Chinese
嗡。 密集金刚的圣者们也有关于他们自己地方的历史。 还有，有一段时间，一个贫穷的女孩因为没有嫁妆而四处乞讨。 最后，她向旃扎果弥乞讨，但他除了身上穿的衣服和《八千颂般若经》之外一无所有。 因为他怜悯穷人，所以向墙上画的度母像祈祷并流下了眼泪。 度母真实显现，从脖子上取下了由各种珍贵珠宝制成的、价值连城的饰品， 送给了老师。 因此，壁画上的度母像没有了装饰，被称为无饰度母。 据说，取下饰品的地方有烧焦的痕迹。 当时，班智达月称看到了由月称论师所著的《普贤行愿品》，这是一部偈颂形式的、音韵结构优美的著作。 他意识到自己的音韵结构不够好，心想不会有利益众生的效果，于是把书扔进了井里。 尊胜母说：“凭借学者的傲慢所著的论典利益甚微，但你以利他的善良发心所著的论典将会利益众生，所以把书从井里拿出来！” 据说他按照预言取出了书。 有人说，当《普贤行愿品》变得非常流行时，旃扎果弥向圣者祈祷说：“我祈祷这部经能够弘扬光大。” 结果，《普贤行愿品》的弘扬中断了，旃扎巴变得流行起来。 于是，月称非常沮丧，把论典扔进了井里。 据说，因此井的名字变成了旃扎井。 这两个历史故事，所表达的内容和表达的方式都完全不同，所以如果各自的追随者不喜欢也没关系。 但无论如何，从那口井里喝水的人都被认为会变得非常聪明，这一点是共同的。 《普贤行愿品》现在只剩下名字了，而旃扎巴则被称为内外一切学者的典范，并且非常流行。 这位论师还创作了许多关于语法、诗歌、词藻、韵律、逻辑、医学、一百种工艺和星象学等方面的论典。 当他在向学生们讲授这些内容时，尊胜母会贬低那些与外道六师的邪说混杂的论典，并赞美内道的...
English
Oṃ. The noble assemblies of Guhyasamāja also contain histories of their own places. Also, once upon a time, a poor girl wandered around begging in various places because she had no dowry to get married. Finally, she begged from Candragomin, who had nothing but the clothes he wore and a copy of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra. Because of his compassion for the poor, he prayed to the image of Tārā painted on the wall and shed tears. She actually manifested and took off the priceless ornaments made of various precious jewels from her neck and gave them to the teacher. Therefore, the image of Tārā on the wall became without ornaments and was known as Ornamentless Tārā. It is said that there were burn marks where the ornaments were removed. At that time, the teacher Candrakīrti saw the well-composed verses of grammar composed by the teacher Candrakīrti called "Samantabhadra." He realized that his own grammar composition was not good and thought that it would not benefit beings, so he threw the book into a well. The noble lady said, "A treatise made with the pride of a scholar will be of little benefit, but because you have made it with a good intention of benefiting others, it will benefit sentient beings, so take the book out of the well!" It is said that he took the book out as prophesied. Some say that when "Samantabhadra" became very popular, Candragomin prayed to the noble one, "I pray that this may be propagated." As a result, the propagation of "Samantabhadra" was interrupted, and Candrapa became popular. Then Candrakīrti became very frustrated and threw the treatise into the well. It is said that the name of the well became Candrakūpa. These two histories are completely different in terms of what is expressed and how it is expressed, so it is okay if those who follow each of them do not like it. But in any case, it is commonly agreed that whoever drinks water from that well is said to become very intelligent. "Samantabhadra" is now only a name, but Candrapa is known and popular as a model for all scholars, both internal and external. This teacher also composed many treatises on grammar, poetry, rhetoric, prosody, logic, medicine, one hundred crafts, and astrology. When he was teaching these to his students, the noble lady would denigrate those treatises that were mixed with the evil doctrines of the six non-Buddhist teachers and praise the internal...
