Chinese
对了。还有，寂天论师师徒做供养的时候，一个弟子去送食子，在食子台上看到一个非常可怕的瑜伽士，就把食子随意丢弃了，非常害怕地回到屋里，禀告了论师。论师知道是那若巴，就请了过来。当时他顶礼那若巴的足，听闻了灌顶、教诲和许多随后的教诲，后来也经常恭敬地顶礼。后来，寂天论师快要获得成就的时候，那若巴拿着一个头盖骨，像向众人乞讨一样，一个强盗往头盖骨里扔了一把小刀。那若巴看了看，刀就像酥油一样融化了，然后喝了下去走了。四岔路口有一具死象的尸体，他也做了入殓，然后送到了墓地。当时寂天论师从旁边走过，那若巴说：“我是瑜伽士，所以才有这样的标志。现在大班智达您也展示一下您的标志怎么样？”寂天论师说：“像我这样的人还需要什么呢？不过，如果您允许，我可以做。”这时，正好有几个人拿着装水的瓶子过来，他只是对着水念诵了咒语，水就变成了金汁。然后，他把金汁分给了僧众和婆罗门们。那若巴也做了几年的北门守卫，然后就去世了。之后，由常住比丘贤护接替了他的位置。他是奥提比沙国王族出身，具有圆满的菩萨行，是一个觉醒的种姓。他精通各种学问、行为，尤其精通菩萨地，是亲见过圣观世音菩萨并亲自听闻佛法的人。中部的大柱子第一位婆罗门宝金刚是，以前在克什米尔地区，一个婆罗门修持大自在天，得到了授记，说：你的后代都会是博学而有名望的人。就这样，二十四代以上都是外道徒。第二十五代，有个叫哈日跋陀罗的婆罗门，他以佛和佛法为证，与人辩论，结果辩论失败，皈依了佛教。
English
Yes. Also, when Master Shantipa and his disciples were making offerings, a disciple went to deliver the torma. On the torma stand, he saw a very frightening yogi, so he discarded the torma at will and returned to the house in great fear, reporting to the master. The master knew it was Naropa, so he invited him over. At that time, he prostrated at Naropa's feet and listened to the empowerment, teachings, and many subsequent teachings. Later, he also frequently prostrated with reverence. Later, when Shantipa was about to attain accomplishment, Naropa carried a skull and acted as if begging from the crowd. A robber threw a small knife into the skull. Naropa looked at it, and the knife melted like butter, then he drank it and left. There was a dead elephant's corpse at the crossroads, and he also performed the enshrinement and then sent it to the cemetery. At that time, Shantipa was passing by, and Naropa said, "I am a yogi, so I have such signs. Now, great scholar, how about you also show your signs?" Shantipa said, "What else do people like me need? However, if you allow it, I can do it." At this time, some people happened to come with bottles of water, and he just recited mantras over the water, and the water turned into molten gold. Then, he divided the molten gold among the monks and Brahmins. Naropa also worked as the north gate guard for a few years and then passed away. After that, the resident monk Bhadravarman took over his position. He was born into the royal family of Otibisha, possessed perfect Bodhisattva conduct, and was an awakened lineage. He was proficient in various studies, conduct, and especially proficient in the Bodhisattva grounds. He was someone who had personally seen the holy Avalokiteshvara and personally heard the Dharma. The first Brahmin Ratnavajra of the great pillar in the center was that in the past, in the Kashmir region, a Brahmin practiced Maheshvara and received a prophecy, saying: Your descendants will all be learned and famous people. In this way, for more than twenty-four generations, they were all non-Buddhists. In the twenty-fifth generation, there was a Brahmin named Haribhadra, who used the Buddha and the Dharma as witnesses and debated with others. As a result, the debate failed, and he converted to Buddhism.
