Chinese
再说，饮光部和，分别说部两者已空。从上座部中，大寺派和，大众部中，护法部已空，剩余的都还在兴盛。其中，声闻乘的修行教法，虽然像是从五百年后开始衰败，但是，执持声闻乘宗义的，直到现在仍然非常多。有些撰写佛教史的人说，大乘兴盛后不久，声闻乘的僧团就消失了。又说，自从建立大乘僧团后，声闻乘的势力就越来越小，认为到了这个时代，执持声闻乘的人已经很少了，这种想法是毫无根据的胡说八道。自己连一点方向都没有确定，却装作确定的样子向别人展示，并且写在书上，真是令人惊奇。 尊者法称，过去所有的智者都说，他出生在南方名为“国王顶上的珍宝”的地方。虽然现在没有名为这种地方，但是，法称的出生地是底里摩罗耶的地方，这在内外都很出名，所以可以确定过去那个地方叫做国王顶上的珍宝。 关于他出生的时间，似乎是在狮子第五国王和光明国王等登上王位后不久。他的父亲是婆罗门种姓的顺世外道萨罗难陀的儿子。他从小就非常聪明，因此精通工巧明、包括分支在内的吠陀、医学、声明和所有外道的宗义。大约在十六岁或十八岁时，他精通所有外道的宗义。在婆罗门们特别赞扬他的某个时候，他看到了一些佛经，发现自己的导师有缺点，经论非常不合理，而佛陀和正法却恰恰相反，因此生起了极大的信心，转变为佛教的居士。婆罗门们问他原因，他赞扬了佛陀，因此他们把他赶出了家门。 之后，他前往中部地区，从法护论师那里受了具足
English
Furthermore, the Kāśyapīya and the Vātsīputrīya are both extinct. From the Sthavira, the Mahāvihāravāsin, and from the Mahāsāṃghika, the Dharmaguptaka are extinct, but the rest are still flourishing. Among them, although the teachings of the Śrāvakayāna practice seem to have declined from five hundred years onwards, there are still very many who hold the tenets of the Śrāvakayāna. Some writers of Buddhist history say that the Śrāvakayāna community disappeared not long after the Mahāyāna flourished. They also say that since the establishment of the Mahāyāna community, the power of the Śrāvakayāna has become smaller and smaller, and they think that there are very few people who hold the Śrāvakayāna at this time. This idea is baseless nonsense. It is amazing that one shows others as if one is certain without even determining a direction for oneself, and writes it down. The venerable Dharmakīrti, all the wise men of the past said that he was born in a place called "Jewel on the Crown of the King" in the south. Although there is no place with such a name now, it is known both internally and externally that Dharmakīrti's birthplace is the place of Trimalaya, so it is certain that that place was called Jewel on the Crown of the King in the past. Regarding the time of his birth, it seems that it was not long after King Simha V and King Prabhākara and others ascended the throne. His father was the son of the Cārvāka Sāro Nanda of the Brahmin caste. He was very intelligent from a young age, so he was proficient in crafts, the Vedas including branches, medicine, grammar, and all the tenets of non-Buddhists. At the age of about sixteen or eighteen, he became very proficient in all the tenets of non-Buddhists. At one point when the Brahmins were particularly praising him, he saw some Buddhist scriptures and found that his teacher had shortcomings and that the scriptures were very unreasonable, while the Buddha and the Dharma were the opposite, so he developed great faith and converted to a Buddhist layman. When the Brahmins asked him the reason, he praised the Buddha, so they drove him out of his home. After that, he went to the central region and received full ordination from the teacher Dharmapāla.
