Chinese
持赤幡在王前行。经历七年王始怪问。此是何人在我前行。答曰我是一切智人。王闻是已甚大惊愕而问之言。一切智人旷代不有。汝自言是何以验之。答言欲知智在说王当见问。王即自念我为智主大论议师。问之能屈犹不足名。一旦不如此非小事。若其不问便是一屈迟疑良久。不得已而问之。天今何为耶。龙树言天今与阿修罗战。王闻此言譬如人噎。既不得吐又不得咽。欲非其言复无以证之。欲是其事无事可明。未言之间龙树复言。此非虚论求胜之谈。王小待之须臾有验。言讫空中便有干戈兵器相系而落。王言干戈矛戟虽是战器。汝何必知是天与阿修罗战。龙树言构之虚言不如校以实事。言已阿修罗手足指及其耳鼻从空而下。又令王及臣民婆罗门众。见空中清除两阵相对。王乃稽首伏其法化。殿上有万婆罗门。皆弃束发受成就戒。是时龙树．于南天竺大弘佛教。摧伏外道广明摩诃衍。作优波提舍十万偈。又作庄严佛道论五千偈。大慈方便论五十偈。令摩诃衍教大行于天竺。又造无畏论十万偈。于无畏中出中论也。时有婆罗门善知咒术。欲以所能与龙树诤胜告天竺国王。我能伏此比丘王当验之。王言汝大愚人。此菩萨者明与日月争光。智与圣心并照。汝何不逊敢不推敬。婆罗门言。王为智人何不以理验之。而抑断一切。王见言至为请龙树。清旦共坐政德殿上。婆罗门后至便于殿前咒作大池。广长清净中有千叶莲华。自坐其上而诃龙 他手持红色的旗帜在国王面前行走。经过七年，国王开始感到奇怪并询问：‘这个人是谁，在我面前行走？’回答说：‘我是一切智人（Sarvajna，指通晓一切事物的人）。’国王听闻后非常惊讶，问道：‘一切智人旷世难遇，你自己说是，有什么证据？’回答说：‘想知道智慧是否存在，国王应当提问。’国王心想：‘我是智慧之主，伟大的论辩师，提问能难倒他也不足以证明什么。一旦不提问，就是一种屈服。’迟疑了很久，不得已而问：‘天（Deva，指天神）现在在做什么？’龙树（Nagarjuna，佛教中观学派创始人）说：‘天现在正在与阿修罗（Asura，一种半神）战斗。’国王听了这话，就像人被噎住一样，既吐不出来又咽不下去。想否定他的话，又没有证据；想肯定这件事，又没有事情可以证明。还没说话，龙树又说：‘这不是虚假的言论，也不是为了求胜的谈论，国王稍等片刻，很快就会有验证。’说完，空中便有兵器互相撞击掉落。国王说：‘干戈矛戟虽然是战器，你凭什么知道是天与阿修罗在战斗？’龙树说：‘虚假的言论不如用实际的事情来验证。’说完，阿修罗的手足指头以及耳鼻从空中掉落。他又让国王以及臣民、婆罗门（Brahmana，古印度僧侣）们，看见空中两军对阵。国王于是叩头，信服他的教化。殿上有上万婆罗门，都舍弃了束发，接受了成就戒。当时，龙树在南天竺（South India）大力弘扬佛教，摧伏外道，广泛阐明摩诃衍（Mahayana，大乘佛教）。他写作《优波提舍》（Upadesa，论书）十万偈，又作《庄严佛道论》五千偈，《大慈方便论》五十偈，使摩诃衍教义在天竺广为流传。又造《无畏论》十万偈，于《无畏论》中阐述了《中论》。当时有个婆罗门，精通咒术，想用自己的能力与龙树争胜，告诉天竺国王：‘我能降伏这个比丘（Bhiksu，佛教出家男子），请国王验证。’国王说：‘你太愚蠢了，这位菩萨（Bodhisattva，指追求觉悟的修行者）的光明能与日月争辉，智慧与圣人的心意并驾齐驱，你为何不谦逊，敢不尊敬？’婆罗门说：‘国王是智者，为何不用道理来验证，而要压制一切？’国王见他话说得有道理，就请来了龙树，清晨一同坐在政德殿上。婆罗门后来到，便在殿前用咒语变出一个大池，宽广清净，池中有千叶莲花，他自己坐在上面呵斥龙树。
English
He held a red banner and walked before the king. After seven years, the king began to wonder and asked: 'Who is this person walking before me?' He replied: 'I am Sarvajna (all-knowing one).' The king was greatly astonished upon hearing this and asked: 'Sarvajna is rare to appear in ages. You claim to be one, what is the proof?' He replied: 'If you wish to know if wisdom exists, the king should ask questions.' The king thought to himself: 'I am the master of wisdom, a great debater. Even if I could defeat him with questions, it would not prove much. But if I don't ask, it would be a form of surrender.' He hesitated for a long time and reluctantly asked: 'What is Deva (god) doing now?' Nagarjuna (founder of the Madhyamaka school of Buddhism) said: 'Deva is now fighting with Asura (a type of demigod).' Upon hearing this, the king felt as if he was choking, unable to spit it out or swallow it down. He wanted to deny his words but had no evidence; he wanted to affirm it but had no proof. Before he could speak, Nagarjuna added: 'This is not a false statement or a boastful claim. The king should wait a moment, and there will soon be verification.' After he finished speaking, weapons clashed and fell from the sky. The king said: 'Although spears and halberds are weapons of war, how do you know that it is Deva fighting with Asura?' Nagarjuna said: 'False words are not as good as verifying with real events.' After he spoke, the fingers, toes, ears, and noses of Asura fell from the sky. He also allowed the king, his ministers, and the Brahmanas (ancient Indian priests) to see the two armies facing each other in the sky. The king then prostrated himself, convinced by his teachings. There were tens of thousands of Brahmanas in the palace, all of whom abandoned their tied hair and received the precepts of accomplishment. At that time, Nagarjuna greatly promoted Buddhism in South India, suppressed heretics, and widely elucidated Mahayana (Great Vehicle Buddhism). He wrote one hundred thousand verses of Upadesa (treatise), five