Chinese
也因此著作论典，并特意说了这样的话，写在王宫的门房里：如果法称的，言说之日没落时，诸法沉睡或者死亡，非法之物才刚刚升起。在那里长久地弘扬了佛教，那段时间里出现了成千上万的僧侣，也建立了大约五十个佛法中心。之后前往边陲之地古吉拉特邦（Gujarat），在那里也使许多婆罗门和外道进入佛教。建造了一座名为哥达普里的寺庙。那个地方外道非常多，那些人用火烧了学者的住所，导致四面八方都被火烧毁。忆念殊胜之神和密咒，通过虚空之路行走，从那个地方大约一由旬的地方，来到了那个地方国王的宫殿附近。所有人都感到惊奇。现在流传的八十位成就者的赞颂，虽然不能完全作为依据，但“摧毁论敌，于虚空飞行”这句话，也明显是基于这个故事。那时商羯罗阿阇黎再次转世，比以前更加聪明，精通辩论，出现了一个在瓶子上示现圆满身体的神。当他十五六岁时，想要与法称论辩，于是来到瓦拉纳西（Varanasi），告知摩诃斯耶尼国王，并在四处宣告，从南方迎请了学者。聚集了大约五千名婆罗门，以及国王等无数人。像以前一样，以教法为证进行辩论，彻底击败了对方，对方也像以前一样失败后跳入恒河而死。在那里，许多婆罗门认为自己的宗义被驳倒，许多人出家，许多人成为居士。那时，来自克什米尔地区的婆罗门毗提耶僧诃，提婆毗提耶迦罗，提婆僧诃，这三位伟大的婆罗门导师来到法称尊者面前，以正直的心对宗义进行了多次辩论考察。法称也以正确的理
English
He also composed treatises, and specifically said these words, writing them on the gatehouse of the royal palace: 'If the sun of speech, which is Dharmakirti, sets, the dharmas will fall asleep or die, and non-dharmic things will just then arise.' There, he propagated the Buddha's teachings for a long time, and during that time, tens of thousands of monks appeared, and about fifty Dharma centers were established. Then he went to the border region of Gujarat, and there too he brought many Brahmins and heretics into Buddhism. He built a temple called Gotapuri. There were very many heretics in that place, and those people set fire to the scholar's residence, causing all directions to be burned by the fire. Recalling the supreme deity and the secret mantra, he traveled through the path of the sky, and from that place, about one yojana away, he came near the palace of the king of that place. Everyone was amazed. Although the praise of the eighty siddhas that is now circulating cannot be entirely relied upon as a source, the statement 'Destroying opponents, flying in the sky' also seems to be based on this story. At that time, Samkara Acarya was reborn again, even more intelligent than before, skilled in debate, and there appeared a god who manifested a complete body on a vase. When he was fifteen or sixteen years old, he wanted to debate with Dharmakirti, so he came to Varanasi, informed King Mahasyani, and proclaimed it everywhere, inviting the scholar from the south. About five thousand Brahmins gathered, as well as countless people including the king. As before, they established the teachings as witness and debated, completely defeating the opponent, who, after being defeated as before, jumped into the Ganges and died. There, many Brahmins, seeing that their own tenets had been refuted, many became monks, and many became lay practitioners. At that time, the Brahmins Vidyasimha, Devavidyakara, and Devasimha from the region of Kashmir, these three great Brahmin teachers came to the venerable Dharmakirti and, with honest minds, engaged in much debate and examination of the tenets. Dharmakirti also, with correct reason,
Chinese
讲述了嘎巴的故事。他们对佛教非常虔诚，接受了皈依和五戒，也听闻了宗派。特别是，通过听闻量论七部，他变得非常博学。他前往北方喀什米尔地区，弘扬了法称论师的理则学说。据说，后来他在瓦拉纳西长期居住。之后，他又前往南方地区，在所有佛法未弘扬或衰落的地方，通过辩论击败了所有制造佛法障碍的人。他通过佛法的方式控制了国王和大臣等，使僧团和佛法基础得以无限扩展。据说，导师自己建造的寺庙也有一百多座，而委托他人建造的则不计其数。据说，由这位导师劝导而进入佛门的僧侣和居士加起来接近十万，但他们大多被托付给了其他堪布和导师。虽然通过佛法联系起来的弟子遍布整个大地，但真正紧随其后的弟子却没有超过五个。据说如此。在他生命的最后，那位之前的僧伽阿阇黎转世为后来的巴札阿阇黎之子，比前世更加聪明。他来到自己的神像前，直接学习知识。有时，他完全进入那个身体，说出前所未有的知识。在他十二岁左右的时候，他想与法称论师辩论。当时，婆罗门们说：“暂时与其他人辩论吧，因为你肯定会获胜，而击败法称论师是很困难的。”但他却说：“如果不能胜过他，就无法获得辩论家的名声。”于是他前往南方地区，约定谁获胜，另一方就加入其教派，然后开始辩论。结果，法称论师获胜，那个人加入了佛教。据说，在南方地区，有婆罗门以居士的身份居住，并供奉佛教。他建造的寺庙至今仍然存在。之后，在末法时期，在卡alinga地区，
English
The story of Ga-pa is told. They were very devoted to Buddhism, taking refuge and the five precepts, and also listening to the tenets of the schools. In particular, by listening to the seven treatises on Pramana, he became very learned. He went to the northern region of Kashmir and promoted the logic of Dharmakirti. It is said that he later resided in Varanasi for a long time. Afterwards, he went to the southern regions, and in all the places where the Buddha's teachings had not spread or had declined, he defeated all those who created obstacles to the Dharma through debate. He controlled kings and ministers, etc., through the Dharma, and caused the Sangha and the foundation of the Dharma to expand infinitely. It is said that the teacher himself built more than a hundred temples, and those commissioned to others were countless. It is said that the monks and laypeople who were persuaded by this teacher to enter Buddhism