Chinese
是近期的事。关于这两位国王被成就者扎烂达日巴和导师黑行者调伏并获得成就的故事，在其他地方可以了解到。在那时，成就者丹提巴也出现了。他名叫阿班提，是马拉瓦城（今印度中央邦西部城市乌阇衍那）的织布工种姓。长期以来，他以织布为生。他有很多儿子和孙子，织布工的家族非常兴旺。后来，他年老体衰，无法从事任何工作。儿子们轮流在家赡养他。后来，所有人都把他当作累赘。儿子们说：“供养您，我们也不会因此而贫困。您去一个僻静的地方住吧。”于是，在大儿子的花园边上，搭了一个小棚子让他住。儿子们每天从各自的家中轮流送饭。有一次，成就者扎烂达日巴以普通瑜伽士的身份来到这里。织布工的大儿子借给他住处，他也以稍微恭敬的态度把他送到了花园里。傍晚时分，点亮灯后，老人知道有客人来了。第二天早上，他问那里的人是谁。那人回答说：“我是走在道路上的瑜伽士。”又问：“您到底是谁？”那人回答说：“我是这些织布工的父亲，因为年老体衰，即使告诉其他人也不听，所以才藏在这里。”“你们瑜伽士的心地完全纯洁，请加持我。”于是，导师也知道他有缘分，立刻幻化坛城，给予灌顶，并给予一些深奥意义的教导后离开了。老人也一心一意地修持上师的教言，几年后，至尊金刚瑜伽母显现，仅仅用手放在他的头顶上，就获得了大手印最胜的成就。然而，暂时以秘密的方式居住。有一天，大儿子的家里来了很多客人，白天很忙，没有给父亲送饭。天黑了才想起来，让一个女仆送饭去。
English
It was a recent time. The stories of how those two kings were subdued by the accomplished Jalandharipa and the master Black Practitioner and attained accomplishment can be learned elsewhere. At that time, the accomplished Tantipa also appeared. He was a weaver by caste in the city of Arbanti in Malawa. For a long time, he lived by that work. He had many sons and grandsons, and the weaver's lineage became very prosperous. Later, he became old and frail and unable to do any work. The sons took turns supporting him at home. Later, everyone treated him as a burden. The sons said, "Supporting you will not impoverish us. Go live in a secluded place." So, a small hut was built on the side of the eldest son's garden for him to live in. The sons took turns bringing food from their respective homes every day. Once, the accomplished Jalandharipa came there in the guise of an ordinary yogi. The eldest son of the weaver lent him a place to stay, and he also sent him to the garden with a little respect. In the evening, after lighting the lamp, the old man knew that there was a guest. The next morning, he asked who was there. The man replied, "I am a yogi who has entered the path." He asked again, "Who are you really?" The man replied, "I am the father of these weavers. Because I am old and frail, even if I tell others, they will not listen, so I am hidden here." "You yogis have completely pure minds, please bless me." So, the master also knew that he was fortunate and immediately manifested a mandala, gave empowerment, and left after giving some teachings of profound meaning. The old man also practiced the guru's instructions with one-pointedness, and after a few years, the venerable Vajrayogini appeared and, just by placing her hand on his head, he attained the supreme accomplishment of Mahamudra. However, he lived in secret for a while. One day, many guests came to the eldest son's house, and he was busy during the day and did not send food to his father. He remembered it when it was dark and sent a maid to deliver the food.
Chinese
之后，因为已经到达，所以在花园里响起了歌和音乐的声音。最后调查发现，是在那个小茅屋里，从门缝里看，那个老人身体发光，周围有十二个左右的像天神和天女一样的人在供奉。据说刚一开门就消失了。之后才知道他已经获得了成就。问他他也不承认，说是一个瑜伽士加持了他，身体变得衰弱但却充满了力量。之后又做起了织布工的活，只是唱歌。期间有和黑行者相遇的故事，那个在别处了解。有一次，当地人为了供奉难胜母等女鬼，开始宰杀成千上万只山羊。那位上师念诵咒语，把所有的山羊都变成了豺狼的形状。人们感到疑惑，就回去了。他装作倒在难胜母的圣物上，那圣物就显现出了真实的形象，说“成就者您想要什么？”他下令说“不要接受杀生的供奉”。直到现在仍然用白色的三种食物供奉。之后唱了很多金刚歌，不知去向地离开了。之后，戈比旃扎的父系的兄弟，拉里塔旃扎做了国王。多年幸福地统治，也被黑行者在那伽波行者的晚年时期调伏，国王和大臣都获得了成就。这样，游戏之月就是旃扎种姓的国王们的最后一位。那之后旃扎种姓的王族虽然有很多，但是没有能够掌握政权的，在孟加拉和奥多比沙等东方地区，有权势的王族和大臣，以及婆罗门和大的商人，各自在自己的家里成为了国王，没有出现统治地方的国王。那个时候，有成就者国王俱生游戏者，以及在吉祥那烂陀寺有导师调伏天出现。他做了《量理七论》的注释。有持经者舒巴米扎，以及导师戒律守护，寂天索玛等出现，以唯识宗为根本，弘扬了经部和律部。《般若波罗蜜多》
English
