Chinese
从清净夜叉那里取了财物，建立了许多佛法基础。 之后又来到赡部洲的南方区域。 在婆罗门至胜贪的寺庙里，也看到了龙听声音的布置，以及龙希夏所作的《波你尼》的注释。 他批评说，注释应该是词语少、意义多、不重复、完整的东西，而龙却非常愚昧，词语多、意义少、重复、不完整。 因此，他为了注释《波你尼》的意义，创作了包括支分的《旃陀罗声明论》。 那部论典中说：“简略、清晰、广大、完整。” 这也是对龙的讽刺。 之后，他来到智慧的来源吉祥那烂陀寺。 在那烂陀寺，能忍受与外道辩论的班智达们在铁栅栏外面讲法，不能忍受的则在里面讲法。 当时，担任堪布的月称在外边讲法的地方，旃陀罗·古弥站立着。 想要辩论的人就那样做，否则要么不听，要么恭敬地听。 在那里，月称心想他是否是辩论的对手，便问：“你从哪里来？” 他回答说：“从南方来。” 月称问他懂什么佛法，他回答说：“懂《波你尼》声明论、《一百五十赞》和《名号真实义品》这三部。” 月称虽然口头上谦虚地说：“这个人只会这三部论典。” 但实际上已经默认了他精通声明论、经部和密咒的一切，于是月称心想他是否是旃陀罗·古弥，便问了他。 他回答说：“世间上是这样称呼我的。” 月称说：“那么，大智者像从天而降一样光临，这可不好，僧团应该迎接你，所以你先到城里去吧。” 旃陀罗·古弥说：“我只是居士，僧团怎么能迎接我呢？” 月称说：“这有个办法，迎请一尊圣者文殊菩萨像，你为他摇拂尘，僧团就等于迎接了文殊菩萨像。” 后来，按照那样做了，在三辆车中，中间的车上安放着圣者文殊菩萨像，右边是月称摇拂尘，左边是旃陀罗·古弥摇拂尘，前面由僧团迎接，无数的人前来观看。 导师旃陀罗·古
English
Having taken wealth from the pure Yaksha, he established many foundations of Dharma. Afterwards, he came to the southern region of Jambudvipa. In the temple of the Brahmin Supreme Desire, he also saw the arrangement for the Nagas to listen to sounds, and the commentary on Pāṇini made by the Naga Śeṣa. He criticized that a commentary should be something with few words, many meanings, non-repetitive, and complete, but the Nagas are extremely ignorant, with many words, few meanings, repetitive, and incomplete. Therefore, in order to comment on the meaning of Pāṇini, he composed the Cāndra Vyākaraṇa, including its branches. In that treatise, it is said, "Brief, clear, vast, complete." This is also a satire on the Nagas. Then, he came to the glorious Nālandā, the source of knowledge. At Nālandā, the paṇḍitas who could endure debate with heretics taught Dharma outside the iron fence, while those who could not endure taught inside. At that time, the abbot, Candrakīrti, was teaching Dharma outside, and Candra Gomin stood there. Those who wanted to debate would do so, otherwise they would either not listen or listen respectfully. There, Candrakīrti wondered if he was a debating opponent and asked, "Where do you come from?" He replied, "From the south." When asked what Dharma he knew, he replied, "I know the Pāṇini grammar, the Hundred and Fifty Praises, and the True Name Recitation, these three." Although Candrakīrti verbally humbled himself, saying, "This person only knows these three treatises," he had already implicitly acknowledged that he was proficient in all of grammar, Sutra, and Mantra. So Candrakīrti wondered if he was Candra Gomin and asked him. He replied, "That is how I am known in the world." Candrakīrti said, "Then, it is not good for a great scholar to come down from the sky like this. The Sangha should welcome you, so please go to the city for a while." Candra Gomin said, "I am just a layperson, how can the Sangha welcome me?" Candrakīrti said, "There is a way. We will invite an image of the noble Mañjuśrī, and you can wave a fan for him. The Sangha will then be welcoming the image of Mañjuśrī." Later, they did as he said. In the three chariots, the image of the noble Mañjuśrī was placed in the middle chariot, Candrakīrti waved a fan on the right, Candra Gomin waved a fan on the left, and the Sangha welcomed them from the front. Countless people came to watch. The teacher Candra Go
Chinese
弥拉的雕像显现为真实文殊，文殊菩萨虽受到十方如来无数的赞颂，即便如此。在赞颂时，文殊菩萨的雕像面朝后方显现并倾听，人们说：『那个雕像就是这样做的。』因此，它被称为圣者倾听者。在那里，旃扎果弥的信仰力量增长，在没有拉动马车牵引绳的情况下，月称先走了，（旃扎果弥认为）这是傲慢，月称需要说：『我要辩论。』在那里，旃扎果弥依赖无著的传统，采取了唯识的立场。月称则依赖龙树的论典，由佛护等解释，采取了主张无自性的立场。他们进行了长达七年的辩论。为了观看那场辩论，许多人经常聚集，甚至村里的男孩和女孩也略懂一二，唱道：『唉呀，圣者龙树的论典，对某些人是药，对某些人是毒。无敌圣者无著的论典，对所有众生都是甘露。』之后，当辩论接近尾声时，旃扎果弥住在一个圣观世音的寺庙里。月称说：『今天辩论中提出的许多问题的答案，今晚我将请示圣观世音，明天再回答。』月称无法回答那些问题。像这样过了几个月，月称心想：『这个人一定有老师教他辩论。』于是他跟踪旃扎果弥，跟着他到了寺庙。他在门外偷听，圣观世音的石像正在给旃扎果弥讲法，像老师教导学生一样传授知识。月称打开门说：『难道圣者对我不公平吗？』就在那一刻，石像变成了石头，只有正在讲法的指头还竖立着，因此被称为圣者竖指。从那时起，辩论自然平息。