Chinese
的伟大注释的作者。是亲眼见到了法界语自在的坛城的大金刚阿阇黎，如果详细分析那个注释，那似乎是超越了经藏大海的。关于此人的详细历史，以前在西藏似乎很出名，但我不太记得了。如果想了解，可以参考大学者布敦所著的《瑜伽舟》。金刚天（Bhadzra Deva）：是作为在家人的伟大的诗学家。他去了尼泊尔，看到了许多外道瑜伽母的邪恶行为。因此，他写了一首诅咒的诗。那个瑜伽母也进行了诅咒，使他得了麻风病。在那里，他向圣观世音祈祷，每天创作一首赞颂诗的偈颂。三个月后，他见到了圣观世音的面容，疾病也痊愈了。赞颂诗达到了百首偈颂，在印度所有地区都作为优秀诗歌的典范。国王提婆波罗统治了四十八年。此后，他的儿子罗娑波罗统治了十二年。因为他没有做太多的弘法利生事业，所以他没有被列入七个波罗之中。那时，邬金的导师美饰金刚在吉祥那烂陀寺住了十年，讲授了许多密宗的教法，还著了《名号真实经》的注释。有一位名为瓦苏班度（Vasubandhu）的导师，具有世亲的名称，他讲授了许多论藏。其中，导师美饰金刚出生在名为希希拉的地方。在邬金的地方出家，宗派是唯识中观派。精通所有学问之后，在邬金的马地马岛上修持圣妙吉祥真实名经。那时，圣妙吉祥快要成就时，妙吉祥的画像的脸部发出了巨大的光芒，照亮了岛屿很长时间。因此，他被命名为“如日”。一些持邪见者需要佛教五位班智达的首领作为修法的材料，于是他们来杀害导师。
English
was the author of the great commentary on . He was a great Vajra Acharya who actually saw the mandala of the Lord of Speech of the Dharmadhatu, and if that commentary is analyzed in detail, it seems to have crossed the ocean of scriptures. The detailed history of this person seems to have been famous in Tibet before, but I don't quite remember it. If you want to know, you can refer to the "Yoga Boat" written by the great scholar Buton. Bhadzra Deva: He was a great poet as a householder. He went to Nepal and saw many evil deeds of the heretical yoginis. Therefore, he composed a curse poem. That yogini also cursed him, causing him to contract leprosy. There, he prayed to the Holy Avalokiteshvara and composed a verse of praise every day. After three months, he saw the face of the Holy Avalokiteshvara, and his illness was also cured. The praise reached a hundred verses and became a model of excellent poetry in all parts of India. King Deva Pala ruled for forty-eight years. After that, his son Rasa Pala ruled for twelve years. Because he did not do much for the benefit of the teachings, he was not counted among the seven Palas. At that time, the master of Oddiyana, Sgeg Dorje, stayed in glorious Nalanda for ten years and taught many tantric teachings. He also wrote a commentary on the "Namasamgiti". There was a master named Vasubandhu, who had the name of Vasubandhu, and he taught many Abhidhamma Pitaka. Among them, Master Sgeg Dorje was born in a place called Shishira. He became a monk in Oddiyana, and his sect was the Vijnanavada Madhyamaka. After mastering all the fields of knowledge, he practiced the "Manjushri Namasamgiti" on the island of Madhima in Oddiyana. At that time, when the Holy Manjushri was about to be accomplished, a great light emanated from the face of the painted image of Manjushri, illuminating the island for a long time. Therefore, he was named "Like the Sun". Some holders of wrong views needed the heads of five Buddhist panditas as materials for practice, so they came to kill the master.
