Chinese
心想竟然有这样的形貌，生起了不信任。梦中梦到能仁王（释迦牟尼佛）的心间涌现出众多不动明王，降伏了恶毒者。心想对善巧于佛陀方便法门者不信任啊！这样想着进行了忏悔。见到了度母的容颜。说道：你要多书写大乘的论典，罪业就会清净。之后，后来在国王摩诃波罗（Mahāpāla）时期，供养了一处名为普利叉布里（Pṛkṣapurī）的良好住所。也献上了毗柯罗摩尸罗（Vikramaśīla）寺的班智达的法衣。也宣讲了许多佛法。美名远扬。还做了《学集论》、《入行论》、《虚空藏经》等的简略注释。创作了约一百零八部显密教典的零散著作。黑行持誓言金刚，是传承于上师佛智足的法脉持有者。在拉热地方的寂静处，绘制了一幅喜金刚的唐卡。一心一意地进行修持。过了许多年后，有一次，自己一心专注于坛城的明观时，侍女看到画像前有一个摇摇晃晃的东西。禀告了上师，明观苏醒。用手去抓那个摇摇晃晃的东西，原来是一具尸体。得知是成就的物品，毫不犹豫地享用。在乐空的觉受中沉浸了七天，醒来时，亲眼见到了喜金刚的坛城。获得了无法估量的能力。这是发生在摩诃波罗国王和夏姆波罗国王时期的故事，第三十二则。之后，摩诃波罗国王的长子，名叫塞里什塔波罗（Sṛṣṭapāla），被立为国王，三年后去世。因为没有留下功绩，所以不算在七位国王之中。大约在摩诃波罗的晚年，或者在这个时期，西藏开始了佛教后弘期，粗略计算时间应该相同。这个时候，婆罗门耶谢香巴（梵文：Jñāna Pāda，义为智足）也出现了。据说黑行持者（克什米尔班智达释迦室利）也是在晚年。因为小儿子还不到十七岁，所以在此期间，由他的舅舅扎纳嘎（Cānaka）执掌国政。在他执政期间，迎请了寂静藏（Śāntipa）论师等人，出现了“六门学者”的说法。
English
Thinking that there was such a form, distrust arose. In a dream, many immovable ones emanated from the heart of the King of Sages (Shakyamuni Buddha) and subdued the wicked. Thinking that I distrusted those who were skilled in the Buddha's skillful means! Thinking this, I confessed. I saw the face of Tara. She said, 'Write many treatises on the Great Vehicle, and your sins will be purified.' Later, during the time of King Mahāpāla, a good residence called Pṛkṣapurī was offered. The robes of the paṇḍita of Vikramaśīla were also offered. Many teachings were also given. His fame spread far and wide. He also made brief commentaries on the Compendium of Trainings, the Bodhicaryāvatāra, and the Akasagarbha Sutra, etc. He composed about one hundred and eight scattered treatises on the exoteric and esoteric teachings. The Black Vajra of Samaya is a holder of the Dharma lineage of the teacher Buddha Jñānapāda. In a secluded place in the land of Ra Ra, he displayed a thangka of Hevajra. He was practicing single-mindedly. After many years had passed, one time, when he was single-mindedly focused on the clear appearance of the mandala, the attendant saw something swaying in front of the painted image. She reported it to the teacher, and the clear appearance awoke. He reached out to grab the swaying thing, and it turned out to be a corpse. Knowing that it was an object of accomplishment, he consumed it without hesitation. He was immersed in the experience of bliss and emptiness for seven days, and when he awoke, he directly saw the mandala of Hevajra. He gained immeasurable power. This is the story that occurred during the time of King Mahāpāla and King Śāmu Pāla, the thirty-second. Then, the eldest son of King Mahāpāla, named Sṛṣṭapāla, was appointed as king, and he died after three years. Because he left no merit, he is not counted among the seven kings. Around the late years of Mahāpāla, or around this time, the Later Propagation of Buddhism began in Tibet, and the timing should be roughly the same. At this time, the Brahmin Jñānapāda also appeared. It is said that the Black Practitioner (Kashmiri paṇḍita Śākyaśrībhadra) was also in his later years. Because the youngest son was not yet seventeen years old, his uncle Cānaka ruled the kingdom during that time. During his reign, he invited teachers such as Śāntipa, and the term 'Six Gate Scholars' came into being.