月称拼命地向观世音祈祷，在梦中（观世音）说：『你已经被文殊加持了，不需要我再加持了，去向旃扎果弥', "english_translation": "The statue of Mila appeared as the actual Manjushri. Although Manjushri is praised by countless Tathagatas of the ten directions, even so. While praising, the statue of Manjushri turned its face backward and listened, so people said, 'That statue does this.' Therefore, it became known as the Holy Listener. There, Chandragomi's faith grew stronger. Without pulling the chariot's reins, Chandrakirti went ahead, (Chandragomi thought) this is arrogance, Chandrakirti needed to say, 'I will debate.' There, Chandragomi relied on the tradition of Asanga and took the position of Vijnanavada (Consciousness-only). Chandrakirti relied on Nagarjuna's treatises, explained by Buddhapalita and others, and took the position of asserting no self-nature. They engaged in debate and refutation for seven years. To watch that debate, many people gathered constantly, even the village boys and girls knew a little and sang, 'Alas, the treatise of the Holy Nagarjuna, for some it is medicine, for some it is poison. The treatise of the invincible Holy Asanga, for all beings it is nectar.' After that, when the debate was nearing its end, Chandragomi was staying in a temple of the Holy Avalokiteshvara. Chandrakirti said, 'The answers to many questions raised in today's debate, tonight I will ask the Holy Avalokiteshvara and answer tomorrow.' Chandrakirti was unable to answer those questions. After many months like this, Chandrakirti thought, 'This person must have a teacher who teaches him debate.' So he followed Chandragomi, following him to the temple. He eavesdropped outside the door, and the stone statue of the Holy Avalokiteshvara was teaching Chandragomi the Dharma, imparting knowledge like a teacher teaching a student. Chandrakirti opened the door and said, 'Is the Holy One unfair to me?' At that moment, the stone statue turned into stone, only the finger that was teaching remained raised, so it became known as the Holy Raised Finger. From that time on, the debate naturally subsided. Chandrakirti prayed desperately to Avalokiteshvara, and in a dream (Avalokiteshvara) said, 'You have already been blessed by Manjushri, there is no need for me to bless you again, go to Chandragomi.'
English
The statue of Mila appeared as the actual Manjushri. Although Manjushri is praised by countless Tathagatas of the ten directions, even so. While praising, the statue of Manjushri turned its face backward and listened, so people said, 'That statue does this.' Therefore, it became known as the Holy Listener. There, Chandragomi's faith grew stronger. Without pulling the chariot's reins, Chandrakirti went ahead, (Chandragomi thought) this is arrogance, Chandrakirti needed to say, 'I will debate.' There, Chandragomi relied on the tradition of Asanga and took the position of Vijnanavada (Consciousness-only). Chandrakirti relied on Nagarjuna's treatises, explained by Buddhapalita and others, and took the position of asserting no self-nature. They engaged in debate and refutation for seven years. To watch that debate, many people gathered constantly, even the village boys and girls knew a little and sang, 'Alas, the treatise of the Holy Nagarjuna, for some it is medicine, for some it is poison. The treatise of the invincible Holy Asanga, for all beings it is nectar.' After that, when the debate was nearing its end, Chandragomi was staying in a temple of the Holy Avalokiteshvara. Chandrakirti said, 'The answers to many questions raised in today's debate, tonight I will ask the Holy Avalokiteshvara and answer tomorrow.' Chandrakirti was unable to answer those questions. After many months like this, Chandrakirti thought, 'This person must have a teacher who teaches him debate.' So he followed Chandragomi, following him to the temple. He eavesdropped outside the door, and the stone statue of the Holy Avalokiteshvara was teaching Chandragomi the Dharma, imparting knowledge like a teacher teaching a student. Chandrakirti opened the door and said, 'Is the Holy One unfair to me?' At that moment, the stone statue turned into stone, only the finger that was teaching remained raised, so it became known as the Holy Raised Finger. From that time on, the debate naturally subsided. Chandrakirti prayed desperately to Avalokiteshvara, and in a dream (Avalokiteshvara) said, 'You have already been blessed by Manjushri, there is no need for me to bless you again, go to Chandragomi.'