After that, because he had arrived, there was a sound of singing and music in the garden. Finally, it was investigated and found to be inside that small hut. Looking through the crack in the door, the old man's body was radiating light, and there were about twelve beings like gods and goddesses offering worship around him. It is said that as soon as the door was opened, he disappeared. After that, it was known that he had attained accomplishment. When asked, he did not admit it, saying that a yogi had blessed him, and his body had become weak but full of strength. After that, he went back to working as a weaver, just singing songs. During this time, there is a story of meeting the Black Practitioner, which can be learned elsewhere. Once, the locals, in order to offer sacrifices to goddesses such as Dka' Zlog Ma, began to slaughter thousands of goats. That master recited mantras on the goats, and all of them turned into the shape of jackals. The people felt doubtful and turned back. He pretended to fall on the relic of Dka' Zlog Ma, and that relic manifested its true form, saying, "Accomplished one, what do you desire?" He commanded, "Do not accept sacrifices of killing." Until now, offerings are still made with the three white foods. After that, he sang many Vajra songs and departed, his whereabouts unknown. After that, Lalita Candra, who became a brother of Gobi Candra's paternal lineage, became king. He ruled happily for many years and was also subdued by the Black Practitioner in the later years of the life of the Nagapo Practitioner, and the king and ministers attained accomplishment. Thus, the Moon of Play was the last of the kings of the Candra lineage. After that, although there were many royal families of the Candra lineage, they were unable to seize power. In eastern regions such as Bengal and Odobisha, powerful royal families and ministers, as well as Brahmins and great merchants, each became kings in their own homes, and no king arose to rule the region. At that time, there was the accomplished king Lhan Skyes Rol Pa, and at glorious Nalanda Monastery, there appeared the teacher Dulva Lha. He made commentaries on the Seven Treatises on Valid Cognition. There were Shuba Mitra, the holder of the Sutras, as well as the teacher Tsultrim Kyang, and Shanti Soma, etc., who took the Mind-Only school as their foundation and propagated the Sutra and Vinaya. The Perfection of Wisdom.
Chinese
名为《因性第九》的论著作者堪布拉巴，以及帕巴的弟子大学者耶谢宁波等，秉持自性空的宗义。东方孟加拉地区的哈孜布拉，有居士比丘自性空，广弘唯识中观。托噶地区有分别说部的大论师持律者达玛弥扎（法友）。西方玛茹地区有持律者大德索南扎巴，以及吉达瓦拉地区的持律者希瓦沃，克什米尔地区的持律者玛廓等出现。但其他人的历史没有详细记载。学者耶谢宁波，出生于欧迪比沙，在那里成为大学者，在孟加拉地区向学者帕巴听法，被称为继承善说的中观大德。他长期修持圣观自在，最终亲见如意宝轮王，具有神通。能背诵许多经部，击败了外道。居士比丘自性空，出身商人，从小就唤醒了大乘种姓，亲见圣妙吉祥，能背诵五十部左右的经部，时常不离十种法行，为成千上万的居士和居士尼说法。一次，他前往嘎玛茹巴地区，他的弟子们走到一个有毒蛇阿匝嘎拉巢穴的地方，蛇一时没有醒来。他们匍匐前进，结果毒蛇醒了，闻到人味就出来了，吞噬了一些居士，咬伤了许多人。一些人试图逃跑，却因口气的毒气而昏迷倒地。这时，他们忆念起至尊圣度母，并作了盛大的赞颂，毒蛇感到剧痛，吐出了两个居士，蛇自己又逃走了。那些被蛇吞噬和咬伤的
English
The author of the treatise called "Hetu-vidyā-nava" was the teacher Kamparapa, and the great teacher Yeshe Nyingpo, a disciple of Palba, and others, held the view of Madhyamaka, which is devoid of inherent existence. In Hatzipura, which belongs to eastern Bengal, there appeared a lay monk named Ngeshe Nyingpo, who extensively expounded the Madhyamaka of Consciousness-only. In the land of Thogar, there also appeared the great Vinaya-holder, the teacher of the Vaibhashika school, Dharmamitra (Chö kyi Beshenyen). In the western land of Maru, there was the great Vinaya-holder Sonam Drak, and in the land of Chitavara, there was the Vinaya-holder Shiwawawo, and in the land of Kashmir, there was the Vinaya-holder Makhol. However, the detailed histories of the others are not seen. The teacher Yeshe Nyingpo was born in Odibisha, and there he became a great scholar. In the land of Bengal, he listened to the Dharma from the teacher Palba, and he was known as a great Madhyamika who upheld the tradition of Lekden. He practiced the noble Avalokiteshvara for a long time, and eventually saw the Chakravartin of the Wish-fulfilling Jewel, and became endowed with clairvoyance. He recited many sutras from memory and defeated the heretics. The lay monk Ngeshe Nyingpo was born into a merchant family. From a young age, he awakened the lineage of the Great Vehicle, and saw the face of the noble Manjushri. He recited about fifty sutras from memory, and was always inseparable from the ten practices