Chinese
虽然出现了很多智者，但能与之前的导师们相提并论的却很少，即使有，也因为时代的原因，教法没有像以前那样兴盛。从圣者无著（Asaṅga）出现的时代到如今，出现了很多伟大的密咒成就者。无上瑜伽的教法只在有缘者中弘扬，没有普遍流传。从这个时代之后，无上瑜伽续部越来越兴盛。有一段时间，瑜伽续也很兴盛，但行续和事续的讲解和修习逐渐衰落。因此，在帕拉王朝七代的统治期间，能够成就各种事业和悉地的密咒金刚上师非常多，原因也就在于此。大约在这个时代，旃陀罗种姓的一个小国王，成就者光明显月（Prakāśa Candra）也出现了，他广泛地宣讲了瑜伽续。此外，佛教导师中被称为八十四成就者的大部分，也在法称（Dharmakīrti）时代之前，直到下面将要讲到的匝纳嘎王（Cāṇakya）之前出现。六庄严存在的时候，大乘的导师们非常博学，僧团也很优秀，但数量上只有声闻乘的僧团最多。从这个时代开始，南方地区的续部教法也逐渐衰弱，不久就消失了。其他地方的教法也逐渐衰落。因此，在帕拉王朝七代统治期间，摩揭陀（Magadha）、孟加拉（Bhaṃgala）、奥迪比舍（Oḍiviśa）等阳光下的王国，以及克什米尔地区非常兴盛。其他地方只有零星的分布，小国尼泊尔尤其兴盛。在这些地方，密咒和大乘尤其兴盛，声闻部虽然总体上也很兴盛，但国王等贤良之人都供奉大乘。在大乘中，以前主要讲解经典，注释作为辅助讲解，后来除了般若经之外，以本末倒置的方式，导师们的论著成为讲解和学习的主要内容。这是关于瞿毗旃陀罗王（Govicandra）等的故事的第二十（章节）。
English
Although there were many wise individuals, few could compare to the previous teachers, and even if there were, due to the times, the teachings did not flourish as before. From the time of the appearance of the noble Asanga until now, many great mantra siddhas have appeared. The teachings of Anuttarayoga were only propagated among those with the fortune, and were not commonly spread. From around this time onwards, the Anuttarayoga Tantras became increasingly prosperous. For a time, the Yoga Tantra was also very prosperous, but the explanation and practice of the Kriya and Carya Tantras gradually declined. Therefore, during the reign of the seven kings of the Pala dynasty, there were very many Vajra Masters of Mantra who could accomplish various activities and siddhis, and the reason for this was also this. Around this time, a small king of the Candra lineage, the accomplished Prakāśa Candra, also appeared, and he widely expounded the Yoga Tantra. In addition, most of the Buddhist teachers known as the eighty-four siddhas also appeared before the time of Dharmakīrti, up to King Cāṇakya, as will be explained below. At the time when the Six Ornaments were present, the Mahayana teachers were very learned, and the Sangha was also excellent, but in terms of numbers, only the Sangha of the Shravakas was the most numerous. From this time onwards, the teachings of the Tantras in the southern regions also gradually weakened and soon disappeared. The teachings in other places also gradually declined. Therefore, during the reign of the seven Pala kings, Magadha, Bhaṃgala, Oḍiviśa, and other kingdoms under the sun, as well as the Kashmir region, flourished greatly. Other places had only scattered distributions, and the small country of Nepal was particularly prosperous. In these places, Mantra and Mahayana were particularly prosperous, and although the Shravaka school was generally very prosperous, kings and other virtuous people revered Mahayana. Within Mahayana, previously the Sutras themselves were mainly explained, with commentaries as auxiliary explanations, but later, except for the Prajnaparamita Sutra, in a reversed manner, the treatises of the teachers became the main content of explanation and study. This is the twentieth (chapter) of the story about King Govicandra and others.