Chinese
据说稍微加持了一下。普遍来说，就流传着这么多。密集金刚的圣众们说，再次祈请显现尊容，（答复）修习密集金刚。修习了七天，据说在坛城的西门内，亲眼见到了圣观世音菩萨，身色红色，如红珊瑚堆般鲜红。之后在那烂陀寺安住，传授了许多佛法。看到月称论师所著的名为《普贤》的论典，文句优美，得知自己所著的声明论典不佳，心想不会利益众生，就把它扔进了井里。尊者圣救度母说：你的这部论典，是以利益他人的善良之心所著，未来将对众生非常有益。而月称是因学者的傲慢所驱使，对他人利益甚微。因此，把书从井里取出来吧！如预言般取出后，仅仅喝了那井里的水，就变得智慧广大。旃陀罗波从那时到现在非常兴盛，内外一切都在学习，而《普贤》不久就衰落了，现在连样本也看不到了。在那里还创作了一百多种工艺学，以及声明学、因明学、医学、诗学、戏剧、词藻学、诗歌、星算学等论典。给学生们主要讲授这些的时候，圣救度母说：读诵《十地经》、《月灯经》、《树庄严经》和《入楞伽经》，以及诸佛之母（般若波罗蜜多经）啊！恶劣的诗学对你有什么用？因此，对外道的学问讲授得很少，总是不断地为他人讲授那五部奇妙的经典。自己也每天念诵。还为那些经典各自撰写了意义概要的论典。总的来说，前后所著的，有赞颂一百零八部，内学论典一百零八部，外道论典一百零八部，工艺学一百零八部，据说还创作了四百三十二部细小的零散作品。名为普拉底巴玛丽。
English
It is said that he blessed it a little. Generally, that's how much it is known. The noble assembly of Guhyasamaja said, "We beseech you to show your face again." (He replied,) "Meditate on Guhyasamaja." After meditating for seven days, it is said that within the western gate of the mandala, he directly saw the noble Avalokiteśvara, whose body was red, as red as a heap of red coral. After that, he stayed at the place of Nālandā and taught much Dharma. When he saw the well-composed verses of the treatise called "Samantabhadra" composed by Chandrakirti, he realized that his own treatise on grammar was not good. Thinking that it would not benefit beings, he threw it into a well. The venerable noble Tārā said, "This of yours was done with a good mind of benefiting others, so in the future it will be very beneficial to sentient beings. But Chandrakirti is overwhelmed by the pride of a scholar, so his benefit to others will be small. Therefore, take the book out of the well!" As predicted, he took it out, and just by drinking the water from that well, great wisdom arose. From then until now, Chandrapa has been very prosperous, and everyone studies both internal and external subjects. But "Samantabhadra" will soon decline, and now even a sample is not visible. There, he also composed a hundred kinds of treatises on crafts, as well as grammar, logic, medicine, poetics, drama, lexicography, poetry, astrology, and so on. When he mainly taught these to the students, the noble Tārā said, "Read the 'Ten Bhumis Sutra,' the 'Moon Lamp Sutra,' the 'Tree Ornament Sutra,' and the 'Entering Lanka Sutra,' as well as the mother of the Buddhas (the Prajñāpāramitā Sutra)! What use do you have for bad poetry?" Therefore, he taught little of the knowledge of external subjects, and he always taught those five wonderful sutras to others without interruption. He himself also recited them every day. He also composed a treatise summarizing the meaning of each of those sutras. In general, he composed one hundred and eight praises, one hundred and eight treatises on internal knowledge, one hundred and eight treatises on external subjects, and one hundred and eight treatises on crafts, as well as four hundred and thirty-two small miscellaneous works. He was called Pratīpamāli.