Chinese
宗派是唯识中观派。在比克拉玛拉希拉精通五明。听说在孟加拉国，国王中的成就者帕迦夏赞札（梵文：Prakāśacandra），即光明月，他的弟子们讲授所有的瑜伽续，于是前往那个地方。依止了饶迥坚等许多上师，精通了所有的瑜伽续。之后，安住于十二种修习功德，在森林中修行，亲见了金刚界的大坛城。得到了撰写论著的授记。变得像和殊胜本尊说话一样。由于明咒的力量成就，所有的事业都毫无阻碍地成就，并且安住于能够成就悉地的状态。这时，从中央地区来了一位名叫班智达帕札尼阿巴里达的导师，听说了他的名声，前来求法，于是给他灌顶，讲述了《集一切真实》。为了那位导师，他撰写了《金刚生起》。他将其带到中央地区讲述，国王玛嘿巴拉听到后，问道：这部法是从哪里听到的？难道您也知道他住在自己的国家吗？回答说：在孟加拉，从住在那里的导师贡噶宁波那里听到的。国王生起信心，于是迎请了他。在摩揭陀国的南方，靠近燃烧的洞穴，迎请到名为阿杂亚纳顶髻之宝的寺庙中。听闻密咒的人非常多，并且撰写了《集一切真实》的大疏，以及《光明》等许多论著。奥迪比沙地方的国王，名叫比拉杂雅，是玛嘿巴拉的堂兄弟，他迎请到以前国王穆扎出现的地方的一座寺庙中。撰写了《胜乐初续》的大疏。此外，还撰写了《密集金刚》等许多续部的注释。有些藏人说他对一百零八部瑜伽续作了解释，但瑜伽续在那个时代，在印度可能连二十部都没有。据说他对每一部瑜伽续都作了大疏和小疏两种注释，但学者们认为这是不合理的。因此，一百零八这个数字的说法显然是不合理的。在这个时期，出现了一位名叫班智达巴果，从金刚甘露续中获得成就的人。
English
His philosophical school was the Chittamatra-Madhyamaka. He was learned in the five sciences at Vikramashila. Having heard that in the land of Bengal, the royal siddha Prakāśacandra, the Radiant Moon, and his disciples were teaching all the Yoga Tantras, he went to that place. He relied on many teachers, including Rabjor Kyong, and became proficient in all the Yoga Tantras. Thereafter, abiding in the twelve qualities of practice, he practiced in the forest and directly saw the great mandala of Vajradhatu. He received the prophecy to compose treatises. He became like someone speaking with a higher deity. Because of the power of mantra, all activities were accomplished without hindrance, and he remained in a state where siddhis could be attained. At that time, a teacher named Prajñāpālita came from the central region, having heard of his fame, and came to request the Dharma. He gave him empowerment and taught the Compendium of Reality. For that teacher, he composed the Vajra Arising. When he taught it in the central region, King Mahīpāla heard of it and asked, "From where did you hear this Dharma?" He replied, "Do you also know that he resides in his own country? I heard it in Bengal from the teacher Kunga Nyingpo who resides there." The king developed faith and invited him. In the south of Magadha, near the Burning Cave, he was invited to a temple called Acayana Crown Jewel. There were very many who listened to the secret mantras, and he composed many treatises such as the great commentary on the Compendium of Reality and the Light. The king of the land of Odibisha, named Viracaraya, who was a cousin of Mahīpāla, invited him to a temple in the place where King Muñja had appeared in the past. He composed the great commentary on the First Excellent Shri. Furthermore, he composed commentaries on many tantras such as the Guhyasamaja. Some Tibetans say that he composed commentaries on one hundred and eight Yoga Tantras, but at that time there may not have been even twenty Yoga Tantras in India. It is said that he composed both a great commentary and a small commentary on each Yoga Tantra, but scholars say that this is unreasonable. Therefore, the number of one hundred and eight is clearly unreasonable. At this time, there appeared a teacher named Bhago, who had attained accomplishment from the Vajra Amrita Tantra.