totaled nearly a hundred thousand, but most of them were entrusted to other Khenpos and teachers. Although disciples connected by the Dharma spread throughout the earth, no more than five truly followed him. So it is said. At the end of his life, that previous Sangha Acharya took rebirth as the son of the later Bhatta Acharya, and was even more intelligent than in his previous life. He came before his own deity and directly learned knowledge. Sometimes, he completely entered that body and spoke unprecedented knowledge. When he was about twelve years old, he wanted to debate with Dharmakirti. At that time, the Brahmins said, "Debate with others for a while, because you will surely win, and it is difficult to defeat Dharmakirti." But he said, "If I cannot defeat him, I will not gain the reputation of a debater." So he went to the southern region and agreed that whoever won, the other would join their sect, and then began to debate. As a result, Dharmakirti won, and that person joined Buddhism. It is said that in the southern region, there were Brahmins who lived as laypeople and made offerings to Buddhism. The temple he built still exists today. Then, at the end of the Degenerate Age, in the region of Kalinga,
Chinese
建造房屋，引导众多人信奉佛法后去世。以梵天行仪对待的人们，将遗体放入墓地焚烧，降下大雨般的花朵。所有方向都充满芬芳和音乐，持续了七天。遗骸全部凝结成如同缠绕的线团般的石头，没有一丝骨头的痕迹。现在也还在举行节日祭祀。据说这位论师与吐蕃国王松赞干布是同时代的人，看来事实也是如此。这里根据藏族历史记载，在创作七部论时，即使在食物中加入了苦味，也没有察觉，一心专注于论典的内容。创作完毕后，国王问道：国王您是否有想要处以刑罚的人？让他们穿上白色的衣服，拿着装满油的盆子和芥末油，稍微洒出一点就处死。然后让手持利剑的人紧随其后，让他们绕着王宫行走。国王说：在王宫的四周安排唱歌和演奏音乐的人。按照这样做之后，最后询问那个人，那个人说他什么也没听到，既没有歌舞也没有音乐。虽然说是专注于此，但似乎是借用了《入行论》中“送上盛满少许油的容器”等语句，说出了真实的情况。创作七部论是因为自己习惯了智慧，并且为了学生们在寺庙里创作的，怎么会像国王的信使写信一样，在王宫的一角创作呢？因为智慧非常清晰，据说可以同时回答十个左右的辩论者。如果思考论典的内容时，看不到其他东西，那就和愚笨的人没有什么区别了。另外，这个说法看起来非常不合理。创作完七部论后，分发给班智达们，大多数人都不懂。即使有人懂，也因为嫉妒而说不好，然后把书绑在狗尾巴上。狗像在所有街道上游荡一样，我的论典也将传播到所有地方。这样说着，在论典的开头，加入了“大多数人执着于平凡”等一个颂词。后来论师自在天。
English
He built houses and led many people to Dharma before passing away. Those who practiced like Brahma put the remains in the cemetery for cremation, and a great rain of flowers fell. All directions were filled with fragrance and music for seven days. The remains all congealed into a single stone ball like a tangled thread, with no trace of bones. Even now, festival offerings are still made. It is said that this master and the Tibetan King Songtsen Gampo were contemporaries, and it seems that this is indeed the case. According to Tibetan history here, when composing the Seven Treatises, even when bitter flavors were added to the food, he did not notice, because he was focused solely on the content of the texts. After the composition was completed, the king asked: "O King, if there are any people you wish to punish, have them wear white clothes, hold a vessel filled with oil and mustard paste, and if they spill even a little, they will be killed." Then, he had a person holding a sword follow closely behind them, making them walk around the palace. The king said, "Have singers and musicians perform all around the palace." After doing so, he finally asked the person, who said that he did not hear anything, neither songs nor music. Although he said he was focused on the task, it seems that he was speaking truthfully, borrowing words from the Bodhicharyavatara such as "presenting a vessel filled with a small amount of oil." The Seven Treatises were composed because of his own habitual wisdom, and for the sake of the students in the monastery. How could they be composed in a corner of the palace, like a messenger of the king writing a letter? Because his wisdom was very clear, it is said that he could answer about ten debaters at the same time. If one cannot see anything else when contemplating the content of the texts, then there would be no difference from foolish people. Furthermore, that statement seems very unreasonable. After the Seven Treatises were completed, they were distributed to the Panditas, but most of them did not understand. Even if some understood, they said it was not good out of jealousy, and then tied the book to a dog's tail. Just as a dog wanders through all the streets, so too will my treatise spread in all directions. He said this, and at the beginning of the treatise, he added a verse such as "Most people are attached to the ordinary." Later, the master Lhawang.
