Chinese
所有声音都像乐神的歌声或者非人（མིའམ་ཅི，人和非人之间的一种生物）的声音一样，声音美妙动听，传遍无数由旬的地方。当时，名为“不死”的大梵天居住在梵天城，他听到了这个声音。一千年来，他一边观看海浪，一边品尝着对声音的喜悦，沉浸其中。那时，三界的声音汇聚在一起，诞生了一位极其美丽的女神，她在地下、地上、天上三个世界里无与伦比。海洋是这位女神的母亲。梵天的想法是父亲的种子。各种声音是母亲的微尘。因为这些都具备了，所以她被称为海生女、海之女、梵天之女和声音女神。南方的海洋是阎罗法王居住的地方，所以她也被称为阎罗的姐妹。之后，当这位女神在天空中央时，如果众生都安住于真理、苦行、慈悲和无害之中，这位女神就会高兴地跳舞，那时，一切有情无情之物都会发出无数悦耳的声音，有情众生感到舒适安逸，智慧增长，美妙的声音会自然地表达出无数的意义。如果天神、夜叉、人类和龙族行为不正，这位女神也会背离，那时，所有的声音都会消失，所有的人都会含糊不清地说着话。那时，她被称为妙音天女。她对真理、戒律和远离伤害的人们非常有利。她不喜欢与此相反的人。这也是从那时起流传下来的说法。许多声音女神从她的身体化现出来，为了利益众生而行事。如果出现一位极其广布的声音女神，所有的众生都会变成智者。由于共同业力的原因，在化现出八万四千位女神之际，因为心意扰乱而中断了，据说这就是世间智者稀少的原因。关于她的故事有很多都记载在林伽和摩根德的古代传说中，这里不再赘述。在婆罗门教的经典中，二十四位作者中，说话者是……
English
All sounds were like the songs of the Gandharvas or the voices of beings between humans and non-humans (Mi'am Chi), with beautiful and pleasing sounds that spread across countless yojanas. At that time, the great Brahma named "Undying" lived in the city of Brahma and heard that sound very clearly. For a thousand years, he watched the ocean waves and indulged in the joy of that sound. At that time, the sounds of the three realms gathered together, and a goddess of extreme beauty was born, unparalleled in the three worlds of the underworld, the earth, and the heavens. The ocean is the mother of this goddess. Brahma's thought is the seed of the father. The various sounds are the dust of the mother. Because these were all complete, she was known as the Ocean-born, the Daughter of the Ocean, the Daughter of Brahma, and the Goddess of Sound. The southern ocean is the place where Yama, the King of Dharma, resides, so she is also known as the Sister of Yama. Thereafter, when this goddess was in the center of the sky, if all beings dwelt in truth, austerity, compassion, and non-harm, the goddess would dance with joy, and then all sentient and non-sentient things would emit countless pleasing sounds, sentient beings would feel comfortable and at ease, their wisdom would increase, and the beautiful sounds would naturally express countless meanings. If gods, yakshas, humans, and nagas behaved improperly, the goddess would also turn away, and then all sounds would disappear, and all people would speak indistinctly. At that time, she was known as Saraswati. She is very favorable to those who uphold truth, discipline, and refrain from harm. She does not like those who are contrary to this. This is also a saying that has been passed down since then. Many goddesses of sound emanated from her body to act for the benefit of sentient beings. If an extremely widespread goddess of sound were to appear, all beings would become wise. Due to the cause of common karma, at the juncture of emanating eighty-four thousand goddesses, it was interrupted due to mental disturbance, and it is said that this is the reason why there are few wise people in the world. There are many stories about her recorded in the ancient legends of Linga and Markandeya, which will not be elaborated here. In the Brahmanical scriptures, among the twenty-four authors, the speaker is...