Chinese
又常常亲见萨迦国王和慈氏、观世音三尊。具有无碍神通。一次，住于比克拉玛时，对一位沙弥学生说：你现在迅速去，后天中午务必赶到伽耶城。金刚座的僧众和管家们，那里有个婆罗门要请他们去赴宴。菩提大塔所在的殿堂将发生火灾，所以带他们避开火灾。他去后，如预言所说，在伽耶遇到了金刚座的人们。他说：我的上师作了这样的预言，大家站起来吧。一半人不太相信，留了下来。剩下的一半人一起来到金刚座，看到金刚座的殿堂着火了，内外都在燃烧。他们在那里向神祈祷并灭火，寺庙没有遭到太大破坏。被烧焦的图画和木头，上师都修复了。此外，修复破损的寺庙和新建寺庙，在摩揭陀和孟加拉都有很多。这六位学者在贝亚帕拉国王执政初期也存在。国王扎纳卡去世后，对佛教事业贡献很大，但因为不是帕拉王族，所以没有被列入七位国王之中。从这时起，在克什米尔，量学非常兴盛。论理学家尼玛巴瓦也出现了。这是关于扎纳卡国王时期的故事，第三十三则。 之后，贝亚帕拉国王执政约三十二年，但除了保持以前的传统外，没有对佛教事业做出特别突出的贡献。在比克拉玛希拉，没有超过七十位班智达的编制，因此他也没有被列入帕拉七王之中。在这位国王时期，六位学者去世后不久，迎请了被称为至尊阿底峡的迪潘迦罗室利智，让他担任堪布。他还管理了欧丹塔普里寺。此后不久，弥勒巴尊者的事业也开始兴盛。弥勒巴从光荣山返回时，距离香提巴等六位学者去世已经过去了好几年，所以以前关于多哈的说法的故事有些混乱。
English
Also, he often personally saw the three deities: the King of Sakya, Maitreya, and Avalokiteśvara. He possessed unobstructed clairvoyance. Once, while residing in Vikramashila, he said to a novice student: "You must go quickly now and arrive in the city of Gaya by noon the day after tomorrow. The Sangha and caretakers of Vajrasana are being invited to a festival by a Brahmin there. The temple where the Great Bodhi Tree is located will be in danger of fire, so lead them away from the fire." After he went, as prophesied, he met the people of Vajrasana in Gaya. He said, "My teacher has made this prophecy, everyone stand up." Half of them did not quite believe it and stayed behind. The remaining half came to Vajrasana together and saw that the temple of Vajrasana was on fire, burning inside and out. They prayed to the gods there and extinguished the fire, so the temple was not greatly damaged. The charred pictures and wood were all restored by the teacher. In addition, there were many instances of repairing damaged temples and building new temples in both Magadha and Bengal. These six scholars also existed in the early days of King Beyapala's reign. After King Zanak died, he made great contributions to the Buddhist cause, but because he was not of the Pala dynasty, he was not counted among the seven kings. From this time onwards, epistemology became very prosperous in Kashmir. The logician Nyima Bawa also appeared. This is the thirty-third story about the time of King Zanak. After that, King Beyapala reigned for about thirty-two years, but apart from maintaining the previous traditions, he did not make any particularly outstanding contributions to the Buddhist cause. In Vikramashila, the number of Panditas did not exceed the quota of seventy, so he was not counted among the seven Pala kings either. During the time of this king, not long after the death of the six scholars, Dipamkara Shrijnana, known as the venerable Atisha, was invited to serve as abbot. He also managed Odantapuri Monastery. Soon after that, the activities of Lord Maitripa also began to flourish. When Maitripa returned from the Glorious Mountain, several years had passed since the death of Shantipa and the other six scholars, so the stories of the previous explanations of Doha were somewhat confused.
Chinese
将糖等所有东西都看成尸体而返回。那两人也都虹身成就而去。智护（Prajñārakṣita）是一位大德比丘班智达，依止那若巴十二年，听闻了父续和母续的众多法。尤其精通母续，特别是极其精通胜乐金刚，通达四种释论和极多的口诀之法。在临近邬坦多布日（Odantapurī）的一处小地方修行了五年，亲见了胜乐金刚坛城和文殊菩萨、时轮金刚等无数本尊。据说他还拥有大约七十种胜乐金刚的灌顶。他的能力非常大，一次在毗讫罗摩拉（Vikramalā）发生鲁士迦（Ruṣka）军队入侵时，他制作了一个巨大的胜乐金刚朵玛，结果四次连续有巨大的冰雹落在军队中央，许多军官和勇士死亡后撤退。有大约八位外道辩论者前来辩论，他在辩论场上摆出架势，结果六位变得口不能言，两位失明，后来他也解救了他们。他主要以胜乐金刚为主进行利生事业，之后在那烂陀（Nālendra）附近的一片森林中去世。按照他的遗嘱，弟子们将他的遗体放置了七天不动，七天后遗体也自行消失了。日日巴（Rīrīpa）是属于低贱种姓的恶劣之人，仅仅因为见到那若巴大师，就生起了极大的欢喜和信心，以至于身体僵硬昏厥。之后他成为瑜伽士，某时积攒了许多财物，向那若巴请求胜乐金刚的灌顶，并一心修行，结果即使不修生起次第，风心也融入中脉，生起了拙火的体验，据说这是因为唤醒了前世的业力。不久就获得了殊胜成就。当他在那若巴的眷属中时，也只是在听法和有需要的时候才显现身体，大部分时候都是以隐身的方式行动。阿阇黎无比海（Dpe med mtsho）也出现在这个时期，是一位精通所有学问和时轮金刚的比丘班智达，修持圣观世音，在卡萨巴尼（Khasarpaṇi）十二年。
English
Having seen all things like sugar as mere corpses, they turned back. Both of them also passed away into rainbow bodies. Prajñārakṣita was a great monastic paṇḍita who attended Nāropa for twelve years and heard many teachings of the Father Tantra and Mother Tantra. He was especially skilled in the Mother Tantra, and particularly adept at Cakrasaṃvara. He mastered the four systems of commentary and a great many systems of oral instructions. He practiced for five years in a small place near Odantapurī, and saw the maṇḍala of Cakrasaṃvara, Mañjuśrī, Kālacakra, and countless other yidam deities. It is said that he also possessed about seventy empowerments of the Cakrasaṃvara lineage. His power was very great. Once, when the Ruṣka army invaded Vikramalā, he made a great Cakrasaṃvara torma. As a result, large hailstones fell continuously four times in the middle of the army. Many officers and heroes died and retreated. About eight heretical opponents came to debate. When he made a gesture in the debate arena, six became mute and two became blind. Later, he also released them. He mainly performed deeds for the benefit of beings, focusing on Cakrasaṃvara, and then passed away in a forest near Nālendra. According to his instructions, his students left his body undisturbed for seven days. After seven days, the body itself vanished. Rīrīpa was a person of low intelligence and a degraded caste. Just seeing the great Nāropa, he developed great joy and faith, to the point that his body became stiff and he fainted. There, he became a yogi. One day, he accumulated many possessions and requested the Cakrasaṃvara empowerment from Nāropa, and meditated single-pointedly. As a result, even without meditating on the generation stage, his wind-mind became blocked in the central channel, and he experienced the heat of tummo. It is said that this was because he awakened the karmic residue of his past lives. Before long, he attained supreme accomplishment. When he was in Nāropa's retinue, he would only appear when listening to the Dharma or when there was a need. Mostly, he would travel in an invisible manner. The teacher Dpe med mtsho also appeared at this time. He was a monastic paṇḍita skilled in all sciences and Kālacakra, practicing the noble Avalokiteśvara, for twelve years in Khasarpaṇi.