Chinese
于是，对释迦慧讲说了七部论，并按照自释的体例，劝请天王慧进行写作。一次写作完毕呈上，被水冲走了。再次写作，被火烧了。再次写作后，写道： 大概是没有福分，时间也不允许停留，因为习惯的缘故，所以简略地，在此完成了这部难解的注释。写完呈上后，（上师说）没有出现以体例和词语的含义所象征的关键问题，但出现了词语直接表达的意义，于是就搁置了。他心想：我的这种精深的智慧，谁也不会知道吧！于是在《释量论》的结尾处，加入了“如同河流融入大海，自己的身体也融入并沉没”的偈颂。据说就是这样。有些人说释迦慧是天王慧的弟子，说是由他作的解释，这种说法比较合理。据说他的弟子是光慧。有些人说他是扎玛热·法称的亲传弟子，也有人认为他是庄严论师的亲传弟子，还有人认为他从尸体上获得了教言，这些都是不合时宜的胡说八道。还有人说法称敲了十七次胜鼓，但佛教的出家人没有敲胜鼓的规矩。据说来了一个名叫裸体派持矛者的人，说谁输了就用这个结杀死谁，于是就发生了辩论。法称没有辩论，而是天王慧使他失败了。但裸体派以违背自己宗派的行为来击败对方的说法是不合理的。对于智者来说，用从未听说过的故事来空谈是没有意义的。这样看来，在六庄严中，龙树、无著、陈那三位是著论者，圣天、世亲、法称三位是注释者。他们各自根据自己的时代，以弘扬佛法的功绩相同，所以被称为六庄严。婆罗门善喜是后来的，所以说他是法称的亲传弟子是极其错误的。那时，获得成就的瑜伽士有：大学者拉瓦巴，因陀罗菩提二世，咕咕ra匝，莲花生金刚。
English
Then, he explained the seven treatises to Shakya She and urged Lhawang Lo to write according to the style of his own commentary. Once he finished writing and presented it, it was washed away by water. He wrote again, and it was burned by fire. After writing again, he wrote: 'Probably there is no merit, and time does not allow to stay, because of habit, so briefly, this difficult commentary is done here.' After writing and presenting it, (the teacher said) that the key issues symbolized by the style and meaning of the words did not appear, but the meanings directly expressed by the words did appear, so it was put aside. He thought: 'No one will know my profound wisdom!' So at the end of the Commentary on Valid Cognition, he added the verse 'Like a river merging into the ocean, one's own body also merges and sinks.' It is said that this is how it was. Some say that Shakya She was a disciple of Lhawang Lo, and it is reasonable to say that he made the explanation. It is said that his disciple was Odkyi Lo. Some say that he was a direct disciple of Dza Mari Chokyi Drakpa, and some think that he was a direct disciple of Gyen Khenpo, and some think that he received teachings from a corpse, these are all inappropriate nonsense. Some say that Chokyi Drakpa beat the victory drum seventeen times, but Buddhist monks do not have the custom of beating the victory drum. It is said that a naked spear-bearer came and said that whoever lost would be killed with this knot, so a debate took place. Chokyi Drakpa did not debate, but Lhawang Lo defeated him. But it is unreasonable to say that the naked one defeated the opponent with behavior that contradicted his own doctrine. For the wise, it is meaningless to talk empty words with stories that have never been heard. Thus, among the six ornaments, Nagarjuna, Asanga, and Dignaga are the authors of the treatises, and Aryadeva, Vasubandhu, and Dharmakirti are the commentators. They are called the six ornaments because they each have the same merit in illuminating the Dharma according to their own times. Brahmin Dewe Gawa came later, so it is extremely wrong to say that he was a direct disciple of Dharmakirti. At that time, the yogis who attained accomplishment were: the great teacher Lawapa, Indrabhuti II, Kukkuraja, and teacher Tsokye Dorje.