Chinese
认为是语言的作者是妙音天女。 其中，被称为萨拉斯瓦蒂（梵文天城体：सस्स्वती，梵文罗马拟音：sarasvatī），萨拉（梵文天城体：सर，梵文罗马拟音：sara）是湖泊，苏蒂（梵文天城体：सुती，梵文罗马拟音：sutī）是女儿，在苏（梵文天城体：सु，梵文罗马拟音：su）和蒂（梵文天城体：ती，梵文罗马拟音：tī）之间突然插入萨（梵文天城体：स，梵文罗马拟音：sa）和阿（梵文天城体：आ，梵文罗马拟音：ā），变成了斯瓦斯蒂（梵文天城体：स्वास्ती，梵文罗马拟音：svāstī）。 湖泊所生或海洋的女儿。 斯瓦拉斯瓦斯蒂（梵文天城体：स्वरस्वस्ती，梵文罗马拟音：svarasvastī）。 妙音天女是，斯瓦（梵文天城体：स्वर，梵文罗马拟音：svara，声音）是声音，瓦蒂（梵文天城体：वती，梵文罗马拟音：vatī）是具有，是女性的意思。 紧喉音变成了萨（梵文天城体：स，梵文罗马拟音：sa）。 斯瓦拉斯瓦蒂（梵文天城体：स्वरस्वती，梵文罗马拟音：svarasvatī），或者加上萨（梵文天城体：स，梵文罗马拟音：sa），斯瓦拉斯瓦斯蒂（梵文天城体：स्वरस्वस्ती，梵文罗马拟音：svarasvastī）。 这样说。 这样说来，这部论典的作者就是薄伽梵母。 关于声音的历史，将在其他地方讲述。 这部经论是如何产生的呢？ 现在俗语中，叫做马拉哈塔。 圣地南方的马哈拉施特拉，意思是广阔的地区，在这个国家里，出生于婆罗门纯洁的种姓，具有梵行的光辉，精通内外一切论典，到达了声明之海的彼岸，经常崇拜和修持圣母妙音天女。 名字叫阿努布提。 那时，另一个人来到了中部地区，在靠近瓦拉纳西的名为劳达斯的村庄附近，做了一个冷房居住。 在那里，一个节日里，聚集了上千名精通声明的婆罗门，以及许多其他有学识的人，为了测试新来的班智达，进行了长时间的广泛交谈。 有一天，导师说话不小心，对于“男人们”这个意思，应该说蓬苏（梵文天城体：पुंसु，梵文罗马拟音：puṃsu），却说成了蓬克苏（梵文天城体：पुंक्षु，梵文罗马拟音：puṃkṣu），于是聚集的人都说发音不正确，说你自认为精通梵语，怎么会这样呢，以此来嘲笑他。 他认为自己说错了，心中懊恼，想道，这种事情以前的声明家们做过，明天要把书拿出来给大家看，说完就离开了。 那天半夜，根本没有那样的书，明天怎么面对他们呢？ 宁愿死了算了，于是找来剑，想要割断自己的脖子，血流到地上的时候，圣母妙音天女亲自显现，说道，孩子，孩子，不要悲伤，瞬间说出了这部论典，他才松了一口气。 从直言仙人迦多之子所著的名为巴尔提迦的论典中，
English
It is believed that the author of speech is Saraswati. Among them, it is called Saraswati (Sanskrit Devanagari: सस्स्वती, Sanskrit Romanization: sarasvatī), Sara (Sanskrit Devanagari: सर, Sanskrit Romanization: sara) is a lake, and Suti (Sanskrit Devanagari: सुती, Sanskrit Romanization: sutī) is a daughter. Between Su (Sanskrit Devanagari: सु, Sanskrit Romanization: su) and Ti (Sanskrit Devanagari: ती, Sanskrit Romanization: tī), Sa (Sanskrit Devanagari: स, Sanskrit Romanization: sa) and A (Sanskrit Devanagari: आ, Sanskrit Romanization: ā) are suddenly inserted, becoming Svasti (Sanskrit Devanagari: स्वास्ती, Sanskrit Romanization: svāstī). Born from a lake or the daughter of the ocean. Svarasvasti (Sanskrit Devanagari: स्वरस्वस्ती, Sanskrit Romanization: svarasvastī). Saraswati is, Svara (Sanskrit Devanagari: स्वर, Sanskrit Romanization: svara, sound) is sound, and Vati (Sanskrit Devanagari: वती, Sanskrit Romanization: vatī) means having, which is the meaning of female. The tight throat sound becomes Sa (Sanskrit Devanagari: स, Sanskrit Romanization: sa). Svaraswati (Sanskrit Devanagari: स्वरस्वती, Sanskrit Romanization: svarasvatī), or adding Sa (Sanskrit Devanagari: स, Sanskrit Romanization: sa), Svarasvasti (Sanskrit Devanagari: स्वरस्वस्ती, Sanskrit Romanization: svarasvastī). That's how it is said. In this way, the author of this treatise is the Bhagavan Mother. The history of sound will be discussed elsewhere. How did this sutra come about? Now in common parlance, it is called Marahata. Mahaarashtra in the south of the holy land, meaning a vast region, in this country, born into a pure Brahmin caste, possessing the splendor of celibacy, proficient in all internal and external treatises, reaching the other shore of the sea of grammar, constantly worshiping and practicing the holy mother Saraswati. His name was Anubuti. At that time, another person came to the central region and made a cold room near the village of Raudasi near Varanasi. There, on a festival, more than a thousand Brahmins who were proficient in grammar gathered, as well as many other learned people, and for the purpose of testing the newly arrived Panditas, extensive conversations were held for many days. One day, the teacher accidentally misspoke, and for the meaning of "men", one should say Pumsu (Sanskrit Devanagari: पुंसु, Sanskrit Romanization: puṃsu), but he said Pumkshu (Sanskrit Devanagari: पुंक्षु, Sanskrit Romanization: puṃkṣu), so the gathered people said that the pronunciation was incorrect, saying that you consider yourself proficient in Sanskrit, how could this be, and ridiculed him for it. He thought he had misspoke and was annoyed, thinking that such things had been done by previous grammarians, and that he would take the book out to show everyone tomorrow, and then he left. That night, there was no such book at all, and how would he face them tomorrow? It would be better to die, so he found a sword and tried to cut his own neck, and when the blood fell to the ground, the holy mother Saraswati personally appeared and said, child, child, do not grieve, and instantly spoke this treatise, and he breathed a sigh of relief. From the treatise called Bartika, written by the son of the sage Kata,
