English
Many stupas were built, And the foundation of Dharma was also established. During the reign of this king, the accomplished Goraksha appeared. The detailed history of Acharya Amarashiddhi has not been heard. Let's learn a little from other sources. It is said that Rinchen Drak (Ratnakirti) wrote a commentary on the Madhyamakavatara. Vasubandhu also wrote a commentary on the Abhidharmakosha. This is the one who wrote the "Wheel of the Differences of the Eighteen Schools." Until the great scholar Vasubandhu lived, the eighteen schools were still relatively complete. In the past, when enemies of the teachings appeared, they declined, and some schools became very few. During those times, due to the reasons for disputes and accidental opportunities, various abilities arose. From the Mahasanghika, the Eastern Mountain School, the Western Mountain School, and the Snow Mountain School disappeared. From the Sarvastivada, the Kashyapiya and the Sautrantika disappeared. From the Sthavira, the Mahavihara and the Bahushrutiya, the Dharmaguptaka disappeared, and the rest are still flourishing. Thus, although the practice teachings of the Shravakas seemed to decline after five hundred years, the sectarian adherents of the Shravaka vehicle are still very numerous to this day. Some writers of Dharma history say that the Shravaka school became extinct not long after the Mahayana flourished. Since the establishment of the Mahayana school, the power of the Shravakas has become smaller and smaller. The idea that there is little or no Shravaka sectarianism at this time is baseless nonsense. It is amazing that one is not even slightly certain about a sect, yet pretends to be certain and shows it to others and writes it in books. The glorious Dharmakirti, all the previous scholars said that he was born in a place called "King's Crest Jewel" in the south. Although no place with that name has been found today, the birthplace of Dharmakirti is said to be in the land of Trimalaya, both internally and externally, so that place must have been called King's Crest Jewel in the past. He 16-565 was born around the time when King Simha V and King Prabha, etc., ascended the throne. His father was of the Brahmin caste.
Chinese
彼于异教徒中，生于名为萨若难陀者之子。自幼智慧超群，精通工巧明、吠陀及其分支、医方明、声明，以及所有异教徒之宗义。十六或十八岁左右，精通所有异教徒之宗义。一次，婆罗门们正极力赞扬他。他看到了一些佛经，发现自己的导师有缺点，经论非常不合理，而佛陀和正法却恰恰相反，于是生起极大的信心，转为佛教的居士。婆罗门们问他原因，他赞美佛陀，因此被他们逐出家门。之后，他前往中部地区（古印度中部地区），从法护论师处出家，精通所有三藏。能背诵五百部经部和陀罗尼咒语的总集。虽然听了很多因明论著，但智慧仍不满足。从功德方论师的弟子自在军处听了一遍《集量论》，便与自在军相等。听了第二遍，便与功德方相等。听第三遍时，自在军论师也发现他对功德方的意旨尚未完全领会，有些地方有错误，于是向论师本人请教，论师非常高兴，说：“你与功德方相等，能驳斥所有错误的宗义，也请你作《集量论》的注释吧！”于是从论师处获得了许可。在那里，他又从密咒金刚阿阇黎处如法接受灌顶，修持本尊，黑汝嘎现身，问他想要什么。他回答说：“我想要完全战胜一切。”黑汝嘎说了“ཧ་ཧ་ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哈哈吽”，随即隐没不见。之后，他持续不断地作赞颂。关于这位论师的金刚阿阇黎，有人说是达日迦巴，有人认为是金刚铃论师，但据说登吉的说法更合理。这位论师的吉祥……
English
Among the heretics, he was born as the son of one named Saro-nanda. From a young age, he possessed extraordinary intelligence and became proficient in the arts and crafts, the Vedas and their branches, medicine, grammar, and all the tenets of the heretics. By the age of sixteen or eighteen, he had become highly skilled in all the doctrines of the heretics. Once, the Brahmins were praising him greatly. When he saw some Buddhist scriptures, he realized that his own teacher had flaws and that the treatises were very unreasonable, while the Buddha and the Dharma were the opposite. He developed great faith and converted to the lay vows of Buddhism. When the Brahmins asked him the reason, he praised the Buddha, and they expelled him from their midst. After that, he went to the central region (of ancient India) and took ordination from the master Dharma-protector, becoming proficient in all three baskets (Tripitaka). He could recite from memory five hundred collections of sutras and dharani mantras. Although he listened to many treatises on logic, his wisdom was not satisfied. After listening to the *Compendium on Valid Cognition* once from Ishvara Sena, a disciple of Dignaga, he became equal to Ishvara Sena himself. After listening a second time, he became equal to Dignaga. When he listened a third time, the master Ishvara Sena also realized that he had not fully understood Dignaga's intention and that there were some errors. So he asked the master himself, who was very pleased and said, "You are equal to Dignaga, able to refute all erroneous tenets. Please also write a commentary on the *Compendium on Valid Cognition*!" Thus, he received permission from the master. There, he also received proper initiation from a Vajra Acharya of mantra and practiced the chosen deity. Heruka appeared to him and asked what he desired. He replied, "I wish to be completely victorious over all directions." Heruka said, "ཧ་ཧ་ཧཱུཾ་（Tibetan, Devanagari, Romanized Sanskrit, meaning Ha Ha Hum）," and immediately disappeared. After that, he continuously composed praises. Regarding this master's Vajra Acharya, some say it was Darikapa, others think it was Vajra-ghanta, but it is said that Dengi's explanation is more reasonable. This master's glorious...