Chinese
具足三处之境地善妙赞颂如下：十地与月光陀罗尼，以树庄严及入楞伽，成为诸佛之母请诵读，恶劣组合之造作于汝何益？如是劝请后，放松对共同明处之勤奋束缚，将五部稀有经传授于他人，自己也每日念诵，并造彼等义理总集之论著。总的来说，赞颂、内明、外道论著及工巧明等，每一类各一百零八部，著有四百三十二部微细论。所造大乘论著，即菩提萨埵道次第一切主题圆满之作，于卓定（འགྲོ་ལྡིང་）和僧伽罗（སིངྒ་ལ་）地区弘扬。此外，还有入三身论和二十颂律仪等甚多论著。最终，尊者欲往普陀山，遂至室利达那洲（ཤྲཱི་དྷ་ན），因昔日诽谤龙树（ཀླུ་ཤེ་ཥ）论著而结怨，故有海浪损毁船只，并发出“驱逐旃陀罗瞿弥”之声。仅向度母祈祷，主尊及眷属五尊即乘虚空飞升，从怖畏中解脱。安抵室利达那后，对吉祥哲蚌寺（དཔལ་ལྡན་འབྲས་སྤུངས་）之佛塔进行供养。各自兴建一百零八座度母和观音殿。据说尊者前往普陀山后，未舍肉身，至今仍住于彼处。不久，尊者见一名名为王族宝称（རྒྱལ་རིགས་རིན་ཆེན་གྲགས་པ་）之弟子，乃是破戒比丘，行持种种恶行，遂从普陀山向商人们寄出此封教诲书信，而彼等亦如法行持。四大尊者之一，名为达摩波罗或护法者，于僧伽（སེངྒེ་）王和巴尔沙（བྷར་ཥ）王执政时期，与导师旃陀罗瞿弥等同时代，出身于诗人种姓，乃南方血统。住于居士位时，即已通晓种姓功德及内外典籍之绝大部分。于导师法护（ཆོས་འབངས་）处出家并听闻律藏，后又从正理自在（ཕྱོགས་ཀྱི་གླང་པོ་）处学习经藏等。
English
The excellent praise of the place with three qualities is as follows: The tenth bhumi and the Moonlight Dharani, Adorned with Trees and Entering into Lanka. Become the mother of the victorious ones, please recite! What good is the composition of bad deceit to you? Having been urged in this way, he loosened the noose of diligence in the common fields of knowledge and imparted the five extraordinary sutras to others. He himself recited them daily and also composed treatises summarizing their meanings. In general, there were one hundred and eight each of praise, inner science, treatises of outsiders, and crafts. He composed four hundred and thirty-two minor treatises. He composed a great vehicle treatise, a complete exposition of all the topics of the stages of the Bodhisattva's path, which flourished in Droding and the land of Simhala. Furthermore, there are many treatises such as Entering the Three Bodies and the Twenty Vows. Finally, intending to go to Potala, he went to the island of Sri Dhana. Because he had previously criticized the treatise of Nagarjuna, he held a grudge, and the waves of the ocean damaged the ship, and a voice arose saying, "Expel Chandragomin!" As soon as he prayed to Tara, the five main figures rode on vultures and went into the sky, freeing them from fear. Having safely arrived in Sri Dhana, he paid homage to the stupa of glorious Drepung. He built one hundred and eight temples each of Tara and Avalokiteshvara. It is said that he went to Mount Potala and still resides there without abandoning his physical body. For a while, he saw a student named Royal Lineage Ratnakirti, a monk who had fallen from his vows, engaging in various sins. He sent this teaching letter from Potala to a group of merchants, and they also acted according to the Dharma. One of the four great ones, known as Dharmapala or Protector of the Dharma, was a contemporary of Master Chandragomin and others during the reign of King Simha and Bharsha. He was born into a family of poets in the south. From the time he was a lay devotee, he knew the qualities of his lineage and most of the outer and inner scriptures. He was ordained by Master Chodrak and listened to the Vinaya. Later, he learned the Tripitaka from Dignaga.