Chinese
对于“ཀ”的意义，说明了给予ཀཀ྄་ཨཱ་ག་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的出处。伤口被加持而无疼痛。说：“昨天在集会上真实地说，那时见到ཀ的脸就可以断除疑惑，因为说了虚伪的话，所以没见到我。现在创作了这样的痛苦，罪业减轻了，就能见到我。”之后，凭借神的力量，从圣母口中说出的这部经，连同注释，在那晚的最后一刻写完，所有的纸张也写完，看起来像是写了很久的旧书一样。之后，太阳升起时，像以前一样在辩论者聚集的地方，以玩笑的方式展示了经卷。引用了众人皆知的论典《迦多子经》，大家都高兴了。之后，解开了玩笑，展示了脖子上的伤口，讲述了昨晚的经历，大家都感到惊讶。许多学者请求讲解这部经，所以讲解了一遍。这位论师大约与摩揭陀的六位学者同时代。此后，由于神的加持，这部论典非常兴盛，关于它的著名注释有六部。据说还有不太出名的零星注释和评注非常多。六部是：为了一个名叫普ඤྩ་རཱཛ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Puñcarāja）的国王，论师毗摩罗达萨所著的注释，名字也叫普ඤྩ་རཱཛ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Puñcarāja）的一部，以及迦摩提奴，即如意母牛，现在隐藏的一部。这两部是佛教班智达所著。萨尔普拉迪佩克，即完全显现，是婆罗门所作。曼达尼，即成为庄严，以及迦尸那提，即清澈的流水，以及瓦苏提尼，即财神之女，这三部是沙尼亚西所作，这四部是外道班智达所著。后来直到现在，迦拉巴在东方高尔邦加拉盛行，其他地方很少。旃陀罗帕或拘摩陀毗耶迦罗纳在西南古吉拉特邦盛行，其他地方很少。这部论典从中央瓦拉纳西传播开来，在所有地方都非常盛行。帕尼尼的听闻讲授也没有衰落。除了这两个地方之外，学习其他声明论的人，大多数也是先学习这部论典，然后再学习其他的，所以现在印度人在谈论声明学时，这部论典是不可或缺的。共同的。
English
Regarding the meaning of "ཀ", the source of giving Kakkāgama (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is explained. The wound was blessed to be without pain. It is said, "Yesterday, if you had spoken truthfully in the assembly, you could have dispelled doubts by seeing the face of ཀ at that time. Because you spoke deceitful words, you did not see me. Now, by creating such suffering, your sins have been lessened, and you will be able to see me." Then, through the power of the deity, this sutra spoken from the mouth of the noble mother, along with its commentary, was completed in writing during the last session of the night, and all the paper also seemed like an old book that had been written for a long time. Then, when the sun rose, as before, at the place where the debaters gathered, the scripture was shown in a joking manner. By quoting the well-known treatise "The Son of Kata," everyone was pleased. Then, the joke was explained, the wound on the neck was shown, and the story of last night was told, and everyone was amazed. Many scholars requested that this sutra be explained, so it was explained once. This teacher was roughly contemporary with the six scholars of Magadha. Thereafter, due to the blessings of the deity, this treatise became very prosperous, and there are six famous commentaries on it. It is said that there are also many lesser-known sporadic commentaries and annotations. The six are: For the sake of a king named Puñcarāja (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), a commentary written by the teacher Vimaladāsa, also named Puñcarāja (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), and Kāmadhenu, which means wish-fulfilling cow, which is now hidden. These two were written by Buddhist paṇḍitas. Sārpra-dīpeka, which means complete manifestation, was made by a Brahmin. Maṇḍani, which means becoming an ornament, and Kāśīnādī, which means clear stream, and Vāsudevī, which means daughter of the wealth god, these three were made by Sannyasis, these four were written by non-Buddhist paṇḍitas. Later until now, Kalāpa is prevalent in eastern Gaur Bangala, and rare elsewhere. Candra-pā or Kumudi-vyākaraṇa is prevalent in southwestern Gujarat, and rare elsewhere. This treatise spread from central Varanasi and is very popular in all places. The hearing and teaching of Pāṇini has not declined either. Apart from these two places, most of those who study other grammar texts also first study this treatise and then study the others, so now when Indians discuss grammar, this treatise is indispensable. Common.