English
Then something happened. He recited mantras over water and washed the body with it, and the body came back to life. After that, when he came to his hometown, someone asked him 16-504 what had happened. They said, "The Brahmin Shangku has been dead for seven days, and his family is making offerings of household items to the Brahmins." When he came home, he thought maybe it was an illusion, so at first he didn't believe it. Later he believed it and became very happy. After that, he only sought the vidyā-mantra for subduing nāgas. Once, a woman working in the field recited a mantra, and a snake came from nowhere. It touched the foot of the woman's young son with its mouth, and the child immediately seemed to die. When the field work was finished, a snake came again, just lightly touched the young son's foot, and he came back to life. He recognized her as a ḍākiṇī, so he prostrated and requested her to teach him the vidyā-mantra. She said, "You are not a vessel for vidyā-mantra, and it is also difficult to find the samaya substance." She turned him away, but he persistently prayed, and she finally agreed. Then, he needed eight handfuls of milk porridge boiled from the milk of a pure black female dog as a samaya substance. After he found it, he requested the vidyā-mantra. She recited many mantras, and then made Shangku drink the milk porridge. Six handfuls filled him up, and he said he couldn't drink any more. She said, "If you don't drink it all, you will be killed by a snake in the first place, and then you will kill many people." She threatened him and forced him to drink, and he drank one more handful. No matter what he did, he couldn't drink the remaining handful. Then the ḍākiṇī said, "Didn't I say from the beginning that you are not a vessel? Now, you will be able to subdue seven kinds of nāgas and be able to control them as you wish, but you are not of the wealth-increasing lineage. Someday, you will be seized by a snake of the wealth-increasing lineage and die." After that, the Brahmin became very powerful and had great magical powers. He could command the nāgas to serve him, and he could do whatever beneficial or harmful things he wanted without any hindrance. Every day 16-505 he would have many Brahmins recite scriptures, give alms, and accumulate merit. Every night, he would go to the garden and enjoy the five sensual pleasures with the nāga women. He made the local
Chinese
在温达瓦尔达纳的一侧，用八种材料建造了至尊圣救度母的寺庙。进行了盛大的三宝供养。在某个时候，一个婆罗门放荡不羁地住着，不知道在龙女中有一个龙王诺尔嘉的侍女。她咬了他的额头逃走了。然后，她被任命为仆人，并被告知：当取回海里的泡沫时，不要回头看，不要听别人的话，不要向外说话。给了她快速行走的药，然后离开了。当她回来时，一个男人呼唤着她。当她听的时候，他说：“我是医生，能治愈所有的疾病和毒药。”当她回头看时，出现了一个拿着药器的婆罗门。他立刻说：“把你有什么药给我看看。”她指着海里的泡沫，他把它洒在地上，消失了。后来，她遇到了香库，并和他说话，他说：“和我一起把地扫干净。”当她去那里时，由于龙的神力，那个地方的海水涌出，她无法拿走。香库也去世了。像这样的婆罗门香库在印度南方卡甘德拉的地方建造了一座金翅鸟的佛塔石柱。仅仅是供养它，就能平息毒病，喝洗浴的液体并洗澡，就能消除龙病。婆罗门普尔布是古汝古列（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的种姓，成就了咒语。国王让他展示龙王塔克夏卡，他念诵古汝古列（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的咒语，把石头扔进海里，海沸腾了，国王和他的随从看到了从中间冒出的龙宫屋顶。由于龙的毒液，许多人和牲畜死亡，所以无法真正展示龙，又让它沉没了。那个婆罗门普尔布在奥提比沙的卡塔卡拉城建造了许多佛寺，也为许多僧侣设立了节日。国王倾向于佛教，之后达玛旃陀罗的侄子卡玛旃陀罗出现了。在他们统治期间，有导师噶觉年巴，导师达扬琼瓦，以及罗睺罗善的弟子罗睺罗协年，他的弟子是龙友。
English
On one side of Unda Wardhana, a temple of the supreme holy Tara was built with eight materials. Grand offerings were made to the Three Jewels. At one time, a reckless Brahmin was living, unaware that among the Naga women was a servant of the Naga King Norgyal. She bit his forehead and fled. Then, she was appointed as a servant and told: 'When retrieving the foam from the ocean, do not look back, do not listen to others, do not speak outwards.' She was given a substance for swift walking and then left. As she was returning, a man called out to her. When she listened, he said, 'I am a doctor, and I can cure all diseases and poisons.' When she looked back, a Brahmin appeared holding a vessel of medicine. He immediately said, 'Show me what medicine you have.' She pointed to the foam of the ocean, and he scattered it on the ground and disappeared. Later, she met Shangku and spoke with him, and he said, 'Come and sweep the ground with me.' When she went there, due to the magical power