English
He performed great deeds for the benefit of beings in the land of Bod, and also briefly visited Tibet. He composed a commentary on the Vinaya Source (sdom 'byung). Jñana Akara Gupta was one who directly saw the face of Maitreya. Buddha Shri Mitra was one who heard the Dharma from Vajravarahi in a dream, and also had wondrous signs of accomplishment such as subduing an elephant with one hand. It seems that all the others were also learned in all fields of knowledge, able to see the faces of their yidam deities, and possessed special qualities of the Completion Stage, but since no definite histories of each of them have been seen or heard, it is not possible to say that it is so. Vajra Shri was a disciple of the Ten-Powered One, and at that time was already about a hundred years old. After that, he lived for nearly another hundred years, and performed great deeds for the benefit of beings. He had no appearance of being old and decrepit. In the south, he ripened and liberated thousands of fortunate ones into the Mantrayana. During the time of those four Senas, the heretics in Magadha also increased, and many also held the doctrine of the Tazik Muslims. At Odantapuri and Vikramashila, the king also made the appearance of a fort to some extent, and some soldiers guarded it. No Mahayana community was established at Vajrasana. Some yogis and Mahayanists did teach the Dharma. During the summer retreat, there were about a hundred thousand Sravaka Sendhapas gathered. Most of the other Dharma centers seemed to have declined. It is said that at Vikramashila and Odantapuri, the number of Sangha members was about the same as in the time of Abhayakara. After King Rathika passed away, a person named Lavangasena ruled the kingdom, and for a few years there was peace. After that, in the land of Antarvedi between the Ganges and Yamuna rivers, a Turkic king named Moon arose. Some monks acted as messengers for the king, inviting trouble, and as a result, he united many Turkic petty kings from Bengal and other places and destroyed all of Magadha. He killed many monks at Odantapuri and destroyed both it and Vikramashila. He built a Tazik fort on the site of Odanta Vihara. Pandit Shakya Shri went to Jagaddala in the land of Oti Visha in the east, and there for
Chinese
三位（指之前提到的三位智者）安住后前往西藏。大班智达然达rakshita前往尼泊尔。大智者嘉纳阿卡拉笈多等一些大班智达和大约一百位小班智达前往印度西南方向。大智者佛吉祥友和十力者的弟子金刚吉祥，以及许多其他小班智达逃往遥远的南方。智者桑伽玛吉祥智、拉瓦吉祥贤和旃扎卡拉笈多等大约十六位大德和大约两百位小班智达前往遥远的东方，到达拉康、木娘和甘波扎等地区。因此，摩揭陀的佛法似乎衰落了。当时，虽然有许多成就者和修行者居住，但无法阻止众生共同的业力。当时，高raksha的追随者，大多数瑜伽士非常愚蠢，为了获得印度教国王的尊敬，他们成了自在天的追随者，并说：“我们与突厥人也没有冲突。”纳德斯瓦里派的一些人仍然是佛教徒。从拉旺塞纳和他的儿子佛陀塞纳，以及他的儿子哈里塔塞纳和他的儿子帕拉提塔塞纳等，出现了一些权力不太大的国王，他们需要从突厥人那里获得许可。他们也尽其所能地供养佛法。特别是，在佛陀塞纳时期，大班智达拉胡拉吉祥贤住在纳兰陀寺。有大约七十位听法者。此后，出现了菩弥吉祥贤，以及此后的乌帕亚吉祥贤。在与他们同时期，卡茹纳吉祥贤和牟尼因陀罗吉祥贤也努力维护佛陀的教法。帕拉提塔塞纳去世后，他的血统就断绝了。据说还有其他一些信仰佛法的小国王出现，但没有看到可靠的历史记录。帕拉提塔塞纳去世后大约一百年，在孟加拉地区出现了一位名叫昌嘎拉拉扎的具有强大业力的人，他统治了包括德里在内的所有印度教徒和突厥人。他起初信仰婆罗门教，但由于他的王后信仰佛教，他改变了主意。因此，他用石头
English
The three (referring to the three wise men mentioned earlier) stayed and then went to Tibet. The great Pandit Ratna Rakshita went to Nepal. The great scholar Jnana Akara Gupta and some other great Pandits, along with about a hundred minor Pandits, went to the southwest of India. The great scholar Buddha Shri Mitra and Vajra Shri, a disciple of the Ten Powers, along with many other minor Pandits, fled to the distant south. Scholars Sanghamashrijnana, Rawa Shribhadra, and Chandrakara Gupta, along with about sixteen Mahantas and about two hundred minor Pandits, went to the distant east, reaching places like Rakang, Munyung, and Kamboja. Thus, the Dharma in Magadha seemed to decline. At that time, although there were many accomplished siddhas and practitioners residing, there was no way to avert the collective karma of sentient beings. At that time, the followers of Goraksha, mostly yogis who were very foolish, became followers of Ishvara in order to gain respect from the Hindu kings, and said, "We have no conflict with the Turushkas either." A small number of the Nadeishvari sect remained only Buddhist. From Lavangsena and his son Buddha Sena, and his son Harita Sena and his son Pratita Sena, there arose kings who were not very powerful and who needed to