并让她服用了药，她就痊愈了。国王把女儿给了苏卡德瓦。苏卡德瓦说，病好了是好事，但是这个罪孽很难消除啊。于是他向老师旃扎果弥请教消除罪孽的方法，旃扎果弥也赐予了他观世音菩萨的教导，让他去修持。有一天，他亲眼见到了圣观世音菩萨。商人子苏卡德瓦和他的妻子一起获得了成就。这是关于国王尧瓦和雄狮五世等时期的故事，第二十五个故事。国王尧瓦去世后，他的弟弟国王尧瓦坚固统治了二十年，统治了大部分西部地区。他的儿子毗湿奴罗扎也统治了很多年。当他住在西部哈拉地区的巴拉那嘎拉时，有五百个苦修的婆罗门住在森林里，他们堪比古代的大仙。他杀死了他们苦修之地的所有鸟类和野生动物，引来了大水，摧毁了修行者们的地方。他们诅咒了他，结果国王的宫殿下面涌出了水，被水淹没了。那时，统治中部和大部分东部地区的是国王嘉瓦的儿子绕嘉瓦，以及他的儿子玛哈萨亚尼。北方是国王绕嘉瓦的兄弟释迦强力，他住在哈里瓦拉城，统治着包括克什米尔在内的地区。统治邦嘎拉、嘎玛茹巴和底拉呼提三个地方的是
English
A little more. About ten years after Virupa attained realization, Ḍombi Heruka attained siddhi. About ten years after that, Drilbupa also attained it. Sukadeva, the son of a merchant and a disciple of Acharya Chandragomin, also appeared at this time. When he was doing business, he bought a broken piece of a Buddha statue made of excellent sandalwood from a heretic. The king's daughter, Sangka Zati, was afflicted with a serious illness, and the doctors said that the medicine for this disease was excellent sandalwood, but it could not be found, so they gave up. Then, that merchant said, "If she recovers, give her to me." The king also agreed. He ground the excellent sandalwood, applied it to her body, and gave her the medicine to drink, and she recovered. The king gave her to Sukadeva. Sukadeva said, "It is good that the disease is cured, but this sin is difficult to eliminate." So he asked his teacher Chandragomin for a method to eliminate sin, and Chandragomin also gave him the teachings of Avalokiteshvara and had him practice them. One day, he directly saw the face of the Holy Avalokiteshvara. The merchant's son Sukadeva and his wife attained siddhi together. This is the story of the time of King Yowa and the Fifth Lion, etc., the twenty-fifth story. After King Yowa passed away, his younger brother King Yowa the Steadfast ruled for twenty years, ruling over most of the western regions. His son Vishnu Raja also ruled for many years. When he was living in Balanagara in the Hala region of the west, there were five hundred ascetic Brahmins living in the forest who were comparable to the great sages of ancient times. He killed all the birds and wild animals in their place of asceticism, brought in a great flood, and destroyed the places of the practitioners. They cursed him, and as a result, water burst out from under the king's palace and was submerged in water. At that time, the one who ruled over the central and most of the eastern regions was Rabjawa, the son of King Jawa, and his son Mahasyani. In the north, Shakya Strong, the brother of King Rabjawa, lived in the city of Haridwar and ruled over the region including Kashmir. The ones who ruled over Bangala, Kamarupa, and Tirahuti were
Chinese
国王巴拉旃陀罗之子毗摩罗旃陀罗进行统治。当时，国王约瓦丹和吉什努罗阇以正法治理国家，使地方安乐，但对于如何利益佛教，没有明确的记载。其他人则如法供养佛法。其中，饶赛和摩诃斯亚尼主要供养吉祥法称。国王释迦力供养大论师财护。国王毗摩罗旃陀罗供养班智达阿摩罗僧伽、宝称和僧伽罗阿阇梨的弟子，中观派的吉祥斯巴。当时，总的来说，佛教非常兴盛，但与无著兄弟和陈那菩萨住世时相比，东部和南部地区外道兴盛，佛教衰落。此后，在国王僧伽罗五世时期，出现了两位外道导师兄弟。一位名叫达塔特雷，非常喜欢禅定。另一位名叫僧伽罗阿阇梨，成就了大自在天。他用瓶子和帷幕围起来，念诵咒语。大自在天从瓶子中央显现出脖子以上的部分，教导他辩论。他曾在孟加拉地区进行辩论。年长的比丘们说：“这个人很难战胜，应该迎请导师护法，或者旃陀罗古弥，或者月称来辩论。”但年轻的班智达们不听劝告，认为从其他地方请来辩论者，会损害本地班智达的名声，他们自恃聪明，傲慢地与僧伽罗阿阇梨辩论。结果佛教徒失败了，大约二十五种法器被外道夺走，全部被摧毁。大约五百名居士不得不皈依外道。同样，在奥迪比沙地区，也有一位僧伽罗阿阇梨的弟子，名叫婆罗门巴塔阿阇梨，与前者相似。那里有一位梵天之女显示智慧。在那里，内外双方进行了多次辩论。其中，有一位佛教班智达，名叫库利舍谢什塔，被认为是精通声明和因明的。
English
King Vimala Chandra, son of Bala Chandra, reigned. At that time, King Yovardan and Gishnu Raja governed the country with Dharma, making the region peaceful, but there is no clear record of how they benefited Buddhism. Others properly worshiped the Dharma. Among them, Rabsal and Maha Syani mainly worshiped the glorious Dharma Kirti. King Shakya Power worshiped the great Abhidharma master Vasubandhu. King Vimala Chandra worshiped the Pandit Amara Simha, Ratnakirti, and the disciple of Samghara Acharya, the Madhyamika Pal Sbas. At that time, in general, Buddhism was very prosperous, but compared to the time when the Asanga brothers and Dignaga were alive, heretics flourished and Buddhists declined in the eastern and southern regions. After that, during the time of King Simharaja V, two heretical teachers, brothers, appeared. One was named Dattatreya, who was very fond of meditation. The second was named Samghara Acharya, who had attained Mahadeva. He surrounded himself with a vase and a curtain, and recited mantras. Mahadeva appeared from the center of the vase up to his neck and taught him debates. He debated in the region of Bengal. The elder monks said, "This person is difficult to defeat, we should invite the master Dharmapala, or Chandra Gomi, or Chandrakirti to debate." But the young Panditas did not listen, thinking that inviting debaters from other places would damage the reputation of the local Panditas, and they arrogantly debated with Samghara Acharya out of pride. As a result, the Buddhists were defeated, and about twenty-five kinds of Dharma instruments were taken away by the heretics and completely destroyed. About five hundred lay followers had to convert to heretics. Similarly, in the region of Odibisha, there was also a disciple of Samghara Acharya named Brahmin Bhatta Acharya, similar to the former. There, a daughter of Brahma showed wisdom. There, internal and external parties had many debates. Among them, there was a Buddhist Pandit named Kulisha Sheshtha, who was considered to be very proficient in grammar and logic.