Chinese
敬礼！ 之后，所有人都认为此人具有大福德，因此总是被任命为国王，名字叫做郭帕拉。 他一生中，早期统治孟加拉，晚期也征服了摩揭陀，并在欧丹塔普里附近建造了一座名为纳兰陀的寺庙。 在这两个大地区建立了许多僧团，并为佛教做出了巨大的供养。 据说，在阿阇黎修行者去世后，这位国王被授予王位，这是旺波所说的。 萨旺桑波说，是在七年后。 他统治了四十五年。 在这位国王在世期间，寂光和索南扎的弟子，阿阇黎释迦光出生在西方，并在克什米尔地区开展事业。 特别是在克什米尔地区，出现了伟大的达那希拉，以及特别的善知识，智慧盔甲，以及持律阿阇黎英雄。 在东方，阿阇黎耶谢宁波也住在这里。 那些追溯自续中观派传承的人，如莱丹、观世音苦行者、桑结耶谢夏、耶谢宁波、寂护，在寂护的《中观庄严论》中，没有看到僧桑在《八千颂广释》中所作的注释，也没有记住桑结耶谢是僧桑的弟子，认为桑结耶谢的弟子是耶谢宁波，这只是展示了愚蠢的标志。 释迦智、良性情、王子扎巴的善知识，以及班智达萨的助手们也出现了。 在克什米尔地区，哈尔沙德瓦正在执政。 在那些时期出现的成就自在者可以通过之前的推理来了解。 特别是小毗卢巴，显然出现在这位国王和提婆帕拉之间。 在西方卡扎地区，出现了一位名叫毗婆罗吒的国王。 据说，提婆帕拉娶了他的女儿为妃，生下了儿子拉萨帕拉。 小毗卢巴出现在毗婆罗吒时期。 这位国王有内外两种供养处，国王本人信仰佛教，所有大臣都是外道。
English
Homage! Then, everyone, thinking that this one is endowed with great merit, always appointed him to the kingship, and his name was called Gopala. In his lifetime, he ruled Bengal in the early period, and in the later period, he also conquered Magadha, and near Odantapuri, he built a monastery called Nalendra. In those two great regions, he established many monastic communities and made great offerings to the Dharma. It is said that this king was invested with kingship in the year after the passing away of the Acharya Practitioner, as stated by Wangpo. Sawa Sangpo said it was after seven years. He reigned for forty-five years. During the lifetime of this king, Zhiwa Ö and the disciples of Sonam Drak, Acharya Shakya Ö, were born in the west and carried out activities in the Kashmir region. Especially in the Kashmir region, there appeared the great Danaśīla, as well as special spiritual friends, Wisdom Armor, and the Vinaya-holding Acharya Hero. In the east, Acharya Yeshe Nyingpo also resided. Those who trace the lineage of the Svatantrika-Madhyamaka, such as Legden, Avalokiteśvara Ascetic, Sangye Yeshe Zhab, Yeshe Nyingpo, and Zhiwa Tsho, in Zhiwa Tsho's "Madhyamaka Alankara," the commentary made by Sengzang in the "Great Commentary on the Eight Thousand Verses" has not been seen, and without remembering that Sangye Yeshe was a disciple of Sengzang, considering Yeshe Nyingpo to be a disciple of Sangye Yeshe is merely showing a sign of foolishness. Shakya Lodrö, Gentle Nature, the spiritual friend of Prince Drakpa, and the assistants of Pandit Sa also appeared. In the Kashmir region, Harsa Deva is reigning. The accomplished masters who appeared in those times can be known through previous reasoning. Especially the younger Virupa, it is evident that he appeared between this king and Devapala. In the western region of Kacha, there appeared a king named Vibharatta. It is said that Devapala took his daughter as his queen and gave birth to a son, Rasa Pala. The younger Virupa appeared during the time of Vibharatta. That king had both internal and external objects of veneration, but the king himself was inclined towards Buddhism, while all the ministers were outsiders.
Chinese
对邬波罗（邬波罗）有信仰。在那里建造寺庙时，建造了许多内外两者的神像，大小与人相等。佛教徒们说：“寺庙要分开。”外道徒们说：“要合在一起。”大臣们就这样安排了。在那里，为了开光，迎请了小比汝巴（Virupa）。没有做任何仪轨等，只是说了“阿依西（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！阿依西（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！”藏语的意思是“来！来！”，说完，所有的神像都到了寺庙外面的走廊里。说了“住下！”，神像们就坐在了地上。在那里，在一个容器里过滤了水，稍微洒在神像们的头上，佛教的神像们立刻站了起来，笑着走进了寺庙里。外道的那些神像们则低着头，留在了走廊里。那个寺庙现在还在，叫做阿姆利塔昆巴（Amrita Khumba）。大学者托策瓦（Tog tsewa），即著作《不可思议论》的作者，也是在这个时期出现的。国王郭帕拉（Gopala）或德瓦帕拉（Devapala）时期，还建造了吉祥邬丹陀普里（Otantapuri）寺庙。那是摩揭陀（Magadha）地区的一个地方，有一个外道瑜伽士，成就了赞颂的能力，具有正直的本性，叫做纳尔达（Narda）。他需要一个能帮助他成就僵尸悉地，身体强壮，没有疾病，身上有九个勇士的标志，说话真实，头脑敏锐且勇敢，没有欺骗，精通所有工艺的人，但没有这样的人。他看到一个佛教居士坐在那里。他对他说：“你做我的修行助手吧。”居士说：“我不做外道的修行助手。”那人说：“你不需要皈依外道，只要通过使财富源源不断涌现来弘扬佛法就可以了。”居士说：“那我要请示我的老师后再来。”他请示了老师，老师同意了，他就做了那个人的修行助手。快要成就的时候，那人说：“僵尸会伸出舌头，你必须抓住它。第一次抓住就能成就伟大的悉地，第二次抓住是中等，第三次抓住是小的成就。如果三次都没抓住，那么首先我们两个会被吃掉，然后这个地方就会变成空无一物。”居士第一次和第二次都没有抓住。然后他和僵尸面对面坐着，第三次用牙咬住了舌头。然后舌头变成了剑，身体