of Dharma. He taught the Dharma to about a thousand laymen and laywomen. Once, when he went to the region of Kamarupa, his disciples went to a place where there was a nest of a poisonous snake, an ajagara. For a while, the snake did not wake up. They crawled along a path, but the cruel snake woke up. Smelling the scent of humans, it came out and swallowed some of the laymen, and bit many others. Those who tried to escape were also confused and fell down due to the poison of its breath. At that time, they remembered the venerable noble Tara and made a great praise, and the poisonous snake felt a great pain, and vomited out the two laymen. The snake itself fled again. Those who were swallowed and bitten by the snake
Chinese
因土地中毒昏厥时，以念诵度母咒语的水洒之，毒素皆从伤口排出，众人皆得救治。又一次，导师本人被毒蛇所害，以念诵度母咒语的花朵抛洒，导师面前吐出许多名为萨尔瓦·穆克提（藏文：སརྦ་མུཀྟི་，梵文天城体：सर्वमुक्ति，梵文罗马拟音：sarva mukti，汉语字面意思：一切解脱）的珍珠，然后离去。森林起火时，念诵度母明咒得以平息等，也具有这样的能力。关于法友的历史略知一二，有人说法友此人和撰写《释小义明》的释论者是同一位法友，并认为他就是功德光（Yönten Öd）的亲传弟子，这比迷路还要更加离谱。如果按照这种说法，那么圣者解脱军（Namdrol De）和狮子贤（Sengge Zangpo）就必须是同时代的人了。当时，东方出现了许多辩论的差异，虽然没有像以前的辩论那样产生重大胜负的辩论，但还是有一些小辩论消磨了时间。在那里，依靠法称（Chökyi Drakpa）的论典进行辩论，即使佛教方面比以前的辩论更胜一筹，但由于时代的原因，学者稀少，外道论敌特别多，以至于所有小小的佛教寺庙里，佛教的论辩者们都处于一种焦虑不安的状态。在孟加拉邦的一个名为札提伽波（Tsaṭigabo）的城市里，有一座名为品达毗诃罗（Piṇḍī Bihāra）的寺庙，他们答应第二天与许多外道论敌进行辩论。正当他们犹豫不决，不知能否获胜时，一位老妇人出现了，她头上戴着荆棘般的头饰，说：“去辩论吧，你会获胜的。” 按照她说的做了，结果获胜了。在其他地方也这样做，也获得了胜利。从那以后，班智达们逐渐流行戴尖顶帽子。在帕拉王朝（Pāla）七代和塞纳王朝（Sena）四代期间，所有的大乘班智达都戴着尖顶帽子，在此之前是没有的。大导师法称之前，佛法如太阳般照耀，从那之后，真正的堪布大德们普遍对佛法做出了特殊的贡献。
English
When someone fainted from earth poisoning, the poison was expelled from the wounds by sprinkling water that had been blessed with the Tara mantra, and the people were healed. Once, when the teacher himself was harmed by a poisonous snake, flowers blessed with the Tara mantra were scattered, and many pearls called Sarva Mukti (藏文：སརྦ་མུཀྟི་，梵文天城体：सर्वमुक्ति，梵文罗马拟音：sarva mukti，汉语字面意思：All Liberation) were vomited out in front of the teacher, and then it left. When a forest fire broke out, it was extinguished by reciting the Tara vidya mantra, and so on, it also had such powers. A little is known about the history of the Dharma friend. Some say that this Dharma friend and the commentator who wrote the commentary on 'Explanation of the Small Meaning Made Clear' are the same Dharma friend, and they believe that he was a direct disciple of Yönten Öd, which is even more absurd than being lost. According to such a view, Arya Namdrol De and Sengge Zangpo would have to be contemporaries. At that time, many differences in debate arose in the east. Although there were no major debates that resulted in significant victories or defeats like the previous debates, some minor debates passed the time. There, they debated based on the treatises of Dharmakirti (Chökyi Drakpa). Even though the Buddhist side was superior to the previous debates, due to the times, scholars were few and non-Buddhist opponents were particularly numerous, so that in all the small Buddhist temples, the Buddhist debaters were in a state of anxiety. In a city called Tsaṭigabo in the region of Bengal, in a temple called Piṇḍī Bihāra, they promised to debate with many non-Buddhist opponents the next day. As they hesitated, wondering whether they could win or not, an old woman appeared, wearing a crown of thorns on her head, and said, 'Go and debate, you will win.' They did as she said, and they won. They did the same in other places, and they also won. From then on, it gradually became popular for panditas to wear pointed hats. During the seven generations of the Pala dynasty and the four generations of the Sena dynasty, all the Mahayana panditas wore pointed hats, and it was not so before that. Before the great teacher Dharmakirti, the Buddha's teachings shone like the sun, and from then on, the truly great Khenpos generally made special contributions to the teachings.