Chinese
王位也做了二十九年。与突厥国王交战也打了胜仗。一次，孟加拉人反叛，摩揭陀发生战争时，毗柯罗摩尸罗寺的朵玛师用不动明王的朵玛大法，用恒河水冲走了孟加拉的突厥船只，很多船只沉没。战争也国王获胜，纳入统治之下，国家太平。后来他自己的侄子，国王摩诃波罗最小的儿子贝雅波罗被任命为王位。住在孟加拉东部大海和恒河交汇处的岛屿一样的叫做巴提的地方，五年后去世。那时出现的六位学者中，东方门守护者导师热那阿迦罗寂的传记在其他地方可以知道。南方门守护者智生慧是，精通所有学问，亲眼见过文殊菩萨。与外道辩论时，仅仅是供养和祈祷文殊菩萨的画像，外道的辩论会说什么，以及如何回答，一下子就出现在脑海里，再次辩论时，据说一定会获胜。仅仅因为智生慧这个名字，很多人误以为是谢迥慧智和谢迥巴是同一个人。这位是具戒比丘，而谢迥巴是居士，这是学者们都知道的。西方门守护者导师语自在称是，出生在瓦拉纳西，种姓是王族。从大众部出家，堪布赐予的名字是希拉格尔底。精通声明和，很多经论，成为一位班智达的时候。向恭迦那国王善者的追随者哈萨金刚请求了胜乐金刚灌顶。在摩揭陀的一个地方修行，在梦中见到了本尊。如果修语自在的成就，能成就还是不能成就，占卜后也知道能够成就。在恒河边修行，红色的卡拉维拉树的花发出声音和光芒，扔向恒河。瞬间传到很多由旬。
English
He also reigned for twenty-nine years. He also won battles against the Turkish king. Once, the Bengalis rebelled, and when war broke out in Magadha, the Torma master of Vikramashila Monastery performed the great Torma of Achala, and the Ganges River washed away the Turkish ships of Bengal, causing many ships to sink. The king also won the battle, brought them under his rule, and the kingdom was at peace. Later, his own nephew, King Mahapala's youngest son, Beyapala, was appointed to the throne. He lived in a place called Bhati, which is like an island at the confluence of the eastern sea of Bengal and the Ganges River, and died after five years. Among the six scholars who appeared at that time, the biography of Acharya Ratna Akara Shanti, the guardian of the eastern gate, can be known elsewhere. The guardian of the southern gate, Sherab Jungne Lodro, was proficient in all fields of knowledge and had directly seen the face of Manjushri. When arguing with heretics, merely by offering and praying to a painted image of Manjushri, how the heretic's argument would come about, and how to answer it, would immediately appear in his mind, and when arguing again, it was said that he would definitely win. Because of the name Sherab Jungne alone, many people mistakenly thought that Sher Jung Lodro and Sher Jungpa were the same person. This one is a fully ordained monk, while Sher Jungpa is a layperson, which is known to scholars. The guardian of the western gate, Acharya Ngagi Wangchuk Drakpa, was born in Varanasi, and his lineage was royal. He was ordained from the Mahasanghika school, and the name given by the Khenpo was Shila Kirti. He was proficient in grammar and, many scriptures, and when he became a Pandit. He requested the Chakrasamvara initiation from Hasa Vajra, a follower of the Konkana king, the Good One. He practiced in one part of Magadha and saw the deity in a dream. He also knew through divination whether the siddhi of Ngagi Wangchuk could be accomplished or not. He practiced on the banks of the Ganges River. The red Karavira tree flower emitting sound and light was thrown into the Ganges River. It instantly traveled many yojanas.