Chinese
据说他还创作了一种名为“欧尔洛总持”的修法。据说金刚萨埵的修法是由卢伊巴所作，据说也是这位导师所作。之后，他想学习外道的宗义密语，便伪装成乞丐的模样，前往南方地区。他打听谁最精通外道宗义，有人说：“精通所有宗义，无人能及的，是婆罗门青年罗拉。”西藏称此人为“青年玛莲”，可能是因为不理解“鸠摩罗莉拉”（梵文天城体：कुमारलीला，梵文罗马拟音：kumāralīlā，汉语字面意思：童子嬉戏）之意，或是因文字错误而导致的翻译错误。虽然有人说他是法称的舅舅，但在印度却从未听说过。关于窃取宗义密语时，讲述的婆罗门妻子的脚趾上系绳子的故事，印度人也未曾听闻，即使是真的，也有些不同。在那里，青年罗拉比国王拥有更大的权势，拥有丰饶的稻田、牛、许多水牛、五百个男仆、五百个女仆，以及许多以乳酪为生的家畜。因此，导师也住在那里，所有内外事务，五十个男仆和五十个女仆的工作，都由导师一人完成，青年罗拉和他的妻子非常高兴。青年罗拉问：“你想要什么？”导师回答说：“我想听闻宗义。”青年罗拉也允许那些向弟子传授知识的人听闻。有些密语只传给儿子和妻子，导师通过工作使那些人（的儿子和妻子）高兴，向他们询问，从而得知了密语。在那里，他了解了所有宗义的要点，以及如何反驳的方法，全部掌握之后，导师开始考虑如何向其他弟子传授知识的报酬。在那里，他新学了知识，并全部计算了报酬，心想婆罗门贪财，如果不给报酬就会有罪过。于是，他拿出了之前给他的五百帕纳的手工费，还从住在那个方向的夜叉那里取了七千金币。他把金子给了青年罗拉，用银子为婆罗门们举办了盛大的宴会。
English
It is said that he also composed a practice called "Orlo Total Holding." It is said that the Vajrasattva practice was composed by Lui-pa, and it is said that this teacher also composed it. After that, he wanted to learn the secret words of the heretical tenets, so he disguised himself as a beggar and went to the southern region. He asked who was most proficient in the heretical tenets, and someone said, "The one who is proficient in all tenets and unmatched in competition is the young Brahmin Rola." The Tibetans call this person "Young Malen," which may be because they did not understand the meaning of "Kumaralila" (Sanskrit Devanagari: कुमारलीला, Sanskrit Romanization: kumāralīlā, Chinese literal meaning: Child's Play), or it may be a translation error due to a mistake in the text. Although some say he was Dharmakirti's uncle, he was never heard of in India. Regarding the story of tying a rope to the toe of the Brahmin's wife when stealing the secret words of the tenets, the Indians have never heard of it, and even if it is true, it is somewhat different. There, the young Rola had obtained greater power than the king, possessing abundant rice fields, cattle, many buffaloes, five hundred male servants, five hundred female servants, and many livestock that lived on cheese. Therefore, the teacher also lived there, and all internal and external affairs, the work of fifty male servants and fifty female servants, were all completed by the teacher alone, and the young Rola and his wife were very happy. The young Rola asked, "What do you want?" The teacher replied, "I want to hear the tenets." The young Rola also allowed those who taught knowledge to the disciples to listen. Some secret words were only passed on to sons and wives, and the teacher made those people (sons and wives) happy through work, and asked them, thereby learning the secret words. There, he understood all the key points of the tenets, and after mastering all the methods of how to refute them, the teacher began to consider the rewards for teaching knowledge to other disciples. There, he newly learned knowledge and calculated all the rewards, thinking that Brahmins are greedy for money, and if they are not given rewards, they will be guilty. So, he took out the five hundred panas of hand money that had been given to him before, and also took seven thousand gold coins from a yaksha living in that direction. He gave the gold to the young Rola, and used the silver to hold a grand banquet for the Brahmins.