of the Nagas, the sea surged in that place, and she could not retrieve it. Shangku also passed away. Such a Brahmin, Shangku, erected a Garuda stupa stone pillar in the land of Kagandre in southern India. Merely making offerings to it would pacify poison diseases, and drinking and bathing in the liquid from the ablutions would cure Naga diseases. The Brahmin Purbu was of the Kuru Kulle (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) lineage, having accomplished the mantra. The king had him reveal the Naga King Takshaka, and as he recited the Kuru Kulle (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) mantra, he threw a stone into the sea, causing the sea to boil, and the king and his entourage saw the roof of the Naga palace emerging from the center. Because many people and livestock died from the Naga's venom, he could not truly reveal the Naga and caused it to sink again. That Brahmin Purbu built many Buddhist temples in the city of Kataka in Oti Bisha and also established festivals for many monks. The king was inclined towards Buddhism, and after him, Karma Chandra, the nephew of Dharma Chandra, appeared. During their reign, there were the teacher Ga'gyé Nyenpa, the teacher Tayang Chungwa, and Rahula Shyen, a disciple of Rahula Zangpo, whose disciple was Naga Friend.
Chinese
善知识们出现了，他们使大乘兴盛起来。然而现在在西藏有的《赞颂一百五十品》的注释作者，论师喜悦美名比陈那等后来的注释更清楚。这只是此时的那个和名字相同而已。国王桑结ཕྱོགས་的最后事业和，国王噶玛赞扎时期的故事，即第二十一（品）。 第二十二（品）。圣者无著昆仲时期发生的故事。 在那之后，国王噶玛赞扎执政时期，国王桑结ཕྱོགས་的儿子名为甚深ཕྱོགས་的，出现了一个掠夺五个王宫城市的人，执政了近四十年。在喀什米尔地区，出现了一个国王图如什喀的儿子，名为图如什喀，受到很多人尊敬，能见到忿怒尊甘露漩涡之面，寿命能活到一百五十年，执政也约一百年。他将喀什米尔、吐火罗和伽色尼等地全部纳入统治之下，举行了一次供养三宝的法会。尤其是在伽色尼地区，建造了一座供奉着佛牙的巨大佛塔，并任命了比丘父母和优婆塞父母各一千人作为供奉佛塔的执行者。建造了无数的佛像。有一位名叫比丘ཛཱི་ཝ་ཀ་ར་的人和一位名叫优婆塞ཆོས་འཕེལ་的人，被五千比丘和五千优婆塞围绕着，修习般若波罗蜜多的意义，以成就如来而使之欢喜，出现了许多具有神通的比丘和优婆塞。使十种正法行为非常兴盛。国王甚深ཕྱོགས་登上王位十二年后，国王噶玛赞扎去世。他的儿子བྲྀཀྵ་ཙནྡྲ་被任命为国王，但权力很小，奥迪萨的国王名为ཛཱ་ལེ་རུ་ཧ་的统治了大部分东方。在那些国王时期，是比丘大德阿罗汉晚年时期，也是圣者无著行利益众生事业的时期，论
English
The virtuous friends appeared, and they made the Mahayana flourish. However, the commentator of the 'Praise in One Hundred and Fifty Verses' that exists in Tibet now, the teacher Delightful Fame, is clearer than the later commentaries of Dignāga and others. This is just the same name as that one at that time. The final activities of King Sangye Phak and the story of the time of King Karma Chandra, that is the twenty-first. The twenty-second. The story of what happened during the time of the brothers of the noble Asanga. After that, during the time when King Karma Chandra was ruling the kingdom, a son of King Sangye Phak named Profound Direction appeared, who was one who plundered five palace cities, and he ruled for nearly forty years. In the land of Kashmir, a son of King Turushka named Turushka, who was revered by many, who could see the face of the wrathful nectar swirl, who could live to be one hundred and fifty years old, and who also ruled for about one hundred years, appeared. He brought all of Kashmir, Tokharistan, and the land of Ghazni and so forth under his dominion, and held a Dharma assembly offering to the Three Jewels. In particular, in the land of Ghazni, he built a great stupa in which the Buddha's tooth resided, and appointed one thousand monks and nuns and one thousand male and female lay practitioners as the performers of offering to the stupa. He built countless images. There was a monk named Jīvaka and a lay practitioner named Chöpel, surrounded by five thousand monks and five thousand lay practitioners, meditating on the meaning of the Perfection of Wisdom, pleasing the Tathagata by accomplishing him, and many hundreds of monks and lay practitioners with miraculous powers also appeared. He made the ten virtuous actions very flourish. When King Profound Direction had been enthroned for twelve years, King Karma Chandra passed away. His son Vriksha Chandra was appointed as king, but his power became small, and the king of Oḍiśa named Jāleruha controlled most of the east. During the time of those kings, it was the time of the end of the life of the great monk Arhata, and it was also the time when the noble Asanga was doing the work of benefiting beings, the treatise.