Chinese
拥有众多的母畜群、牛和水牛，有五百个男仆和五百个女仆，以及许多以乳粥为生的人。因此，当导师仅凭一人之力，就能完成内外一切事务中五十个男仆和五十个女仆的工作时，年轻的罗巴（名字）和他的妻子非常高兴。当（导师）说“你想要什么”时，（罗巴）回答说“我想听闻宗义”。年轻的罗巴也听取了向弟子传授知识的人们的说法。有些人除了儿子和妻子外，不向他人透露秘密，（导师）通过工作使他们的儿子和妻子满意，询问他们后才得知（秘密）。在那里，他了解了所有宗义的要点，以及如何阻止（宗义）的所有方法，并将它们掌握在手中。那时，导师详细考虑了如何向其他弟子传授知识的报酬。在那里，他新学了知识，并完全计算了报酬。婆罗门贪图钱财，心想如果不给报酬就会有罪过，于是他拿走了（罗巴）给的五百帕那作为手工费，还从住在那个方向的夜叉那里拿走了七千金币。他把金子给了年轻的罗巴，用银子为婆罗门们举办了盛大的宴会，并在当晚逃走了。在那里，有一个名为卡卡古哈的大型集市，连同宫殿。国王名为扎玛日布，（导师）在那里张贴告示，说“谁想辩论？”于是，奉行胜论派的婆罗门卡纳古普塔，以及其他奉行六种见解的约五百人聚集在一起，争论了三个月。逐渐地，他驳倒了所有五百人，并将他们纳入了佛教。国王统治了他们，并让他们中的约五十个富有的婆罗门各自建立佛教寺院。年轻的罗巴听到这个消息后非常生气，带着五百个婆罗门前来辩论。他向国王宣告：“如果我赢了，就摧毁佛法的名声！如果佛法的名声赢了，就杀了我！”导师说：“如果年轻的罗巴赢了，我是否要成为外道？要杀了我吗？打我还是囚禁我，这取决于国王。”
English
He possessed many herds of mothers, cows, and buffaloes, five hundred male servants and five hundred female servants, and many who lived on milk porridge. Therefore, when the teacher alone accomplished the work of fifty male servants and fifty female servants in all internal and external affairs, the young Ropa (name) and his wife were very happy. When (the teacher) said, "What do you want?" (Ropa) replied, "I want to hear the tenets." The young Ropa also listened to those who taught knowledge to the disciples. Some did not reveal secrets to others except their sons and wives, and (the teacher) pleased their sons and wives through work, and learned (the secrets) by asking them. There he learned all the key points of the tenets, and all the ways to prevent (the tenets), and grasped them in his hands. At that time, the teacher carefully considered the rewards for teaching knowledge to other disciples. There he newly learned knowledge and fully calculated the rewards. The Brahmin, greedy for money, thought that if he did not give the reward, he would be guilty, so he took the five hundred panas given by (Ropa) as a handling fee, and also took seven thousand gold coins from a Yaksha living in that direction. He gave the gold to the young Ropa, held a grand feast for the Brahmins with silver, and fled that night. There was a large market called Kaka Guha, along with a palace. The king was named Dhruva-maripu, and (the teacher) posted a notice there saying, "Who wants to debate?" So, the Brahmin Kanagupta, who adhered to the Vaisheshika school, and about five hundred others who adhered to the six views gathered and argued for three months. Gradually, he refuted all five hundred and brought them into Buddhism. The king ruled them and had about fifty wealthy Brahmins among them each establish a Buddhist monastery. The young Ropa was very angry when he heard this news, and came to debate with five hundred Brahmins. He declared to the king, "If I win, destroy the fame of the Dharma! If the fame of the Dharma wins, kill me!" The teacher said, "If the young Ropa wins, should I become a heretic? Should I be killed? Whether to beat or imprison me depends on the king."
Chinese
您自己知道的。如果我获胜，就不应该杀死青年罗乐巴，而是应该让他进入佛教。在那里，以佛法为证进行辩论。青年罗乐巴的五百个独特誓言，每一个都用一百种理性的方式驳倒。在那里，青年罗乐巴也崇敬佛教，那五百个婆罗门知道只有佛教才是合理的，于是都出家加入了佛教。此外，还驳倒了裸体派拉胡·普拉提，行为派布林·卡拉古雅，婆罗门库玛拉南达，外道的辩论领袖卡纳达·罗如等，以及所有居住在穿透山脉地区的论敌。再次前往德瓦巴里的地方，宣告说："这个地方有谁能辩论？"大多数外道都逃跑了，有些人承认无法辩论。在那里，恢复了所有先前衰败的佛法基础，并在寂静的森林中禅修。当时，那烂陀寺的桑嘎拉阿阇梨发来了挑战书。他们也约定明天再战，并从南方迎请了法称。辩论的时间到了，所有佛教徒、婆罗门和外道都被国王拉布萨尔聚集在瓦拉纳西。在国王和证人团体的中心，桑嘎拉阿阇梨和吉祥法称开始辩论。桑嘎拉说："如果我赢了，你们就跳入恒河，或者皈依外道，选择吧！如果你们赢了，我们就跳入恒河而死。"法称多次击败了桑嘎拉阿阇梨，最终让他沉默不语。之后，桑嘎拉阿阇梨打算跳入恒河自杀，导师阻止了他，但他不听。他对自己的弟子巴塔阿阇梨说："你来辩论，从这次耻辱中获胜吧！即使不胜也没关系，我将投生为你的儿子，与这些人战斗。"说完就跳入恒河而死了。
English
You know it yourself. If I win, the youth Rolpa should not be killed, but rather he should be brought into the Buddhist teachings. There, they debated with the Dharma as witness. All five hundred of the youth Rolpa's unique vows were refuted one by one with a hundred kinds of reasoning. There, the youth Rolpa also revered Buddhism, and those five hundred Brahmins, knowing that only Buddhism was reasonable, all renounced and joined the Buddhist teachings. Furthermore, he also refuted the naked Parahu Prati, the behavioral Bhṛṃkaraguhya, the Brahmin Kumārananda, the heretical debate leader Kaṇāda Roru, and all the opponents residing in the piercing mountain regions. Again, he went to the place of Dvāpalī and proclaimed, "Who in this place is able to debate?" Most of the heretics fled, and some admitted that they could not debate. There, he restored all the previously decayed foundations of the Dharma, and meditated in secluded forests. At that time, Saṃgara Ācārya of glorious Nālandā sent a challenge. They also agreed to fight tomorrow, and Dharma Kīrti was invited from the south. When the time for debate arrived, all the Buddhists, Brahmins, and heretics were gathered in Vārāṇasī by King Rabsel. In the center of the king and the assembly of witnesses, Saṃgara Ācārya and glorious Dharma Kīrti began to debate. Saṃgara said, "If I win, you must jump into the Ganges, or convert to heresy, choose! If you win, we will jump into the Ganges and die." Dharma Kīrti repeatedly defeated Saṃgara Ācārya, and finally rendered him speechless. After that, Saṃgara Ācārya intended to jump into the Ganges to die, but the teacher stopped him, but he did not listen. He said to his disciple Bhaṭṭa Ācārya, "You debate, and win from this humiliation! Even if you don't win, it doesn't matter, I will be born as your son and fight with these people." Having said this, he jumped into the Ganges and died.