Chinese
于是，就在那天晚上逃走了。那里有个叫做迦迦古哈的大集市，连带着一座宫殿。国王名叫德如玛日布，他在那里贴出告示，说谁想来辩论。于是，持胜论派的婆罗门迦那笈多，以及其他持有六种见解的五百人聚集在一起，争论了三个月。渐渐地，这五百人全部被驳倒，皈依了佛教。国王掌握了权力，让他们中的大约五十个富有的婆罗门各自建立一座佛教寺庙。年轻的罗拉听说了这件事，非常生气，带着五百个婆罗门前来辩论。他对国王说：“如果我赢了，就摧毁法称（Dharmakīrti）的声誉！如果法称赢了，就杀了我！”。尊者（法称）说：“如果年轻的罗拉赢了，我这个外道是留下呢？杀掉呢？打一顿呢？还是囚禁起来，这都由国王您决定。如果我赢了，就不要杀死年轻的罗拉，而是要让他皈依佛教。”于是，他们以佛法为证人，开始辩论。年轻的罗拉的五百个独特的誓言，每一个都被用一百种智慧的方式驳倒了。于是，年轻的罗拉也开始供养佛教徒。那五百个婆罗门也认识到只有佛教才是合理的，于是都出家加入了佛教。此外，还有裸体外道帕拉胡普拉底，行为外道布让嘎拉古哈，婆罗门鸠摩罗难陀，以及外道辩论的首领迦那达罗如等等，还有住在毗伽陀山的所有的论敌，都被驳倒了。之后，他又去了德瓦波里的地方，在那里张贴告示说：“这里有谁能辩论吗？”大多数外道都逃跑了，一些人承认他们无法辩论。于是，他在那里恢复了所有以前衰败的佛法基础，并在僻静的森林里禅修。那时，有人送信来说，在强大的那烂陀寺，桑伽罗阿阇梨正在辩论。
English
Then, he fled that very night. There was a large market called Kaka Guha there, along with a palace. King Druma Ripu was there, and he posted a notice saying, "Who wants to debate?" Then, the Brahmin Kana Gupta, who held the Vaisheshika school, and about five hundred others who held the six views gathered and argued for three months. Gradually, all five hundred were refuted and converted to Buddhism. The king took power and had about fifty wealthy Brahmins each build a Buddhist temple. When the young Rola heard about this, he became very angry and came to debate with five hundred Brahmins. He proclaimed to the king, "If I win, destroy the reputation of Dharmakīrti! If Dharmakīrti wins, kill me!" The master (Dharmakīrti) said, "If the young Rola wins, should I, a heretic, stay? Be killed? Be beaten? Or be imprisoned? The king himself knows. If I win, the young Rola should not be killed, but he should be converted to Buddhism." Then, they set up the Dharma as a witness and began to debate. Each of the young Rola's five hundred unique vows was refuted with a hundred kinds of wisdom. Then, the young Rola also began to offer to Buddhists. The five hundred Brahmins also realized that only Buddhism was reasonable, and they all renounced and joined Buddhism. Furthermore, the naked heretic Parahu Prati, the behavioral heretic Bhringkara Guhya, the Brahmin Kumara Nanda, and the leader of heretical debates, Kana Daroru, and all the opponents living in the vicinity of the Vibhidaka mountain were also refuted. Later, he went to the land of Dvāravatī, where he proclaimed, "Who here is able to debate?" Most of the heretics fled, and some admitted that they could not debate. Then, he restored all the former ruined foundations of the Dharma there and meditated in secluded forests. At that time, a message was sent saying that in the powerful Nalanda, Samgara Acarya was debating.