Chinese
从下往上倒流，用此水沐浴，便成就大语自在。每日能通达千颂之量的经文词义，生起智慧，故名语自在称。于显密一切学处皆为最胜，讲辩著三者皆无碍。特别是，能恒常见到圣救度母，断除疑惑。其后游历各地，成为能摧伏众多外道论敌的智者，声名远扬。国王迎请至那烂陀寺和超戒寺之间的西门。从象头神处获得财物，恒常供养寺庙和众多僧众。建立八部般若波罗蜜多经的讲座，四部密集金刚的讲座，各一部喜金刚、四座道场、幻化网的讲座。修持并赐予他人众多甘露丸，能活到一百五十岁等，使老者也恢复年轻，以此利益了五百多出家和在家居士。恒常诵读《集论》、《现观庄严论》、《经庄严论》、《密集金刚》、《喜金刚》、《怖畏金刚》、《入楞伽经》等一些经部。此外还宣讲众多佛法，因精通于驳斥外道论敌，击败了约三百名从西方来的论敌。如果对瓶中的水作意，水会立刻沸腾；如果将智慧融入佛像，佛像会跳动。有一次，为了国王的缘故建造坛城，坛城的正前方自然出现鹿的图案。作意守护轮时，守护轮会倒转。像这样零星的奇特征兆非常多。有一次，与一位名叫阿瓦度谛巴的比丘进行佛法辩论，他引用了世亲的教证。他以玩笑的方式，用轻蔑的言语讽刺了世亲的论著。当天晚上，他的舌头就肿胀，无法说法。规矩是
English
By reversing the flow from below upwards and bathing with this water, one attains great eloquence. Each day, he could comprehend the meaning of texts amounting to a thousand verses, and wisdom arose, hence he was named "Eloquent Fame." He excelled in all aspects of Sutra and Tantra, and was unhindered in teaching, debating, and writing. In particular, he constantly beheld the face of the noble Tara and dispelled doubts. Thereafter, he traveled to various places and became a wise man who could defeat many heretical opponents, and his fame was widespread. The king invited him and appointed him between the western gates of Nalanda and Vikramashila. He obtained wealth from the Lord of Hosts (藏文：ཚོགས་ཀྱི་བདག་པོ，梵文天城体：गणपति，梵文罗马拟音：Ganapati，汉语字面意思：群体之主) and constantly made offerings to temples and many monks. He established eight Dharma seats for the Prajnaparamita, four Dharma seats for explaining the Guhyasamaja, and one Dharma seat each for Hevajra, the Four Seats, and Mayajala. He practiced and bestowed many elixirs on others, enabling them to live for one hundred and fifty years, and even transforming the elderly into youths, thus benefiting over five hundred ordained and lay practitioners. He constantly recited the Abhidharmasamuccaya, Abhisamayalankara, Sutra-alankara, Guhyasamaja, Hevajra, Yamantaka, Lankavatara Sutra, and some other Sutras. Furthermore, he taught much Dharma, and because he was extremely sharp in refuting heretical opponents, he defeated about three hundred opponents who came from the West. If he focused on the water in a vase, it would immediately boil; if he infused wisdom into a statue, it would move and shake. Once, when he was constructing a mandala for the sake of the king, a deer pattern naturally appeared directly in front of the mandala. When he created a protective circle through concentration, the protective circle would reverse. He possessed many such scattered and wondrous signs. Once, when he was engaged in a Dharma debate with a monk named Awadhutipa, the latter quoted Vasubandhu. He jokingly and contemptuously ridiculed Vasubandhu's texts. That very night, his tongue swelled and he could not speak the Dharma. The rule was
Chinese