Chinese
而且，以前克什米尔地方有一位名叫班智达扎巴多吉的人，在寒林尸林中，依靠吉祥一切佛平等行续，修持金刚日，当他安住时，最终亲眼见到了金刚甘露大坛城。由于续的加持，他获得了共同成就的自在。当他祈请赐予殊胜成就时，被告知前往邬金之地。在那地方的特殊之处，名为杜玛什提拉的地方，有一位具有蓝色莲花颜色的女子，额头上有如绿宝石形状的图案，从她那里获得。正如所说的那样，事情发生了。空行母在那甘露四坛城中进行了灌顶，宣说了续，并交付了经卷。修持其中的黑汝嘎，获得了大手印的成就。后来，他住在马拉瓦，看到八位乞丐具有福分，便进行了灌顶，让他们进行禅修。导师自己也在尸林中修成了八个僵尸，并将成就分别赐予他们，他们也都各自获得了伟大的成就。此外，他还修成了许多共同成就，并将其布施给其他人。据说，自己成就的虽然多，但能够布施给他人，只有成就非常伟大的人才能做到。另外，那位导师有一次有四位弟子，他让那些弟子分别修持甘露四坛城中的一个。也教导了圆满次第，他们获得了金刚身，消失不见了。外面的导师追随名叫甘露秘密的人，向他展示了灌顶、续和口诀，然后为了前往天界而离开了。导师甘露秘密也是一位获得成就的大瑜伽士，他修成了大约八个宝藏瓶，使所有贫困的人都感到满足。他从空中的天神那里获得了财富，并经常供养大约一百个大型的法座。虽然不清楚这些是发生在哪个国王的时代，但如果与下面的知识进行比较，那么很明显这些是发生在国王德瓦帕拉之后。
English
Moreover, formerly in the land of Kashmir, there was a paṇḍita named Zabpa Dorje, who, in the Cool Grove charnel ground, relied on the glorious Tantra of Equal Conduct of All Buddhas and practiced Vajra Sun. As he was dwelling, he ultimately directly beheld the great mandala of Vajra Amrita. Due to the blessings of the tantra, he gained mastery over common siddhis. When he requested the granting of supreme siddhi, he was told to go to the land of Oddiyana. In that place, specifically in a place called Dhumaśtira, there is a woman with the color of a blue lotus, with a mark on her forehead like the shape of an emerald jewel; obtain it from her. Just as it was said, it happened. That dakini conferred empowerment in the mandala of the Four Amritas, expounded the tantra, and also entrusted the scriptures. By meditating on the Heruka within it, he attained the siddhi of Mahamudra. Later, he resided in Malawa, and seeing eight beggars possessing fortune, he conferred empowerment and had them meditate. The master himself also accomplished eight corpses in the charnel ground and bestowed the siddhis upon each of them, and they each attained great siddhis. Furthermore, he accomplished many common siddhis and bestowed them upon others. It is said that while one's own accomplishments may be many, the ability to bestow them upon others only occurs for those with very great accomplishment. Also, that master once had four disciples, and he had those disciples each meditate on one of the Four Amrita mandalas. He also taught the Completion Stage, and they attained the Vajra Body and disappeared. The outer master followed one named Amrita Secret, showed him the empowerments, tantras, and instructions, and then departed for the purpose of going to the heavenly realm. The master Amrita Secret was also a great yogi who had attained siddhi, and he accomplished about eight treasure vases, satisfying all impoverished beings. He obtained wealth from the gods of the sky and constantly supported about a hundred large Dharma seats. Although it is not clear in whose reign these occurred, if compared with the knowledge below, it is clear that these occurred after King Devapala.