Tibetan
ལག་དང་བཅས་པ་ཉན་པས་མཁས་པའི་དབང་ཕྱུག་ཆེན་པོར་གྱུར། མདོ་སྡེ་བརྒྱ་རྩ་བརྒྱད་ཞལ་འདོན་དུ་བགྱིད་ཅིང་། རྡོ་རྗེ་གདན་དུ་བྱོན་ནས་ལྷག་པའི་ལྷ་རྣམས་ལ་བསྟོད་པ་མང་པོ་མཛད། འཕགས་པ་ནམ་མཁའི་སྙིང་པོ་བསྒྲུབས་པས་བྱང་ཆུབ་ཤིང་གི་རྩེ་མོ་ལ་བྱོན་པ་གཟིགས། དེ་ཕྱིན་ཆད་ནས་རྟག་ཏུ་འཕགས་པ་ལ་ཆོས་ཉན་པར་ནུས་ཤིང་། སློབ་མའི་ཚོགས་བྱང་ཆུབ་སེམས་དཔའི་རྩ་ལྟུང་བྱུང་བ་ཀུན་ལའང་དངོས་སམ། རྨི་ལམ་གང་ཡང་རུང་བར་འཕགས་པ་ནམ་མཁའི་སྙིང་པོའི་མདུན་དུ་ལྟུང་བ་བཤགས་སུ་འཇུག་ནུས། རང་ཉིད་དགེ་འདུན་དང་བཅས་པའི་འཚོ་བའི་ཡོ་བྱད་ཀྱང་སྦྱིན་བདག་ལ་མི་འཚལ་བར་ནམ་མཁའ་མཛོད་ལས་བླང་བས་ཆོག་པར་གྲགས། ཟླ་བ་གྲགས་པའི་རྗེས་སུ་དཔལ་ནཱ་ལེནྡྲའི་མཁན་པོ་མཛད། མུ་སྟེགས་ཀྱི་རྒོལ་བ་རྣམས་ཁྲོ་རྒྱལ་དབྱུག་པ་རྣོན་པོའི་མཐུས་སྡིཊ་ནས་ངག་གནོད་པར་བྱེད་པ་ཞིག་བྱུང་། དབུ་མ་ བཞི་བརྒྱ་པ་རྣམ་རིག་ཏུ་བཀྲལ་བའི་འགྲེལ་པ་ལ་སོགས་པ་བསྟན་བཅོས་ཀྱང་མཛད། སྐུ་ཚེའི་མཐར་ལྷོ་ཕྱོགས་གསེར་གླིང་དུ་བྱོན། བཅུད་ཀྱི་ལེན་པའི་དངོས་གྲུབ་ཉེ་བར་བསྒྲུབས་ཏེ། ལེགས་བྲིས་ཀྱི་གནས་ག་ལ་བར་བཞུད་དོ་ཞེས་གྲགས་སོ། །རྨད་དུ་བྱུང་བའི་སྐྱེས་བུ་ཆེན་པོ་སློབ་དཔོན་ཤཱནྟ་དེ་ཝའམ་ཞི་བའི་ལྷ་ནི། ལྷོ་ཕྱོགས་སཽ་རཥྚར་མིའི་བདག་པོ་འཇམ་དཔལ་གོ་ཆ་ཞེས་བྱ་བའི་སྲས་སུ་སྐྱེ་བའི་ལྗོན་ཤིང་བཟུང་ངོ་། །དེར་ནི་བཀུར་བར་འོས་པའི་གནས་ཐམས་ཅད་ལ་གུས་པའི་ཤིང་རྟ་བརྟན་ཅིང་། ཕོངས་པ་དང་མགོན་མེད་པ་ཐམས་ཅད་ལ་བརྩེ་བ་ཆེན་པོ་དང་ལྡན་པས་དེ་ཙམ་ནས་ཐེག་པ་ཆེན་པོའི་རིགས་སད་པ་ཞིག་གོ །སྔོན་གྱི་ལས་འཕྲོའི་མཐུས་གཞོན་ནུ་ནས་མནལ་ལམ་ན་འཕགས་པ་འཇམ་དཔལ་ཞལ་གཟིགས། བསྟན་བཅོས་དང་སྒྱུ་རྩལ་གྱི་གནས་མང་པོ་ལ་མཁས་པར་གྱུར། རེ་ཞིག་ནས་རྒྱལ་སྲིད་ལ་དབང་བསྐུར་བའི་ཁྲི་བཤམས་པ་ན། རྨི་ལམ་དུ་འཕགས་པ་འཇམ་དཔལ་ཁྲི་ལ་བཞུགས་ནས། བུ་གཅིག་འདི་ནི་ང་ཡི་སྟན་ཡིན་སྟེ། །ང་ནི་ཁྱོད་ཀྱི་དགེ་བའི་བཤེས་གཉེན་ཡིན། །ཁྱོད་དང་ང་གཉིས་སྟན་གཅིག་ལ་འདུག་པ། །འདི་ནི་རྣམ་པ་ཀུན་ཏུ་རིགས་མ་ཡིན། །ཞེས་འཕགས་པ་འཇམ་དཔལ་གྱིས་ཆོས་ཀྱི་རྒྱལ་སྲིད་ཆེན་པོར་དབང་བསྐུར་བའི་དོན་གྱིས་གནང་བ་བྱིན་ཏོ། །དེ་བཞིན་དུ་འཕགས་མ་ སྒྲོལ་མས་རང་གི་མའི་ཚུལ་བཟུང་ནས། ཁྲུས་ཀྱི་ཕྱིར་ཆུ་ཚན་སྤྱི་བོ་ནས་བླུགས་པས། དེའི་ཚ་བའི་རེག་བྱ་ལ་དྲིས་པ་ན། བུ་རྒྱལ་སྲིད་ནི་དམྱལ་བའི་ཆུ་ཚན་མི་བཟད་པ་ཉིད་དེ། དེ
Chinese
通过听闻手印等法，成为了大学者。念诵一百零八部经。前往金刚座（菩提伽耶），对殊胜的本尊们做了许多赞颂。修持圣者虚空藏后，看见他前往菩提树顶。从那以后，他总是能够听闻圣者的教法。对于所有犯了菩萨根本戒的弟子们，无论在现实中还是梦中，都能让他们在圣者虚空藏面前忏悔堕罪。据说他自己和僧众的生活所需，也不向施主索取，而是从虚空藏中获取。在月称之后，担任吉祥那烂陀寺的住持。凭借忿怒明王锐利杖的力量，恐吓外道论敌，使他们的语言受到损害。还著作了《中观四百论》的注释，将其解释为唯识等等论著。在生命的最后，前往南方金洲（苏 varnadvipa）。接近修成了取精的成就，据说前往了善书写之处。这位伟大的奇人，导师寂天或寂护，在南方苏拉什特拉，作为人主文殊铠甲之子，抓住了出生的树木。在那里，他对所有值得尊敬的地方都坚定地保持着恭敬的车乘，并且对所有贫困和无依无靠的人都怀有极大的慈悲，仅仅如此就唤醒了大乘的种姓。由于前世业力的力量，从年轻时起就在梦中见到了圣者文殊。精通许多论著和艺术。一段时间后，当摆设了灌顶王位的宝座时，在梦中圣者文殊坐在宝座上说：孩子，这唯一的座位是我的，我是你的善知识。你和我同坐一个座位，这在任何情况下都是不合适的。圣者文殊以授予大法王位的意义给予了允许。同样，圣救度母（度母，梵文：Tārā，梵文天城体：तारा，梵文罗马拟音：Tārā，汉语字面意思：救度者）化现为自己的母亲，为了沐浴而从头顶倾倒热水时，询问那热的触感，孩子，王位是难以忍受的地狱热汤。