English
He had faith in Olpa. When building the temple there, many stone statues of deities, both inner and outer, were erected, about the size of humans. The Buddhists said, "The temples should be separate." The non-Buddhists said, "They should be together." The ministers arranged it that way. There, for the consecration, the small Virupa was invited. Without performing any rituals, he just said, "Ayi Shi! Ayi Shi!" which in Tibetan means "Come! Come!" As soon as he said that, all the statues of deities went to the corridor outside the temple. When he said, "Stay!", the deities sat on the ground. There, water was filtered into a container and sprinkled slightly on the heads of the deities. The Buddhist deities immediately stood up, laughing and entered the temple. The non-Buddhist deities bowed their heads and remained in the corridor. That temple still exists today, called Amrita Khumba. The great scholar Tog tsewa, the author of the book 'Inconceivable Treatise', also appeared during this time. During the time of King Gopala or Devapala, the glorious Otantapuri Monastery was also built. In one part of Magadha, there was a non-Buddhist yogi named Narda, who had attained the power of praise and had an upright nature. He needed someone to help him achieve the zombie siddhi, someone who was physically strong, without disease, had nine marks of a hero on his body, spoke truthfully, was sharp-minded and brave, without deceit, and skilled in all crafts, but there was no such person. He saw a Buddhist layman sitting there. He said to him, "Be my practice assistant." The layman said, "I will not be a non-Buddhist practice assistant." The yogi said, "You don't need to take refuge in non-Buddhism, just promote the Dharma by making wealth flow endlessly." The layman said, "Then I will ask my teacher and come back." He asked his teacher, and the teacher agreed, so he became that person's practice assistant. When it was about to be accomplished, the yogi said, "The zombie will stick out its tongue, and you must grab it. If you grab it the first time, you will achieve great siddhi, the second time is medium, and the third time is small. If you don't grab it three times, then first we two will be eaten, and then this place will become empty." The layman missed the first and second times. Then he sat face to face with the zombie, and the third time he bit the tongue with his teeth. Then the tongue turned into a sword, and the body
Chinese
变成了黄金。一位居士拿着剑旋转，升到空中时，外道说：“我为了剑的缘故而修行，所以把剑给我吧。”我想去看一场热闹，就去了须弥山顶。一瞬间绕了四大部洲和八小洲，把剑交给了他。他说：“这变成黄金的身体你自己拿去。不要碰到骨头，只在肉上切。不要用在酒钱和卖淫等邪恶的事情上。如果用在自己的生活和善业上，今天切的地方，今晚就会长出来，用之不竭。”他自己拿着剑去了天界。那位居士依靠僵尸的黄金，建造了奥丹塔普里大寺（飞行）。奥丹塔的意思是飞行。居士升到空中，按照亲眼看到须弥山和四大部洲的布局建造了寺庙。那位居士被称为邬仗那优婆塞。那座寺庙没有国王大臣等任何人的恩情。建造寺庙的人、造像的人、工匠们的工资、食物、报酬等一切都是靠卖僵尸的黄金得来的。只用那些黄金来维持五百僧人和五百居士的生活。那位居士在自己去世之前，一直支撑着佛法的基础。临终时说：“这黄金暂时对别人没有好处，未来会对众生有益。”于是埋藏为宝藏，把佛法的基础交给了国王提婆波罗。这是郭波罗国王时期的故事，第二十八个故事。 有些人认为提婆波罗国王是龙的儿子，我认为他是郭波罗国王的儿子，因为他继承了郭波罗国王传下来的明咒加持。然而，有这样的说法：郭波罗国王的一个小妃子向一位婆罗门明咒师请教了控制国王的方法。婆罗门从雪山取药，用咒语加持，与食物混合后，让她给国王服用。妃子交给一个婢女，婢女在河边行走时不小心把药掉进了水里。水把药冲到了龙宫，被龙王海护吃掉了。