English
On the other hand, they explain that meditating on emptiness and realizing suchness when nothing is seen. The brothers Asanga and Vasubandhu explained the scriptures of the Maitreya's teachings, which is the intention of the final turning of the wheel, and Nagarjuna in the collections of praises, through meditating on the wisdom of non-duality of grasping and being grasped, one experiences it. This is also in accordance with the intention of the profound tantric systems. Moreover, the wise and accomplished ones of the past practiced in combination: For ordinary beings, when establishing a view through hearing and thinking, it is difficult to break down the mind's clinging to characteristics. Therefore, in order to prevent it with the wisdom arising from hearing and thinking, the consequentialist reasoning of the ultimate truth is very sharp; and when establishing it through experiential realization from meditation, the Madhyamaka view spoken of in the final turning of the wheel is very profound and excellent, because the realm of reality, which is naturally pure, the truth of ultimate reality, is self-arisen wisdom, which is the original reality of all phenomena. They thought that this is also in accordance with the view and practice described in the profound tantric systems. Therefore, the founders of the tradition are Maitreya and the master Nagarjuna, because other commentators enter through relying on the treatises of these two. Among them, Nagarjuna, in explaining the intention of the second turning of the wheel, used the "Collection of Middle Way Reasonings" etc. to establish that all phenomena are empty of self-nature, and in explaining the intention of the final turning of the wheel, used the "Collection of Praises" etc. to establish that they are empty of other-nature, thereby well explaining the intention of the Buddha, and the holders of each tradition in turn are the teachers of the consequentialist and autonomist schools who speak of no self-nature, and Jikme Chokyi Wangpo. Gyaltsap Mipham wrote the five treatises of Maitreya's teachings, which establish other-emptiness, and the brothers Asanga and Vasubandhu well explained this tradition, which was upheld by Dignaga, Dharmakirti, Shantarakshita, and others. These two founding teachers were also prophesied by the Buddha to be great Madhyamikas who are unerring in explaining the definitive meaning. As it is said: "The monk named Palden, his name is called Naga, existence and
Chinese
摧毁无有之方。我的乘法在世间，善妙地建立无上乘。如是说。名为无著之比丘，精通彼论之义。经部引导义决定义，多种方式善加分别。如是说。 宝生寂静足亦，龙树与无著二者宗派解释为一。彼所造之中观庄严论中说：慈氏无著所说，龙树亦是如此认为。具有量与教证，二谛于此宣说。如是出现。寂护等诸位，见解亦似乎一致。彼论师见解不一之解释等历史，从前之古籍以及大伏藏师喇嘛父子之语甘露中听闻少许而说。论师佛护与论师善护二人出现，彼二者，龙树之弟子论师龙友，及其弟子论师僧伽护，获得龙树之论典后修习，证得殊胜智慧。前者见到文殊，后者见到金刚手，广弘诸多佛法。于中观根本论，驳斥前者论师之观点而作注释，承诺依赖龙树之口诀，对一些经部作注释后，创立中观自性无有之论，虽然佛护论师之弟子不是非常多，但善护论师之弟子非常多，众多比丘数千跟随，因此非常兴盛。此二论师未出现之前，所有大乘教法一体安住，此论师认为龙树与无著二者非常不同，无著不示中观之道，唯是唯识，我等除此之外别无他法。如是遮止其他宗派。彼二论师去世之后，大乘内部也分为两派，据说发生很大争论。藏人认为佛护是龙树在世时期的弟子，善护是
English
Destroying the side of non-existence. My vehicle in the world, well established as the unsurpassed vehicle. Thus it is said. The monk named Asanga is skilled in the meaning of that treatise. Sutra, leading meaning, definitive meaning, many ways to distinguish well. Thus it is said. Ratnakara Shanti also, Nagarjuna and Asanga, the two tenets are explained as one. In the Madhyamaka Alankara composed by him, it says: Maitreya Asanga said, Nagarjuna also thinks so. With valid reasoning and scriptural proof, the two truths are explained here. Thus it appears. Shantarakshita and others also seem to have the same view. The history of explaining that the teachers have different views, etc., is said from the nectar of the words of the former ancient books and the great treasure masters, father and son. The teachers Buddhapalita and Bhavaviveka appeared, and those two, Nagarjuna's disciple, the teacher Nagarjuna's friend, and his disciple, the teacher Sangharakshita, obtained Nagarjuna's treatises and practiced them, attaining supreme wisdom. The former saw Manjushri, and the latter saw Vajrapani, and taught many dharmas. On the root text of