English
By listening to hand seals and other teachings, he became a great scholar. He recited one hundred and eight sutras. He went to Vajrasana (Bodh Gaya) and made many praises to the supreme deities. After practicing the Noble Akashagarbha, he saw him going to the top of the Bodhi tree. From then on, he was always able to hear the teachings of the Noble One. For all the disciples who had broken the root vows of a Bodhisattva, whether in reality or in a dream, he was able to make them confess their transgressions in front of the Noble Akashagarbha. It is said that he himself and the Sangha's necessities of life were not sought from benefactors, but were obtained from the Akashagarbha. After Chandrakirti, he served as the abbot of the glorious Nalanda Monastery. By the power of the wrathful king's sharp staff, he intimidated the heretical opponents, causing their speech to be impaired. He also wrote commentaries on the "Four Hundred Verses on the Middle Way," explaining them as Mind-Only and other treatises. At the end of his life, he went to the southern Golden Island (Suvarnadvipa). He closely accomplished the attainment of extracting essence, and it is said that he went to a place of good writing. This great and wonderful person, the teacher Shantideva or Shanti Rakshita, in the southern Saurashtra, as the son of the lord of men Manjushri Armor, grasped the tree of birth. There, he firmly maintained the chariot of respect for all worthy places, and with great compassion for all the poor and helpless, he awakened the lineage of the Great Vehicle. Due to the power of past karma, from a young age he saw the Noble Manjushri in his dreams. He became proficient in many treatises and arts. After a while, when the throne for the royal consecration was set up, in a dream the Noble Manjushri sat on the throne and said: "Child, this only seat is mine, I am your spiritual friend. It is not appropriate in any way for you and I to sit on the same seat." The Noble Manjushri granted permission with the meaning of bestowing the great Dharma kingship. Similarly, the Noble Tara (度母，梵文：Tārā，梵文天城体：तारा，梵文罗马拟音：Tārā，汉语字面意思：Savioress) manifested as his own mother, and when she poured hot water from the top of his head for bathing, when asked about the touch of the heat, she said, "Child, the kingship is the unbearable hot spring of hell."