obtain permission from the Turushkas. They also made some offerings to the Dharma according to their ability. In particular, during the time of Buddha Sena, the great Pandit Rahula Shribhadra resided in Nalanda. There were about seventy listeners of the Dharma. After him, Bhumi Shribhadra appeared, and after him, Upaya Shribhadra. At the same time as them, Karuna Shribhadra and Munindra Shribhadra also diligently maintained the teachings of the Buddha. After the death of Pratita Sena, his lineage was cut off. It is said that some other small kings who were devoted to the Dharma appeared, but no reliable historical records have been seen. About a hundred years after the death of Pratita Sena, a person named Changala Raja with great karmic force appeared in the region of Bengal, and he ruled over all the Hindus and Turushkas, including Delhi. He was initially a believer in Brahmanism, but because his queen believed in Buddhism, he changed his mind. Therefore, he used stone
Chinese
在杰丹做了盛大的供养。所有寺庙都进行了修复，甘陀拉大寺有九层楼，其中第四层楼被突厥人摧毁，也得到了很好的修复。班智达夏日布扎住在那里，建立了法座。在那烂陀寺也对所有寺庙做了盛大的供养。然而，没有建立起广大的法座。据说这位国王非常长寿，据说他去世后大约过了一百六十年。从那以后，没有听说在摩揭陀国出现过崇敬佛法的国王，因此，也没有听说出现过持戒精进的律藏持有者。后来，名叫穆昆达德瓦的国王出现在奥迪比沙，他统治了几乎整个中部地区。在摩揭陀没有建立法座。在奥迪比沙建造了佛教寺庙，并建立了一些小型的法座。使佛法稍微兴盛起来。得知这位国王去世后大约过了三十八年。国王塞纳四人等的时期的故事，这是第三十七个故事。 现在要讲述其他零星的故事。以前，从吉祥护法国王时期到后来没有出现扎纳卡国王的这段时间里，大约五代国王期间，在比克拉玛希拉，由一位伟大的密咒金刚阿阇黎轮流守护佛法。在达玛帕拉国王自己的早期，由阿阇黎桑结益西夏布，以及后来的玛尔梅泽桑布守护佛法。他们的历史也在其他地方可以了解到。在玛苏尔克希塔国王时期，兰嘎嘉瓦桑布前来。那位阿阇黎出生在兰嘎地区，即辛格拉。在那个地方，他是一位精通所有声闻乘律藏的比丘班智达。后来他来到摩揭陀，精通大乘佛法。尤其是一位精通新密咒的人。在比克拉玛希拉修持胜乐轮金刚，因此见到了本尊。有一次他去了南方孔卡纳。在那里，有一座被称为玛哈比姆巴的，也被称为不可触摸的佛塔，在那个地方，天空中有自然形成的佛塔影像，他住在那里，也为一些弟子讲述了很多秘密真言的教法。他撰写了胜乐轮金刚续的注释等。当一头森林里的野牛前来作害时，他指着它，它就死了。
English
A great offering was made at Jetan. All the temples were repaired, and the fourth floor of the Gandhola Great Temple, which had nine stories and had been destroyed by the Turushka, was also well restored. Pandit Shariputra resided there and established a Dharma seat. At Nalanda, too, great offerings were made to all the temples. However, a vast Dharma seat was not established. It is said that this king lived a long life, and it is said that about one hundred and sixty years have passed since his death. Since then, it has not been heard that a king who revered the Dharma has appeared in the land of Magadha, and therefore, it has not been heard that a holder of the Vinaya Pitaka who is diligent in discipline has appeared. Later, a king named Mukundadeva appeared in Odivisha, and he ruled over almost the entire central region. In Magadha, a Dharma seat was not established. In Odivisha, Buddhist temples were built, and some small Dharma seats were established. He caused the Dharma to flourish slightly. It is known that about thirty-eight years have passed since the death of this king. The story of the time of King Sena IV and others, this is the thirty-seventh story. Now, other miscellaneous stories will be told. Previously, from the time of King Palden Chokyong until the time when King Tsanaka did not appear, during the reign of about five generations of kings, in Vikramashila, the Dharma was protected by a great Vajra Acharya of mantra in turn. In the early days of King Dharmapala himself, the Dharma was protected by Acharya Sangye Yeshe Zhabs, and later by Marmey Dze Sangpo. Their history can also be learned elsewhere. During the time of King Masurakshita, Langa Gyalwa Zangpo came. That Acharya was born in the Langa region, that is, in Singhala. In that place, he was a Bhikshu Pandit who was well-versed in all the Vinaya Pitakas of the Shravaka vehicle. Later, he came to Magadha and became well-versed in the Mahayana Dharma. Especially, he became an expert in new mantras. In Vikramashila, he practiced Chakrasamvara, and therefore saw the deity. Once he went to the southern Konkana. There, there is a stupa called Mahabimba, which is also known as the untouchable stupa, in that place, there is a naturally formed image of a stupa in the sky, he stayed there, and also taught many teachings of secret mantra to some disciples. He composed commentaries on the Chakrasamvara Tantra, etc. When a wild buffalo from the forest came to cause harm, he pointed his threatening finger at it, and it died.