Madhyamaka, he refuted the views of the former teachers and made commentaries, promising to rely on Nagarjuna's instructions, and after making commentaries on some sutras, he established the theory of Madhyamaka's non-self-nature, although Buddhapalita's disciples were not very many, Bhavaviveka's disciples were very many, and many thousands of monks followed him, so he became very prosperous. Before these two teachers appeared, all the Mahayana teachings remained in one stream, and this teacher thought that Nagarjuna and Asanga were very different, Asanga did not show the Middle Way, but only Mind-Only, and we have no other way than this. Thus, other sects are prevented. After the death of those two teachers, the Mahayana also split into two factions, and it is said that there was a great dispute. Tibetans believe that Buddhapalita was a disciple of Nagarjuna during his lifetime, and Bhavaviveka was
Chinese
据说是晚期的一位学生，争论的事情也流传了下来，说他转世为佛护月称等等，这些都只是理智上的委托而已。在那之后，尊贵的月称出现了，他从勒登的许多学生和佛护的学生卡马拉布德那里，获得了龙树的所有教义和口诀。他成为一位伟大的学者，并担任那烂陀寺的住持。他撰写了《根本慧论》、《入中论》、《三论》和《六十正理论》等的注释。他大大弘扬了佛护的宗义。他还展示了许多奇妙的行为，比如从画中的母牛身上挤出牛奶，毫无阻碍地穿过墙壁等等。他击败了恶劣的外道论敌，使许多婆罗门和居士皈依佛教，并建立了许多伟大的寺院。据说，与此同时，旃陀罗古米大师也出现了。他与一位能见到观世音菩萨的外道班智达，一位主张虚无主义的导师辩论。他驳斥了那个人的宗义，但那人说，理智是分别念，谁的理智更胜一筹，谁就获胜。没有证据表明存在前世后世，所以我们不承认。于是，他请来当地的国王等人作为见证人，说：“我将转世，所以请在我额头上做一个记号。”然后，那人在他的额头上用朱砂点了一个痣，痣渗入了肉里。他又在嘴里放了一颗珍珠，然后就去世了。人们把他的尸体放进一个铜制的双层容器里，国王盖上了印章。正如他承诺的那样，他转世为一个名叫比湿婆萨伽的婆罗门种姓的班智达的儿子。他一出生就是一个相貌端庄的男孩，额头上有一个朱砂痣，嘴里含着一颗珍珠。国王等人看了看以前的尸体，发现额头上的朱砂痣已经消失，只留下一个空洞的痕迹。于是，那个外道也相信了有前世后世。那个男孩一出生就向母亲合掌，并且十个月没有喝奶，人们认为婴儿一出生就说话是不祥之兆，所以他保持沉默，直到七岁都没有说话，人们以为他是哑巴。当时，外道的论敌们写了一些非常难以理解的诗歌，来诋毁佛教徒
English
It is said that he was a student in his later years, and the matters of debate have been passed down, saying that he was reborn as Buddhapālita and Chandrakirti, etc., which are merely intellectual entrustments. After that, the venerable Chandrakirti appeared, and from many students of Lekden and Kamalabuddhi, a student of Buddhapālita, he received all the teachings and instructions of Nāgārjuna. He became a great scholar and served as the abbot of the glorious Nālandā Monastery. He composed commentaries on the Root Wisdom, the Introduction to the Middle Way, the Three Treatises, and the Sixty Stanzas on Reasoning, etc. He greatly propagated the tradition of Buddhapālita. He also displayed many wondrous deeds, such as extracting milk from a cow painted in a picture and passing through walls without obstruction, etc. He defeated the evil heretical opponents, converted many Brahmins and householders to Buddhism, and established many great monasteries. It is said that at the same time, the master Chandragomin also appeared. He debated with a heretical paṇḍita who could see the face of Avalokiteśvara, a teacher who advocated nihilism. He refuted that person's tenets, but that person said, "Reasoning is conceptual thought, and whoever's reasoning is superior wins. There is no manifest proof of past and future lives, so we do not accept it." Then, he had the local king and others as witnesses, and said, "I will take rebirth, so please make a mark on my forehead." Then, that person made a vermillion mark on his forehead, which seeped into the flesh. He also put a pearl in his mouth and then passed away. People put his body in a copper double-layered container, and the king sealed it. As he had promised, he was reborn as the son of a Brahmin caste paṇḍita named Vishvasaga. As soon as he was born, he was a handsome boy with a vermillion mark on his forehead and a pearl in his mouth. The king and others looked at the previous corpse and found that the vermillion mark on the forehead had disappeared, leaving only an empty trace. Thereupon, that heretic also believed in past and future lives. As soon as the boy was born, he folded his hands to his mother and did not drink milk for ten months. People thought it was an ominous sign for a baby to speak as soon as he was born, so he remained silent, and did not speak for seven years, so people thought he was mute. At that time, the heretical opponents wrote some very difficult to understand poetic verses to denigrate the Buddhists.