之后生病了几个月，向度母祈祷。度母说：“这是因为你用言语轻蔑了教师敌友（Dignāga），所以要赞颂那位教师。” 刚一写完赞颂文，病就好了。就这样，他在比克拉玛拉希拉（Vikramaśīla）做了多年的利益众生的事业。晚年去了尼泊尔。主要致力于修行，稍微讲了一些密咒的教法，其他佛法讲得不多。因为有很多妃子，所以大多数人认为他没有遵守戒律，只是这样想而已。有一次，国王在香塔普里（Śāntapurī）建造了一座胜乐金刚（cakrasamvara）的寺庙。在寺庙的开光典礼结束时，他想做一个盛大的会供轮，所以在寺庙外面聚集了很多咒师。他派使者去邀请会供轮的主持人——阿阇黎。使者的路上，在阿阇黎的小屋门口，有一个妖娆的女子和一个面色黝黑、凶猛的女孩。使者问阿阇黎在哪里，她们说在里面。使者就进去了，请求阿阇黎去主持国王的会供轮。阿阇黎说：“你先快去，我马上就来。” 使者赶紧走了。在靠近香塔普里（Śāntapurī）的路口，阿阇黎带着两个妃子已经先到了，说：“你没来，我等了很久。” 在真正的开光典礼的盛大轮坛结束后，阿阇黎和他的两位妃子坐在寺庙里。他们拿走了六十多人的会供品。国王心想：“里面只有三个人，要这么多会供品干什么？” 于是从门缝里偷看，看到胜乐金刚六十二尊本尊的坛城显现，正在享用会供品。就在那时，阿阇黎变成了虹身而住。据说现在也住在那地方。在西藏的历史中，有说是南门守护者是阿旺扎巴（Ngagwang Drakpa），西门守护者是西绕迥乃（Sherab Jungne），但这里是按照印度三部文献一致的说法记载的。北门守护者是那若巴（Nāropa），他的历史在其他地方可以了解。那位阿阇黎也曾向辩论时期的全知者寂天（Śāntipa）听闻佛法。
English
After being ill for several months, he prayed to Tara. Tara said, "It is because you have verbally disparaged the teacher Dignāga, so you should praise that teacher." As soon as he composed the praise, the illness was cured. In this way, he did many works for the benefit of beings in Vikramaśīla for many years. In his later years, he went to Nepal. He mainly devoted himself to practice and spoke a little about the teachings of mantra, but did not teach much other Dharma. Because he had many consorts, most people thought that he had not kept his vows, but that was just their assumption. Once, the king built a Chakrasamvara temple in Śāntapurī. At the end of the temple's consecration ceremony, he wanted to hold a grand ganachakra, so he gathered many mantra practitioners outside the temple. He sent a messenger to invite the master of the ganachakra, the Acharya. On the way, at the entrance of the Acharya's hut, there was a seductive woman and a fierce, dark-skinned girl. The messenger asked where the Acharya was, and they said he was inside. The messenger went inside and requested the Acharya to preside over the king's ganachakra. The Acharya said, "You go quickly, I will come soon." The messenger hurried away. At an intersection near Śāntapurī, the Acharya had already arrived with his two consorts, saying, "You didn't come, I waited a long time." After the grand mandala of the actual consecration ceremony was over, the Acharya and his two consorts sat inside the temple. They took the share of offerings for more than sixty people. The king thought, "There are only three people inside, why do they need so many offerings?" So he peeked through the crack in the door and saw the mandala of the sixty-two deities of Chakrasamvara manifest, enjoying the offerings. At that moment, the Acharya transformed into a rainbow body and remained there. It is said that he still resides in that place now. In Tibetan histories, it is said that the south gate guardian is Ngagwang Drakpa and the west gate guardian is Sherab Jungne, but here it is recorded according to the consistent account of three Indian texts. The north gate guardian is Nāropa, and his history can be found elsewhere. That Acharya also received Dharma teachings from the omniscient Śāntipa during the time of debate.