Chinese
因为他化现为大象、马、女子和孩童等各种形象，以至于无人能真正认出他是谁，于是便返回了。因此，他被尊称为“各种形象者”。晚年，他在邬金（Urgayan）地区做了许多利益众生的事业。最终，他获得了虹身金刚身。他出家后的名字是吉祥菩提胜分，密名为娇媚金刚。因此，他所著的论典中常有“娇媚金刚如日，各种形象者，吉祥菩提胜分所著”等字样。在此期间，一个贱民之子与阿雅提婆相遇，受到加持后，获得了对佛法的顿悟。通过禅修，他获得了成就，找到了圣龙树父子的所有密咒经典，并根据情况进行了讲解，他是玛当吉巴。此外，在康卡纳，一位名叫导师守护足的人亲自听取了月称的教诲，并出现了《明灯论》的梵本。同样，一位名叫班智达罗睺罗的人也说他见到了龙智，因此，般若法类开始略微兴盛。后来，在后期的四位帕拉国王时期，般若法类尤其兴盛。据说当时出现了“天空中的日月双星，地上有光明双星”的说法。这是关于提婆帕拉父子国王时期发生的故事，是第二十九个故事。 之后，那位国王的儿子达磨帕拉被任命为国王，他统治了六十四年。他还征服了卡玛茹帕、提拉呼提和高塔等地。他的统治非常强大，东至大海，西至德里，北至贾兰达拉，南至文迪亚山脉。他依止僧护和智足为上师，般若波罗蜜多和吉祥密集金刚充满了各个地方。出现了将密集金刚和般若波罗蜜多的班智达置于首位等情况。这位国王刚即位时，成就者导师库库里巴也出现在孟加拉地区，利益众生。他的事迹可在其他地方了解。他刚即位，就迎请了宣讲般若波罗蜜多的人，尤其敬重导师僧护。这位国王普遍地
English
Because he transformed into various forms such as elephants, horses, women, and children, no one could truly recognize who he was, so he returned. Therefore, he was honored with the name "Various Forms." In his later years, he did much to benefit beings in the land of Urgyen. Eventually, he attained the rainbow body of Vajra. His ordained name was Glorious Bodhi Supreme Fortune, and his secret name was Playful Vajra. Therefore, his treatises often contain phrases such as "Authored by Playful Vajra, like the sun, Various Forms, Glorious Bodhi Supreme Fortune." During this time, a son of a low-caste person met Aryadeva and, blessed by him, had a sudden understanding of the Dharma. Through meditation, he attained accomplishment and found all the mantra texts of the noble Nagarjuna and his son, and explained them accordingly; he was Matangipa. Also, in Konkana, a teacher named Protector Foot personally listened to Chandrakirti, and the text of the Lamp Commentary also appeared. Similarly, a Pandit named Rahula also said that he met Nagarjuna and Bodhichitta, so the Prajna Dharma class began to flourish slightly. Later, during the time of the last four Pala kings, the Prajna Dharma class flourished especially. It is said that at that time there was a saying, "Two suns and moons in the sky, and two lights on the earth." This is the story of what happened during the time of King Deva Pala and his son, the twenty-ninth story. After that, the son of that king, Dharma Pala, was appointed as king, and he ruled for sixty-four years. He also conquered Kamarupa, Tirahuti, and Gauda, among other places. His rule was very powerful, reaching the ocean in the east, Delhi in the west, Jalandhara in the north, and the Vindhya mountains in the south. He relied on Sangharaksha and Yeshe Zhap as his teachers, and Prajnaparamita and Glorious Guhyasamaja filled all places. There were situations such as placing the Guhyasamaja and Prajnaparamita Pandits at the head of the line. Just as this king ascended the throne, the accomplished teacher Kukkuripa also appeared in the land of Bengal, benefiting beings. His story can be found elsewhere. As soon as he ascended the throne, he invited those who expounded the Prajnaparamita, and especially revered the teacher Sangharaksha. This king generally
Chinese
建立了五十座左右的寺庙。有三十五部讲解《般若经》的法本。建造了吉祥的毗柯罗摩尸罗寺（Vikramaśīla）。那寺庙位于摩揭陀（Magadha）北部，恒河（Ganges）河畔一座小山的顶端，中央是与大菩提佛像等高的佛殿。周围有五十三座小型的密宗佛殿，五十四座普通的佛殿，总共一百零八座佛殿，外面用铁栅栏围起来。一百零八位班智达，食子的老师，加持的老师，火供的老师，还有保护老鼠的人，保护鸽子的人，以及管理寺庙事务的人，总共一百一十四人，他们的食物和衣服的待遇相当于四个人的生活水平。每个月都为所有听法的人提供老虎皮垫和上等的布料。那个地方的主人也管理着那烂陀寺（Nālandā）。每位班智达经常讲授一种法，即使没有单独准备法本的用具，实际上也相当于一百零八部法本。有人认为这位国王是堪布拉（Kambala）大师的转世，但很难确定。据说，一位精通三藏，通过祈祷获得成就的人，为了弘扬《般若波罗蜜多》，发愿转世为国王。自从这位国王以来，《般若经》才得以蓬勃发展。《般若经》中在分析地区时说，首先在中部地区弘扬，然后是南方，再次是中部，然后是北方，从北方到北方弘扬。因此，南方之后在中部地区弘扬，应该可以确定是在这位国王的时代。有些人说，北方之后再次在中部地区弘扬，经典中也是这样说的，这是因为没有按照经典原文阅读的过失。与这位国王同时代，印度西部有一位名叫扎格拉玉达（Chakra Yudha）的国王。在嘉德琼（rgyal sde dkar chung）石碑的文字中有所记载。粗略计算，与吐蕃赞普赤松德赞（Khri srong lde btsan）同时代。这位国王在位期间，有大学者格桑（dge srung），僧格桑布（seng ge bzang po），美觉（mdzes bkod），嘉措云（rgya mtsho sprin）。
English
About fifty temples were built. There are thirty-five texts for explaining the Prajñāpāramitā. The glorious Vikramaśīla Monastery was built. That monastery was located in the northern part of Magadha, on the top of a small mountain on the bank of the Ganges River, with a temple in the center as tall as the Mahabodhi statue. Around it were fifty-three small tantric temples, fifty-four ordinary temples, a total of one hundred and eight temples, surrounded by iron fences. One hundred and eight paṇḍitas, teachers of torma, teachers of consecration, teachers of fire offerings, as well as those who protected mice, those who protected pigeons, and those who managed the affairs of the monastery, a total of one hundred and fourteen people, whose food and clothing were equivalent to the living standards of four people. Every month, tiger skin cushions and fine fabrics were offered to all those who listened to the Dharma. The owner of that place also managed Nālandā Monastery. Each paṇḍita regularly taught one Dharma, and even if the utensils for the Dharma texts were not prepared separately, it was actually equivalent to one hundred and eight Dharma texts. Some believe that this king was the reincarnation of Master Kambala, but it is difficult to determine. It is said that a person who was proficient in the Tripitaka and achieved success through prayer, in order to promote the Prajñāpāramitā, vowed to be reborn as a king. Since this king, the Prajñāpāramitā has flourished greatly. In the Prajñāpāramitā Sutra, when analyzing regions, it says that it will first flourish in the central region, then the south, again the center, then the north, and from the north to the north. Therefore, the flourishing in the central region after the south should be determined to be around the time of this king. Some say that after the north, it will flourish again in the central region, and the sutra also says so, which is a mistake due to not reading the original text of the sutra. At the same time as this king, there was a king named Chakra Yudha in western India. It is recorded in the text of the Gyalde Karchung stele. Roughly calculated, it is known to be contemporary with the Tibetan Emperor Trisong Detsen. During the reign of this king, there were great scholars Gesung, Sengge Sangpo, Dzejö, and Gyatso Trin.