Chinese
为了驳斥其他宗派的观点，他创作了一部著作，并将其分发给国王和所有学者。当时，这件事发生在比湿婆萨伽的家中。由于长时间的思考也无法理解其中的含义，所以怎么能回答呢？有一次，为了某件事，他出去了。当时，七岁的旃陀罗·古米看到了这件事，觉得理解它并不困难。他写了一篇解释的小文章，也写了回答的偈颂。父亲回来后，看到写成这样，就问旃陀罗·古米的母亲：“家里谁来过？”母亲回答说：“没有其他人来过，是这个哑巴儿子看着写的。”父亲问儿子，儿子看着母亲的脸。母亲说：“说吧。”儿子说：“这是我写的，反驳这个论点并不难。”之后，第二天，旃陀罗·古米和外道导师辩论，旃陀罗·古米获胜，获得了丰厚的奖赏。他的学识声名远扬。后来，有一次他去了吉祥的那烂陀寺。当时，他遇到了担任住持的月称。月称问他：“你从哪里来？”他回答说：“从南方来。”月称问：“你懂什么佛法？”他回答说：“我懂《声明论》、《一百五十赞》和《名号真实经》。”月称轻蔑地说：“你只会这三部论典。”但实际上，旃陀罗·古米已经承认自己精通一切，月称心想：“难道他是旃陀罗·古米？”便问了他。他回答说：“世间就是这样称呼我的。”之后，旃陀罗·古米依据无著的传统，坚持唯识的观点；月称则依据龙树的论典，由佛护解释，坚持自性空的观点。他们进行了长达七年的辩论。为了观看这场辩论，许多人经常聚集在一起，甚至连村里的男孩和女孩都能理解一些观点。他们唱道：“唉，圣龙树的论典，对某些人是药，对某些人是毒。无败圣无著的论典，对所有人来说都变成了甘露。”月称心想：“这里难道没有一个学习辩论的人吗？”于是他跟着旃陀罗·古米，来到了一座观世音菩萨的殿堂，站在门外倾听。他听到观世音菩萨的石
English
To refute the views of other sects, he composed a treatise and distributed it to the king and all the scholars. At that time, this happened in the house of Vishvasaga. Since even after a long time of contemplation, the meaning could not be understood, how could one answer? Once, for some matter, he went outside. At that time, seven-year-old Chandra Gomi saw it and felt that it was not difficult to understand. He wrote a short article of explanation and also wrote verses of reply. When the father came home and saw it written like that, he asked Chandra Gomi's mother, "Who came to the house?" The mother replied, "No one else came, the mute son looked and wrote it." When the father asked the son, the son looked at the mother's face. The mother said, "Speak." The son said, "I wrote this, and it is not difficult to refute this argument." After that, the next day, Chandra Gomi debated with the heretical teacher, and Chandra Gomi won and received a great reward. His fame as a scholar spread in all directions. Later, once he went to glorious Nalanda. At that time, he met Chandrakirti, who was the abbot. Chandrakirti asked him, "Where do you come from?" He replied, "I come from the south." Chandrakirti asked, "What Dharma do you know?" He replied, "I know the Vyākaraṇa-pāṇinīya, the Śata-pañcāśatka-stotra, and the Tattvasaṃgraha." Chandrakirti said contemptuously, "You only know these three texts." But in reality, Chandra Gomi had already admitted that he was proficient in everything, and Chandrakirti thought, "Could he be Chandra Gomi?" and asked him. He replied, "That is how the world calls me." After that, Chandra Gomi, based on the tradition of Asanga, held the view of Vijnanavada; Chandrakirti, based on Nagarjuna's treatise, explained by Buddhapalita, held the view of emptiness of inherent existence. They debated for seven years. In order to watch this debate, many people often gathered, and even the boys and girls of the village could understand some of the points. They sang, "Alas, the treatise of the holy Nagarjuna, is medicine for some, and poison for others. The treatise of the invincible holy Asanga, has become nectar for all beings." Chandrakirti thought, "Is there no one here who studies debate?" So he followed Chandra Gomi and went to a temple of Avalokiteshvara, and stood outside the door listening. He heard the stone of Avalokiteshvara