Chinese
他的学生中，许多自称是遍行外道、持梵行者的人，被安置在佛教的教法中。其余的人都逃到远方去了。在那之后的第二年，他转生为巴札阿阇黎的儿子。巴札阿阇黎也用了三年时间再次使天神欢喜。又用了三年时间思考佛教的宗义和破斥的理论。七岁时，像以前一样以教法为证而辩论，巴札阿阇黎也被彻底击败。虽然老师劝阻，但他不听，跳入恒河而死。在那里，他的侄子，第二个巴札阿阇黎，以及僧伽罗阿阇黎的转世，还有那些对婆罗门自己的宗义非常执着的人，都逃到了遥远的东方。大约五百名正直的婆罗门出家受戒。大约五百人皈依了三宝。在摩揭陀国，有一个名叫刚瓦的婆罗门，在被摧毁的地方，有一个名叫刚瓦桑布的婆罗门。他们拥有巨大的权势和财富，非常精通逻辑学，并且据说受到了辩才天女和遍入天等神灵的加持。他们也先后前来辩论，都被导师用智慧降伏，安置在佛教中。那两个婆罗门也在摩揭陀国和被摧毁的地方建立了五十个佛教寺院。在那里，美妙的名声传遍了整个大地。之后，他在靠近摩揭陀国的玛当伽仙人森林中长期居住，成就了许多明咒。之后，在毗伽耶提山的范围内，有一个名叫梅朵衮都嘉瓦的国王，他是梅朵的儿子，统治着三十万个城市，其享乐的特殊性与天神相同。当他游历到那个有名的地方，最终到达国王的宫殿时，国王问他是谁。他说： “智者乃是方位的象， 旃陀罗郭弥言说极清净， 诗歌勇士所生善巧于文法， 除了我之外谁能战胜各方？” 当被问及是否是法称时，他说：“世间上是这样称呼的。”那位国王也建造了许多寺庙，法称住在那里，撰写了《量理七论》。
English
Many of his students, who claimed to be wandering ascetics and practitioners of pure conduct, were placed in the Buddha's teachings. The rest fled far away. In the following year, he took birth as the son of Bhaṭṭa Ācārya. Bhaṭṭa Ācārya also spent three years pleasing the gods again. He also spent three years contemplating the tenets of Buddhism and the logic of refutation. At the age of seven, he debated as before, establishing the teachings as his witness, and Bhaṇṭa Ācārya was also completely defeated. Although the teacher dissuaded him, he did not listen and jumped into the Ganges and died. There, his nephew, the second Bhaṭṭa Ācārya, and the reincarnation of Saṃgara Ācārya, and those who were very attached to their own Brahmanical tenets, fled far to the east. About five hundred Brahmins with upright minds were ordained into the teachings. About five hundred took refuge in the Three Jewels. In the land of Magadha, there was a Brahmin named Gaṅgā, and in Bhombhrāga, there was a Brahmin named Gaṅgā Sambu. They had great power and wealth, were very skilled in logic, and were said to be blessed by their gods, such as Sarasvatī and Viṣṇu. They also came to debate one after another, and the teacher subdued them with wisdom and placed them in Buddhism. Those two Brahmins also established fifty Buddhist monasteries each in Magadha and Bhombhrāga. There, the fame of his reputation spread throughout the earth. Then, he stayed for a long time in the forest of the sage Mataṃga, near Magadha, and accomplished many vidyā-mantras. Then, within the range of the mountain of Bhikṣa, there was a king named Metok Kuntu Gyepa, the son of Metok, who ruled over thirty hundred thousand cities, and the distinction of his enjoyment was like that of the gods. When he traveled to that famous place and eventually arrived at the king's palace, the king asked who he was. He said: "The wise one is the elephant of the directions, Candra Gomi's speech is perfectly pure, Born from a hero of poetry, skilled in grammar, Who other than me can conquer all directions?" When asked if he was Dharmakīrti, he said, "That is what the world calls me." That king also built many temples, and Dharmakīrti resided there, writing the Seven Treatises on Valid Cognition.