Chinese
舍弃散乱，发起精进，但什么征兆也没出现。一次睡着后，梦中得到授记：你去比克拉玛普里（Vikramapuri）吧。与弟子勒贝的儿子一同前往那里，看到了那座城市盛大的节日戏剧表演。由于这个原因，生起了将一切显现视如幻象的等持。半夜，殊胜天神以阿瓦度谛巴（Avadhutipa）的形象显现，说道：这个孩子就是真如。仅仅这样说了，就获得了大手印的成就。之后，为了弟子们的利益，也创作了一些论著。据说所有的弟子都生起了瑜伽六支的等持，或者忆念的功德。那时，也出现了精通辩论的亚玛日。他精通以声明和量学为主的一切学问，却连养活三个子女都做不到，是个非常吝啬的人。一位来自东方的瑜伽士前往金刚座（菩提伽耶）的路上，向他借宿。在那里，他诉说了贫困的境况。瑜伽士说：你轻蔑班智达瑜伽士，所以不求法，我有获得财富的方法。他请求传授。瑜伽士说：准备好比祖日的果实和旃檀的钥匙等物，从金刚座回来后就做。回来的路上，做了一个财源天女的加持。他也进行了修持，从那年起，国王大大地增加了他的领地。在比克拉玛希拉（Vikramasila）获得了很大的地位。大约在这个时期，克什米尔地区也出现了一个名叫德瓦卡拉的婆罗门，他对所有的论典和量学都非常精通。他想创作一部驳倒法称论师的新的量学著作。在梦中，文殊菩萨说：法称论师是圣者，所以无法驳倒，你所看到的缺点也是你自己的智慧缺陷。于是他忏悔，并创作了七部论的注释。据说他获得了非常大的受用和福报。据说，注释中似乎有德瓦卡拉已经出现的说法，这是因为在《善友益他论》的例子中出现了笔误。据说，在国王贝亚帕拉（Bhaya Pala）和内亚帕拉（Naya Pala）时期
English
Having abandoned distractions and initiated diligence, no signs appeared. Once, after falling asleep, he received a prophecy in a dream: "Go to Vikramapuri." Together with his disciple, Lebe's son, he went there and saw the grand festival drama performance of that city. Because of this, he generated the Samadhi of seeing all appearances as illusions. At midnight, the supreme deity appeared in the form of Avadhutipa, saying, "This child is the very Suchness." Just by saying this, he attained the Siddhi of Mahamudra. Thereafter, for the benefit of the disciples, he also composed some treatises. It is said that all the disciples generated either the Samadhi of the six branches of Yoga or the qualities of mindfulness. At that time, Yama Ri, who was skilled in debate, also appeared. He was proficient in all sciences, especially grammar and logic, but he was so miserly that he could not even provide for his three children. A yogi from the east, on his way to Vajrasana (Bodh Gaya), borrowed lodging from him. There, he told him about his impoverished circumstances. The yogi said, "You despise the Pandit yogis, so you don't seek Dharma. I have a method to obtain wealth." He requested the transmission. The yogi said, "Prepare the fruits of Pichuri and sandalwood keys, etc., and I will do it after returning from Vajrasana." On the way back, he performed a blessing of the Goddess of Wealth. He also practiced it, and from that year, the king greatly increased his territory. He obtained a great position in Vikramasila. Around this time, a Brahmin named Devakara also appeared in the region of Kashmir. He was very proficient in all treatises and logic. He thought to compose a new treatise on logic to refute Dharmakirti. In a dream, Manjushri said, "Dharmakirti is a noble being, so he cannot be refuted, and the faults you see are also faults of your own intellect." So he confessed and composed commentaries on the seven treatises. It is said that he obtained very great enjoyment and merit. It is said that the commentary seems to have the statement that Devakara has already appeared, which is a mistake of a misplaced note in the example of "Benefiting Others." It is said that during the time of King Bhaya Pala and Naya Pala,