Chinese
又因此造就了许多珍宝妙瓶，令四方众生皆得饱满，在靠近巴亚嘎（Prayaga）城的地方，建造了五部如来大殿，还在南方卡纳塔（Karnataka）建造了金刚甘露大殿，并为班智达无垢贤等许多人讲授了续部。据说由于这些学者的恩德，此续在摩揭陀（Magadha）也更加兴盛。这是关于玛苏rakshita国王、瓦那帕拉（Vana Pala）国王和伟大的玛希帕拉（Mahi Pala）国王时期发生的故事，是第三十一节。 他的儿子是玛哈帕拉（Maha Pala）国王，他统治了四十一年的王国。在欧丹塔普里（Odantapuri）寺院主要供养声闻僧团，为五百比丘和五十位说法者提供生活所需。作为它的分支，建造了一座名为乌鲁瓦萨（Uruvasa）的寺院。在那里也为五百位声闻僧人提供生活所需。在比克拉玛希拉（Vikramashila）延续了之前的传统，使其成为供养的中心。还在吉祥那烂陀（Nalanda）建立了一些佛法基础。在索玛普里（Saurapuri）、那烂陀（Nalanda）和察瓦（Tsawa）三座寺院等地也建立了许多佛法基础。玛希帕拉国王晚年，皮托阿阇黎迎请了时轮金刚续，并在国王在位期间弘扬。出现了论理学家嘉言师，即智慧生吉祥。还有瑜伽士莲花铁钩、伟大的杰达日（Jetari）、黑誓金刚和阿阇黎塔嘎纳等。皮托阿阇黎的历史在其他地方有详细说明。他的弟子时轮足也被认为是在这位国王在位期间出现的。这位国王去世后，他的女婿夏姆帕拉（Shamu Pala）统治了十二年。杰达日阿阇黎是，过去瓦那帕拉国王统治时期，在东方瓦兰德拉（Varandra）出现了一位名叫萨那塔纳（Sanatana）的小国王。他有一位容貌和智慧都非常出色的王妃。国王对她格外珍视，甚至在沐浴时也让她坐在金龟上，不给别人看而藏起来，但国王是婆罗门种姓
English
Furthermore, he accomplished many excellent treasure vases, satisfying all beings in the four directions. Near the city of Prayaga, he built a great temple of the five Tathagata families, and in the southern Karnata, he also built the great Vajra Amrita Temple, and taught the tantras to many, including the Pandit Drime Zangpo. It is said that through the kindness of these scholars, this tantra became even more widespread in Magadha. This is the thirty-first section, concerning the stories that occurred during the time of King Masurakshita, King Vana Pala, and the great King Mahi Pala. His son was King Maha Pala, who ruled the kingdom for forty-one years. In the Odantapuri monastery, he mainly offered to the Shravaka Sangha, providing sustenance for five hundred monks and fifty Dharma teachers. As a branch of it, he built a monastery called Uruvasa. There, he also provided sustenance for five hundred Shravaka monks. In Vikramashila, he maintained the previous tradition, making it the center of offerings. He also established some Dharma foundations in glorious Nalanda. He also established many Dharma foundations in places such as the three monasteries of Saurapuri, Nalanda, and Tsawa. Towards the end of King Mahi Pala's life, Pito Acharya invited the Kalachakra Tantra and propagated it during the reign of this king. The logician Gyen Khenpo, i.e., Wisdom Source Auspicious, appeared. There were also the yogi Padma Iron Hook, the great Jetari, Black Vow Vajra, and Acharya Tagana, among others. The history of Pito Acharya is detailed elsewhere. His disciple Kalachakra Foot is also believed to have appeared during the reign of this king. After this king passed away, his son-in-law Shamu Pala ruled for twelve years. As for Acharya Jetari, in the past, during the reign of King Vana Pala, a minor king named Sanatana appeared in eastern Varandra. He had a queen who was exceedingly beautiful and intelligent. The king cherished her greatly, even placing her on a golden turtle during bathing, hiding her from others, but the king was of the Brahmin caste.
