Chinese
我，在刺穿山脉（འབིགས་བྱེད་རི་བོ）的区域内，佛法得到新的弘扬，在国王罗摩旃陀罗（རཱ་མ་ཙནྡྲ）时期，对僧团进行了大量的供养。他的儿子巴拉巴德拉（བཱ་ལ་བྷ་དྲ）建造了许多寺庙，以及吉祥宝山（ཤྲཱི་རཏྣ་གི་རི་）、吉塔（ཛཱི་ཏཱ་）、奥扎纳（ཨོ་ཛ་ན་）、乌尔瓦西（ཨུརྦཱ་སི་）等许多住所。他还从各个方面建立了许多宗教基础。据说那个地方大约有两千名新出家的僧侣，显宗和密宗的讲修佛法都特别兴盛和发展。关于在岛屿上佛法出现的方式，以及在南方等地再次兴起的时期的故事，这是第四十个故事。 在克什米尔、南方和科基地区等地的王室历史记录没有被整理在一起。在婆罗门摩诺玛蒂（མནོ་མ་ཏི）所著的名为《鲜花花环》的书中，简要地描述了南方地区佛法和为众生做出巨大贡献的国王等的故事，内容如下： 在南方甘吉（ཀཉྩི）地区，在名为舒克拉拉扎（ཤུཀླ་རཱ་ཛ）和旃陀罗秀巴（ཙནྡྲ་ཤོ་བྷ་）两位国王统治时期，出现了一种能够控制海洋岛屿上的鹏鸟等大多数鸟类的生物。那些鸟类带来了药物、宝石和海洋生物的特殊物品作为供品。他们用这些物品供养两千名僧侣，最终为了鸟类的利益建造了寺庙。现在仍然有一只来自海洋岛屿的鸟经常居住在那里，因此这座寺庙被称为邦基提尔塔（པང་ཁི་ཏིརྠ）。 此外，在国王旺杰（དབང་བྱེད་）、德杰（བདེ་བྱེད་）和伊雍（ཡིད་འོང་）三位国王统治时期，他们每天用一把伞和无数的供品来供养一千座佛塔。 此外，在国王波伽苏瓦拉（བྷོ་ག་སུ་བ་ལ་，即享受美发）以及他的儿子月亮部（ཟླ་བའི་སྡེ་）和他的儿子德杰森格德（བདེ་བྱེད་སེང་གེ་སྡེ་）三位国王统治时期，炼金术得到了实现，无论谁来乞讨，都会给予一枚金币。无论来的是比丘还是居士，都会供养价值五百银币的物品。 虽然这些事情发生在哪个地方不是很清楚，但似乎大多发生在孔库纳（ཀོངྐུ་ན）地区。德杰森格有三个儿子，所以
English
I, in the region of the Piercing Mountains, the Dharma was newly propagated, and during the time of King Rama Chandra, much offering was made to the Sangha. His son, Bala Bhadra, built many temples, as well as many residences such as Shri Ratna Giri, Zita, Ojana, and Urvasi. He also established many religious foundations from all aspects. It is said that there were about two thousand newly ordained monks in that place, and the genuine teachings of both Sutra and Tantra, both in terms of explanation and practice, were particularly flourishing and developing. This is the fortieth story about how the Dharma arose in the islands and the time when it flourished again in the southern regions and so on. I have not seen the royal histories of Kashmir, the South, and the Koki region compiled together. In the book called "Garland of Flowers" written by the Brahmin Manomati, the story of the Dharma in the southern region and the kings who made great contributions to beings is briefly described as follows: In the southern Kanchi region, during the reign of two kings named Shukla Raja and Chandra Shobha, there arose a being who could control most of the birds, such as the Garuda birds, from the ocean islands. Those birds brought medicines, jewels, and special items of marine life as offerings. They used these items to offer to two thousand monks, and eventually built temples for the benefit of the birds. Even now, a bird from the ocean islands always resides there, so that temple is called Pangki Tirtha. Furthermore, during the reign of three kings, Wangje, Deje, and Iyong, they offered a thousand stupas with one umbrella each day and countless offerings. Also, during the reign of King Bhoga Suvala (Enjoying Beautiful Hair), his son Moon Division, and his son Deje Senge De, alchemy was accomplished, and whoever came to beg would be given one gold coin. Whether it was a monk or a layperson who came, they would offer items worth five hundred silver panas. Although it is not very clear where these things happened, it seems that they mostly happened in the Konkuna region. Deje Senge had three sons, so the eldest...