Chinese
光芒生、增盛，以及金刚上师大圣佛智足及其眷属们，还有佛秘密和佛寂静，以及在克什米尔地方的上师莲花生音，论理者法生施，持律者狮面等出现。其中上师师子贤是，从国王种姓中出家，对众多经论知识广博的一位，从上师寂护处听闻了中观的经论和诀窍。从堪布遍照贤处听闻了《般若波罗蜜多经现观庄严论》经论和口诀。之后在东方卡萨巴尼森林中修持胜者弥勒菩萨，在梦中显现说：现在对《般若波罗蜜多》的意义作注释的论著，有许多不同宗派，你跟随谁？回答说：请将合理的成分汇集起来。获得了开许。之后不久，国王达磨波罗迎请了他，在德迦吒吒三热瓦寺安住，为成千上万听闻般若波罗蜜多的人说法，也造了《八千颂释》等许多论著。国王达磨波罗登上王位二十多年后逝世。上师海云见到胜者弥勒菩萨后，得到预言说要著述《瑜伽师地论》五部，据说对全部都作了注释，而《菩萨地论》的注释最为著名。莲花生音，我认为是洛扎的堪布。大上师佛智足，像是师子贤的首座弟子，师子贤逝世时，他刚获得成就，开始说法。之后过了几年，成了国王的上师。之后不久，举行了比克拉玛希拉寺的开光等仪式，被任命为那里的金刚阿阇黎。这位上师从开始利益众生起，直到逝世为止，每天晚上圣者赞巴拉供养七百七百金币，财续母天女供养三百条珍珠项链，以天神的力量
English
Ozer Jungne, Gangwa Pel, and the great Vajra Master Sangye Yeshe Zhap, along with his retinue, as well as Sangye Sangwa and Sangye Zhiba, and in the land of Kashmir, the master Padmasambhava Yang, the logician Choejung Jin, and the Vinaya holder Lion-faced, and so forth, appeared. Among them, the master Senge Zangpo was one who renounced from the royal lineage, with extensive knowledge of many scriptures and treatises, and he heard the Madhyamaka scriptures and instructions from the master Shantarakshita. From Khenpo Namnang Dze Zangpo, he heard the Abhisamayalankara, the Ornament for Clear Realization of the Prajnaparamita Sutra, along with its commentary and oral instructions. Then, in the eastern forest of Khasarpani, he practiced the Victorious Maitreya, who appeared to him in a dream and said: "Now, there are many treatises commenting on the meaning of the Prajnaparamita, with different tenets. Which one do you follow?" He replied: "Please gather the reasonable aspects." He received permission. Soon after, King Dharmapala invited him and he resided in the Trikatu-ka Tsawa Sum monastery, teaching the Dharma to thousands of listeners of the Prajnaparamita, and he also composed many treatises such as the commentary on the Ashtasahasrika. King Dharmapala passed away more than twenty years after ascending the throne. Master Gyatso Trin, after seeing the face of the Victorious Maitreya, received the prophecy to compose commentaries on the five sections of the Yogacarabhumi, and it is said that he composed commentaries on all of them completely, and the commentary on the Bodhisattvabhumi is the most famous. Padmasambhava Yang, I think, was the Khenpo of Lhodrak. The great master Sangye Yeshe Zhap was like the foremost disciple of Senge Zangpo, and when Senge Zangpo passed away, he had just attained accomplishment and began to teach the Dharma. After a few years, he became the royal guru. Soon after, he performed the consecration of Vikramashila Monastery and was appointed as its Vajra Acharya. This master, from the time he began to benefit beings until his death, the noble Jambhala offered seven hundred seven hundred gold panas every night, and the goddess Vasudhara offered three hundred pearl necklaces, by the power of the gods.