Chinese
阿阇黎世亲和，佛陀奴以及，僧伽奴等诸位的壮年时期。阿阇黎龙友长久住世，他的弟子中也出现了名为僧伽守护者的人。直到这个时期，密咒无上瑜伽的法，对于那些具有福分的人来说，并非没有流传。因为在早期大乘佛法兴盛之后不久，就出现了成百上千的持明者，以及在乌仗那国，所有众生都获得了持明者的地位，他们也大多依赖于无上道。然而，那些秘密的主尊等，对一百或一千等有缘者同时显现，并宣说了密咒的法门。他们全部都化为虹身，之后也没有留下任何教导。因为以前的人们非常精进地修行并守护秘密，因此在他们没有成就持明者之前，没有人知道他们修持密咒。当有人带着巨大的神通飞向天空或消失不见时，人们才会惊呼：‘啊呀，那些人是密咒的修行者啊！’之后才逐渐被人们所了解。因此，阿阇黎通过传承的顺序向弟子传授的也只有少许。从大乘佛法兴盛时起，修持事部和行部的密咒续部的人非常多，但因为非常隐秘且是修行，所以除非是修持密咒本身，否则没有人知道该如何修持。因此，事业和成就都能毫不费力地成就。萨ra哈和，龙树父子，以及成就者夏瓦里巴之间，从传承到传承地接受加持，这是显而易见的。除此之外，更早的阿阇黎们安住于无上密咒的传承中，这种情况并不多见。虽然从《行集灯》中引用的莲花金刚和甘波拉巴也出现了，但最初似乎并没有去往圣地印度的举动，之后的历史也没有见到。因此，大婆罗门和龙树父子等所著的
English
The time of life of master Vasubandhu, Buddha Servant, and Sangha Servant, etc., was in their prime. There also appeared a disciple of the long-lived master Nagarjuna, named Sangha Protector. Until this time, the Dharma of Anuttarayoga Tantra was not unknown to those who had the fortune for it. Because not long after the early flourishing of Mahayana Dharma, there appeared hundreds of thousands of Vidyadharas, and in the country of Oddiyana, all beings attained the state of Vidyadhara, and they mostly relied on the unsurpassed path. However, those lords of secrets, etc., simultaneously revealed themselves to a hundred or a thousand fortunate ones, and taught the Mantrayana. All of them transformed into rainbow bodies, and afterwards, no instructions were left behind. Because the former beings practiced very diligently and guarded secrets, therefore, until they had not attained Vidyadhara, no one knew that they practiced secret mantras. When someone ascended into the sky with great miracles or became invisible, people would exclaim: 'Alas, those are practitioners of mantras!' Only then would they gradually become known. Therefore, the transmission from master to disciple in the order of lineage was also only a little. Although there were many who practiced the Kriya and Charya Tantras from the time of the flourishing of Mahayana Dharma, because it was very secret and a practice, no one knew how to practice it unless they were practicing the secret mantra itself. Therefore, actions and siddhis are accomplished without any hindrance. It is evident that the blessings were received from lineage to lineage between Saraha, Nagarjuna and his son, and the Siddha Shavaripa. Apart from that, it is not often seen that the earlier masters resided in the lineage of Anuttara Tantra. Although Padmavajra and Kambalapa, who were cited from the Compendium of Practices Lamp, also appeared, it seems that initially there was no movement to go to the holy land of India, and the later history is not seen. Therefore, the works of the great Brahmin and Nagarjuna and his son, etc.