thousand verses of 'Adornment of the Buddha Path,' and fifty verses of 'Great Compassion and Expedient Means,' causing the teachings of Mahayana to spread widely in India. He also composed one hundred thousand verses of 'Fearless Treatise,' from which the 'Middle Treatise' emerged. At that time, there was a Brahmana who was skilled in incantations and wanted to compete with Nagarjuna, telling the king of India: 'I can subdue this Bhiksu (Buddhist monk), please let the king verify it.' The king said: 'You are too foolish. The light of this Bodhisattva (one who seeks enlightenment) can compete with the sun and moon, and his wisdom is on par with the minds of the sages. Why are you not humble and dare to disrespect him?' The Brahmana said: 'The king is wise, why not verify it with reason instead of suppressing everything?' Seeing that his words made sense, the king invited Nagarjuna, and they sat together in the Zhengde Hall in the morning. The Brahmana arrived later and used incantations to create a large pond in front of the hall, wide and clear, with thousands of lotus flowers in it. He sat on it and rebuked Nagarjuna. --------------------------------------------------------------------------------
Chinese
树。汝在地坐如畜生无异。而欲与我清净华上大德智人抗言论议。尔时龙树亦以咒术化作一六牙白象。行池水上趣其华坐以鼻缴拔高举掷地。婆罗门伤腰委顿。归命龙树我不自量毁辱大师。愿哀受我启其愚蒙。有一小乘法师。常怀忿嫉。龙树问之言汝乐我久住世不。答言实不愿也。退入闲室经日不出。弟子破户看之遂蝉蜕而去。去世已来始过百岁。南天竺诸国。为其立庙敬奉如佛。其母树下生之。因字阿周陀那。阿周陀那树名也。以龙成其道故以龙配字号曰龙树也(依付法藏经即第十三祖三百余年任持佛法)。 龙树菩萨传(终) 现代汉语译本： 龙树（Nāgārjuna，菩萨名）呵斥道：‘你像畜生一样坐在地上，却想与我这位清净华上的大德智者争论。’当时，龙树也用咒术化作一头六牙白象，走在池水上，朝着婆罗门（Brahmin，印度教祭司）的莲花座而去，用鼻子卷起莲花座，将他高高举起， फिर 掷在地上。婆罗门摔伤了腰，倒在地上，向龙树求饶：‘我不自量力，诋毁了大师，希望您能慈悲接受我的忏悔，开启我的愚昧。’ 有一位小乘法师，常常心怀嫉妒。龙树问他说：‘你希望我长久住世吗？’他回答说：‘实在不希望。’ （龙树）退入安静的房间，过了几天都没有出来。弟子们打破门进去看，（发现龙树）已经像蝉蜕一样离世了。从他去世到现在，才过了一百多年，南天竺（位于今印度南部）的各个国家，为他建立庙宇，像佛一样敬奉他。他的母亲在树下生下了他，因此给他取名为阿周陀那（Ajita，含义为‘不败’）。阿周陀那是一种树的名字。因为龙成就了他的道业，所以用龙来配他的名字，号为龙树。（依据《付法藏经》，他是第十三祖，在三百年间任持佛法）。 《龙树菩萨传》（终）
English
English version: Nāgārjuna scolded: 'You sit on the ground like a beast, yet you dare to argue with me, a virtuous and wise man on the pure lotus seat.' At that time, Nāgārjuna also used magical powers to transform into a six-tusked white elephant, walking on the water towards the Brahmin's lotus seat, using its trunk to lift the lotus seat high and throw him to the ground. The Brahmin injured his waist and collapsed, begging Nāgārjuna for mercy: 'I overestimated myself and slandered the master. I hope you can mercifully accept my repentance and enlighten my ignorance.' There was a Hinayana (小乘) Dharma master who was often filled with jealousy. Nāgārjuna asked him, 'Do you wish for me to live long in this world?' He replied, 'I really do not wish for it.' (Nāgārjuna) retreated into a quiet room and did not come out for several days. The disciples broke down the door to look, (and found that Nāgārjuna) had departed like a cicada shedding its skin. It has only been a little over a hundred years since his death, and the various countries of South India (present-day southern India) have built temples for him, venerating him like a Buddha. His mother gave birth to him under a tree, so he was named Ajita (meaning 'invincible'). Ajita is the name of a tree. Because a dragon accomplished his path, the name was paired with 'dragon', so he was called Nāgārjuna. (According to the *Fu Fa Zang Jing*, he was the thirteenth patriarch, upholding the Buddha's Dharma for three hundred years). *The Biography of Nāgārjuna Bodhisattva* (End) --------------------------------------------------------------------------------