Chinese
等的能力。之后，担任了比克拉玛希拉（Vikramaśīla）的密咒师。在那之后，婆罗门导师吉祥持（Śrīdhara）到来，他的传记在其他地方有记载。听说他在南方显示了巨大的神通，因此被迎请到比克拉玛希拉。这位导师是智慧称（Jñāna Kīrti）的传承持有者，这在吉祥阎魔敌（Yamāntaka）红黑法的著作中他自己所著的部分有明确记载。藏人认为他是黑行派（Kṛṣṇācārya）的弟子，虽然他前往人世的时间不对，但后来是见过面的弟子。婆罗门吉祥持专心致志地修行时，有一次将鲜花等供品拿到外面去，看到一位威严的瑜伽士坐在门旁，知道他是黑行派，便向他顶礼。请求说：‘请您成全我的明咒。’他立刻赐予了妙音天女（Sarasvatī）的咒语的念诵传承，然后消失了。他立刻见到了位于坛城西北方的妙音天女，之后不久便获得了成就。在那之后，巴瓦巴扎（Bhava Bhadra）到来，他总体上精通所有佛法，尤其精通唯识宗，是一位了解约五十部续部的人。他在梦中受到胜乐金刚（Cakrasamvara）的加持，见到了度母（Tārā），修持药丸成就，最终获得了成就。修持了许多精华提取等，获得了成就，从而广大利益了自他。在那之后，贤护称（Kalyāṇa Kīrti）到来，据说他也是一位精通密咒如海的人，拥有无碍的神通。在那之后，莉拉瓦吉拉（Līlavajra）到来，他获得了阎魔敌的成就。似乎有一部《怖畏金刚（Bhairava）八尸林（Aṣṭaśmaśāna）》的修法被翻译成藏文，我认为那是他所作。这时，有消息说鲁什卡的军队要来了，他绘制了吉祥阎魔敌的轮 Mandala，并将其压在军队上，结果军队刚到达摩揭陀（Magadha）时，所有人都长时间地口不能言，身体僵硬等，然后撤退了。在那之后，弥图巴扎瓦（Amoghavajra）到来，他的历史在其他地方可以了解。在那之后是黑誓（Kṛṣṇasamaya）。
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etc. Then, he served as the mantra master of Vikramaśīla. After that, the Brahmin teacher Śrīdhara came, whose biography is clear elsewhere. Having heard that he had displayed great miracles in the south, he was invited to Vikramaśīla. This teacher is the lineage holder of Jñāna Kīrti, which is clear from the writings of the Yamāntaka Red Black Dharma that he himself composed. Tibetans consider him to be a disciple of Kṛṣṇācārya, and although the time he went to the human realm is not right, he was a disciple who met him later. When the Brahmin Śrīdhara was diligently engaged in practice, one day he went outside to offer flowers and other offerings, and saw a majestic yogi sitting by the door, and knowing that he was Kṛṣṇācārya, he prostrated to him. He requested, 'Please accomplish this mantra of mine.' Immediately, he bestowed the recitation transmission of the mantra of Sarasvatī, and then disappeared. Immediately, he saw Sarasvatī sitting in the northwest of the mandala, and soon after, he attained accomplishment. After that, Bhava Bhadra came, who was generally proficient in all Dharmas, especially proficient in the Vijñānavāda school, and was a person who knew about fifty tantras. He was blessed by Cakrasamvara in a dream, saw Tārā, and practiced pill accomplishment, and finally attained accomplishment. He practiced many essence extractions and so on, and attained accomplishment, thus greatly benefiting himself and others. After that, Kalyāṇa Kīrti came, who is said to have been a master of the ocean of mantras and had unobstructed clairvoyance. After that, Līlavajra came, who attained the accomplishment of Yamāntaka. It seems that a sādhana of Bhairava Aṣṭaśmaśāna was translated into Tibetan, which I think he composed. At this time, when news came that the Ruṣka army was coming, he drew the wheel Mandala of Yamāntaka and pressed it on the army, and as a result, when the soldiers reached Magadha, everyone was speechless for a long time, their bodies stiffened, and so on, and then they retreated. After that, Amoghavajra came, whose history can be found elsewhere. After that is Kṛṣṇasamaya.