Chinese
名叫那波·比亚格拉·拉扎，有一位像老虎一样的眼睛和肉的纹路的人出现了。他占领了塔拉·孔库纳，建造了两千座寺庙。中间的儿子名叫布达，是火星的名字。他占领了乌帕拉·孔库纳和图卢·拉提。他总是供养五千名比丘。最小的儿子布达·舒查被驱逐出境，最终获得了德拉瓦里的国王之位。他经常为一万名婆罗门和一万名佛教徒讲法。此外，在比格杰的群山中，出现了一位名叫六面青年国王。他成就了财源天的明咒，粮食和衣服用之不竭。在南方所有的地区，国王三次偿还了所有他所能找到的债务。他给所有穷人每人一件衣服。据说他给穆托巴等八万贫困人口提供了二十年的食物和衣服。在玛雅拉地区，国王海、至上、国王和领主这四个王朝期间，每个王朝都建立了五百个宗教场所，并相应地建造了一座寺庙。在卡纳达和维迪亚纳加尔地区，出现了一位名叫国王大权的人。他的儿子是天王，他的儿子是杂色，在这三代人的统治期间，他命令该地区的所有王室成员和婆罗门只崇拜三宝。他们统治了三十年又三十年。他有三个儿子。长子名叫孩童，统治了三年。中间的儿子名叫拉布·东，统治了一个月。他们两人建造了五十座寺庙。拉布·东发誓说，如果他崇拜佛教以外的其他导师，他就会自杀。因此，有一次他崇拜了希瓦的林伽，然后跳进了剃刀坑。最小的儿子名叫纳加拉扎·巴嘎万，他带着一万眷属被驱逐出境，乘船前往东方靠近杜康的达拉杜。在那里，他获得了王位，崇拜佛陀，并为佛教做了很多事情。国王萨拉·巴哈纳，即萨拉的坐骑，已经在前面提到过了。一位名叫巴拉·米特拉的婆罗门出生在卡林卡地区，他
English
There appeared a man named Napo Vyaghra Raja, who had eyes like a tiger and stripes of flesh. He seized Tala Konkuna and built two thousand temples. The middle son was named Buda, which is the name of Mars. He seized Upara Konkuna and Tulu Rati. He always offered to five thousand monks. The youngest son, Buddha Shucha, was exiled and eventually obtained the kingship of Dravari. He regularly preached the Dharma to ten thousand Brahmins and ten thousand Buddhists. Furthermore, in the mountains of Bigjed, there appeared a king named Six-Faced Youth. He accomplished the vidya-mantra of the Everlasting Treasure, and grain and clothing became inexhaustible. In all the southern regions, the king three times equalized all the debts that the king sought. He gave each of the poor one garment. It is said that he gave food and clothing for twenty years to about eighty thousand impoverished people, including Mutoba. In the region of Malya, during the four dynasties of King Sea, Supreme, King, and Lord, each dynasty established five hundred religious sites and built a temple accordingly. In the regions of Karnata and Vidyanagar, there appeared a king named Great Power. His son was the Divine King, and his son was Variegated. During the reign of these three, he commanded all the royalty and Brahmins of the region to worship only the Three Jewels. They also reigned for thirty years each. He had three sons. The eldest, named Child, reigned for three years. The middle son, named Rab Dung, reigned for one month. The two of them built fifty temples each. Rab Dung vowed that if he worshiped a teacher other than the Buddha, he would kill himself. Therefore, once he worshiped the Shiva lingam and then jumped into a razor pit. The youngest son, named Nagaraja Bhagavan, was exiled with ten thousand attendants, sailed in a ship to Daradu near Dukham in the east. There, he obtained the kingship, worshiped the Buddha, and did much for the Dharma. King Sala Bahana, the mount of Sala, has already been mentioned above. A Brahmin named Bala Mitra was born in the region of Kalinga, and he
Chinese
最终之地都遍布佛塔。其中，南方之地呈三角形，形状像长喙。顶端指向南方，根部与中部相连。最尖端是罗梅什瓦拉之地。从该地到东方等地的海洋被称为摩诃达迪。从该地到西方尽头的海洋被称为拉达纳吉里。虽然海洋深处没有界限的划分，但由于岛屿三角形形状的差异，该地南北笔直延伸的遥远距离内，海水的颜色没有混合，并且有海浪拍打的界限。因此，在摩诃达迪和拉达纳吉里海域相接的地方，每个城市都建造了一座佛塔。正如《文殊根本续》中所预言的：“土地最终与两片海洋相连。”此外，一位名叫那伽凯图的婆罗门建造了十万尊佛像，每尊佛像都用十种不同的供品供养。又出现了一位名叫瓦尔达玛拉的婆罗门，意为增长的花环。他建造了一万部佛经，每部佛经都用十五种供品供养。他经常为大约四千名负责照看、听闻和讲解这些佛经的比丘和居士提供生活所需。又有一位大乘论师名叫冈嘎日，他获得了不忘陀罗尼，并且能够知晓他人的一切心念。他通过传授诀窍，使一千名弟子获得了对法的忍耐。一位名叫库玛拉难达，意为童喜的居士出现在果米地区。他向五千名居士传授佛法，使他们都证悟了般若波罗蜜多。一位名叫玛蒂库玛拉，意为慧童的在家居士出现。他传授佛法，使得包括当地男孩和女孩在内的大约一万人成为了大乘的禅修者。又有一位名叫巴扎拉难达的比丘，意为贤喜者，只说真实语，能够平息城市所有人的疾病和邪魔。随从的比丘甚
English
The ultimate lands were filled with stupas. The southern land was triangular, shaped like a long beak. The tip pointed south, and the base was connected to the central region. At the sharpest tip was the land of Rameshwaram. The ocean from that land to the east and so on was called Mahodadhi. The ocean from that land to the western end was called Ratnagiri. Although there were no boundaries in the depths of the ocean, due to the difference in the triangular shape of the island, the colors of the sea did not mix for a long distance straight south of that land, and there was a boundary where waves crashed. Therefore, stupas were built in each city between the seas of Mahodadhi and Ratnagiri. This was as