Chinese
然后，他们也像以前一样傲慢，以佛法为证进行辩论时，外道获胜了，摧毁了很多佛教寺庙，特别是抢走了僧侣和宗教财产。这后一个时期是法护和比丘月亮等不在的时期。那时，在南方地区，有两个被称为外道辩论领袖的人，一个是婆罗门鸠摩罗利罗（Kumārila），意为童嬉，另一个是追随大自在天，持有牛戒的迦那陀罗罗（Kaṇāda Rorū），意为观视作声。他们也在南方地区进行了许多辩论，但正量部（Saṃgharakṣita）、善护（Bhadanta）、法护（Dharmapāla）和方象（Digṅāga）等弟子的僧团，以及声闻乘的僧团，都未能阻止他们的辩论。因此，外道婆罗门抢走了非常多的佛教徒的财富和领土。这比之前所说的时期还要晚。在那时，法护论师的弟子提婆舍摩（Devaśarman）为了反驳月称（Candrakīrti），撰写了《中观论释·白显》。在南方地区与一些外道辩论后，论师获胜，一位名叫萨拉瓦哈纳（Sālavāhana）的国王皈依了佛教。他建造了许多寺庙和佛塔，也建立了宗教财产。这位国王在位期间，成就者郭拉克沙（Gorakṣa）出现了。关于阿摩罗悉地（Amārasiddhi）论师的详细历史没有听说过，应该在其他地方稍微了解一下。据说宝称（Ratnakīrti）对《入中论》作了解释，世亲（Vasubandhu）也对《俱舍论》作了解释。这位就是撰写《十八部宗义差别轮》的人。在伟大的世亲论师住世之前，十八部也还算完整。在之前出现佛法之敌的时期，衰败之后，有些部派变得很少。在那些时期，由于辩论的原因和偶然性，出现了各种各样的能力。从大众部中，东山部、西山部和雪山部这三者都消失了，全部都
English
Then, they also, as before, became arrogant and, establishing the Dharma as their witness, when they debated, the non-Buddhists were victorious, and destroyed many Buddhist temples, and especially plundered the monks and religious properties. This later period was a time when Dharmapāla and the monk Chandra, etc., were not present. At that time, in the southern regions, there were two who were known as the leaders of non-Buddhist debates, one was the Brahmin Kumārila, meaning "Youthful Play," and the other was Kaṇāda Rorū, meaning "Sound of Sight," who followed the Great God and held the vow of the bull. They also engaged in many debates in the southern regions, but the Saṃgharakṣita, Bhadanta, Dharmapāla, and Digṅāga, etc., and the monastic community of the Śrāvakas, were unable to prevent their debates. Therefore, the non-Buddhist Brahmins plundered a great deal of the wealth and territory of the Buddhists. This was a period even later than what was said before. At that time, Devaśarman, a disciple of the teacher Dharmapāla, thinking to refute Candrakīrti, composed the commentary on the Madhyamaka, the White Manifestation. After debating with some non-Buddhists in the southern regions, the teacher was victorious, and a king named Sālavāhana converted to Buddhism. He built many temples and stupas, and also established religious properties. During the reign of this king, the accomplished Gorakṣa appeared. The detailed history of the teacher Amārasiddhi has not been heard, and it should be learned a little elsewhere. It is said that Ratnakīrti wrote a commentary on the Madhyamakāvatāra, and Vasubandhu also wrote a commentary on the Abhidharmakośa. This is the one who composed the Wheel of Differences in the Doctrines of the Eighteen Schools. Until the great teacher Vasubandhu lived, the eighteen schools were also somewhat complete. In the period when enemies of the Dharma appeared before, after the decline, some schools became very few. In those periods, due to the reasons for debates and coincidences, various abilities arose. From the Mahāsāṃghika, the three, the Eastern Mountain School, the Western Mountain School, and the Snow Mountain Dwelling School, all disappeared, and all were