Chinese
为了报答向心髓上师求得密集金刚灌顶的恩情，供养了那位妃子，以及马、黄金、大象等等许多物品。在另一个时候，她生下了心髓上师的儿子，并且拥有名字。七岁时，被送到婆罗门学习文字的僧院。有一次，其他的婆罗门孩子打他，说他是恶劣种姓。询问原因时，他们说：“你的父亲是佛教的咒师，因此将平民种姓的僧侣放在首位，在做供养的时候，不分种姓好坏地混杂在一起。”因为这样多次受到欺负，他哭着回到家中。父亲问他发生了什么事，他便讲述了事情的经过。父亲说：“那么，必须压制这些人。”于是赐予了他文殊菩萨的灌顶，并给予许可，让他进行修行。接近一年的时候，禅定的光明增长，出现了成就的征兆，茅屋的内外都被红色和黄色的光芒所笼罩。母亲送食物来的时候，看到了这样的景象，以为茅屋着火了，便大声哭喊，禅定因此被打断，光芒也消失了。这时，父亲说：“如果让这种光明持续七天，就能变得和圣文殊菩萨一样，但是稍微出现了一些障碍。然而，将会获得精通一切明处，毫无阻碍的智慧。”事情也确实如此，文字和所有的工巧明处，以及诗歌和词藻等等，都不用学习就自然通晓。此外，对于其他的明处，只要读一遍，即使是非常困难的内容，也只要看一两遍就能全部理解，成为了大学者。终生都是居士。从父亲那里听取了父亲所拥有的密集金刚、胜乐金刚等等。此外，还依止了许多上师。特别是，能够直接从圣文殊菩萨那里听受所有的佛法。当婆罗门心髓上师去世后，在国王玛希帕拉时期，因为没有获得国王的文书，为了在各个地方的寺庙里服务，以及为了和班智达们辩论学识而前往各地。有一次，当他前往卡萨巴纳时，看到门口有一尊非常愤怒的不动明王像，以为是
English
To repay the kindness of requesting the Guhyasamaja empowerment from the master Nyingspo, he offered that consort, as well as many things such as horses, gold, and elephants. At another time, she gave birth to a son of the master Nyingspo, who also had a name. When he was seven years old, he was sent to a Brahmin monastery to study writing. One day, the other Brahmin children beat him, saying that he was of a bad caste. When asked why, they said, "Your father is a Buddhist mantra practitioner, so he puts monks of the common caste at the head of the line, and mixes them together without distinguishing between good and bad castes when making offerings." Because he was bullied in this way many times, he cried and returned home. When his father asked him what had happened, he told him the story. His father said, "Then these people must be suppressed." So he bestowed upon him the empowerment of Manjushri, and gave him permission to practice. After nearly a year, the clarity of his samadhi increased, and signs of accomplishment appeared. The inside and outside of the hut were filled with red and yellow light. When his mother came to deliver food, she saw this and thought that the hut was on fire, so she cried out loudly, and the samadhi was interrupted and the light disappeared. There, his father said, "If that clarity had lasted for seven days, he would have become equal to the noble Manjushri himself, but there was a slight interruption. However, he will gain unobstructed wisdom that is proficient in all fields of knowledge." And so it happened, he knew writing and all the crafts, as well as poetry and rhetoric, without having to learn them. Furthermore, for other fields of knowledge, he only had to read them once, and even the most difficult content, he could understand everything after looking at it once or twice, and he became a great master of knowledge. For as long as he lived, he was a lay devotee. He heard the Guhyasamaja, Hevajra, etc. that his father possessed. In addition, he relied on many lamas. In particular, he was able to hear all the Dharma directly from the noble Manjushri himself. When the Brahmin Nyingspo passed away, during the time of King Mahipala, because he did not receive the king's decree, he went to various places to serve in the temples, and to debate knowledge with the panditas. Once, when he went to Khasarpana, he saw a very wrathful statue of Acala at the gate, and thought it was a