prophesied in the Manjushri Root Tantra: "The land ultimately connects with two oceans." Furthermore, a Brahmin named Naga Ketu built one hundred thousand Buddha statues, and each one was offered with ten different offerings. Also, a Brahmin named Vardhamala, meaning increasing garland, appeared. He built ten thousand volumes of scriptures, and each one was offered with fifteen kinds of offerings. He constantly provided sustenance to about four thousand monks and lay practitioners who looked after, listened to, and explained those scriptures. Also, a Mahayana teacher named Gangari, who had obtained the Dharani of Non-forgetting and knew all the minds of others, appeared. By teaching the essential instructions, he caused a thousand disciples to obtain tolerance of the Dharma. A lay practitioner named Kumarānanda, meaning Youthful Joy, appeared in the Gomi region. He taught the Dharma to five thousand lay practitioners, and they all realized the Prajnaparamita. A lay householder named Mati Kumara, meaning Wise Youth, appeared. He taught the Dharma, and about ten thousand people, including local boys and girls, became meditators of the Mahayana. Also, a monk named Bhadrananda, meaning Auspicious Joy, who only spoke the truth, was able to pacify all the diseases and evil spirits of all the people in the city. The attendant monks were ver
Chinese
与大约二十位完全清净的人一起住着。据说，由于他们受到其他僧侣的迫害，便以其肉身飞往了极乐世界。又出现了居士达那巴札，即善施，以及朗嘎德瓦。他们绘制了成千上万的如来佛像，并建造了成千上万的石头、木头、泥土和珍宝制成的佛像。他们也建造了同样数量的佛塔，每个佛塔都供奉了数十个幡幢。此外，居士胡布泽用谷物、食物、衣服、黄金、马和牛等供养四方的所有乞丐长达十五年。最后，他甚至放弃了男仆、女仆、儿子、妻子和自己的家，在森林中禅修，获得了对不生之法的忍耐。他向弟子们讲授佛法，据说以其肉身前往了极乐世界。又出现了居士比丘尼邬玛的智慧，他化身为与各个外道相符的形象，首先讲解他们的论典，然后在其中穿插讲解无我和大悲之道的次第，最终在外道们没有察觉的情况下改变他们的宗派，让他们进入佛教。他甚至同时示现多个化身，以这种方式使近十万外道进入了佛教。如此看来，这些论师似乎出现在龙树菩萨之前不久。而其他那些人，虽然显然是从大乘兴盛到法称论师之间出现的，但与前面所说的人同时代的组织方式并不清楚。南方弘扬佛法的历史，出自《花鬘》中的故事，即第四十一章。 上面所说的所有僧团，都是从四大部和十八部派中分离出来的。如果简单地介绍一下它们，那么十八部派各自的见解和行为并没有什么不同，但在分离的方式上却出现了各种不同的观点。其中，上座部派的观点是：最初是上座部，
English
He lived with about twenty perfectly pure people. It is said that because they were persecuted by other monks, they flew to the Land of Manifest Joy in their very bodies. There also appeared the layman Dāna Bhadra, that is, Good Giving, and Laṅka Deva. They drew ten thousand images of the Tathāgata and built ten thousand each of images made of stone, wood, clay, and precious jewels. They also built that many stupas, each offering dozens of banners. Furthermore, the layman Hubhuze gave grain, food, clothing, gold, horses, oxen, and so on to all the beggars in the four directions for fifteen years. Finally, he even gave away male and female servants, sons, wives, and his own home, and meditated in a forest, attaining forbearance of the Dharma of Non-arising. He taught the Dharma to his disciples, and it is said that he went to Sukhavati in his very body. There also appeared the lay nun Uma's Wisdom, who transformed himself into forms that matched each of the various heretics. First, he explained their treatises, and then, in between, he stole and taught the stages of the path of selflessness and great compassion, and finally, without the heretics noticing, he changed their tenets, causing them to enter Buddhism. He even showed multiple bodies at once, and in this way caused nearly a hundred thousand heretics to enter the Buddha's teachings. Thus, it seems that these teachers appeared shortly before Nāgārjuna. And although it is clear that the others appeared from the flourishing of the Mahāyāna up to Dharmakīrti, the way of organizing them at the same time as those mentioned earlier is not clear. The history of the spread of Dharma in the south, from the story in the Garland of Flowers, is the forty-first chapter. All of the monastic communities mentioned above are only divisions from the four major and eighteen schools. If we briefly introduce them, there is no disagreement in explaining the views and practices of each of the eighteen schools, but various opinions have arisen regarding the manner of their separation. The view of the Sthavira school is: first, the Sthavira,