Chinese
思忖着如果能修持增长智慧之神，就能很好地了解（语言文字），那么就能轻松地教导国王了。于是修持了昴宿六神，七天后，昴宿六神显现，骑着孔雀，手里拿着短矛，说：“你想知道什么？”回答说：“我想了解语音。”于是从“悉地瓦尔纳帕玛纳亚”（藏文：སིདྡྷི་ཝརྞ་པ་མཱ་ནཱ་ཡ་，梵文天城体：सिद्धि वर्ण पमानाय，梵文罗马拟音：siddhi varṇa pamānāya，汉语字面意思：成就，颜色，测量）开始，讲了五个连接词，六个名词变格，四个总说，（然后）说：“知道这些就足够了。”通过神的加持和自己的习气，完全明白了。心想：这部论典叫什么名字呢？（神）说：“提婆夏布达纳拉尼霍”，（神）说：“迦拉波经”（藏文：ཀ་ལཱ་པ་སུ་ཏྲ་）。之后教导国王，国王很快就学会了。据说总说四句和“克里特”六句是自在盔甲和婆罗门导师至爱从别处造的。其注释有班智达乌布拉布提所著的《利益学生》和导师苏尔嘎悉地所著的《海螺》，以及克什米尔班智达拉曹扎所著的（注释）。《旃陀罗声明论》：名为旃陀罗郭弥的导师出生于印度东部的孟加拉，是郭弥的在家信徒，精通五明。他为了注释波你尼，著了带注释的《旃陀罗声明论》。他去了那烂陀寺，为了和那里的堪布月称辩论，拿着一把伞去了讲经的地方。月称心想：那个人好像要和我辩论。心想应该提问，（于是）问：“你懂什么？”回答说：“懂波你尼语音学、《文殊师利名号经》、《一百五十赞》。”（月称）说：“这个人只懂三部经。”虽然谦虚了，但实际上（旃陀罗郭弥）已经承认自己精通语音学、经部和密宗的一切。于是问：“是旃陀罗郭弥吗？”回答说：“是的。”（月称）说：“那么僧众为你迎接，请你先到那边去。”（旃陀罗郭弥）说：“我们居士不能被比丘迎接。”（月称）说：“文殊菩萨坐在车上，你坐在上面，就变成迎接文殊菩萨了。”就这样做了，旃陀罗郭弥为文殊菩萨造了十二颂赞，文殊菩萨说：“对我……
English
Having propitiated the deity of wisdom and having understood well, thinking that the king should be taught with little effort, he propitiated the Youthful Six. After seven days, the Youthful Six appeared, riding a peacock and holding a short spear in his hand, and said, "What do you want to know?" He replied, "I want to understand grammar." Then, starting from "Siddhivarnapamanaya" (藏文：སིདྡྷི་ཝརྞ་པ་མཱ་ནཱ་ཡ་，梵文天城体：सिद्धि वर्ण पमानाय，梵文罗马拟音：siddhi varṇa pamānāya，汉语字面意思：Achievement, Color, Measurement), he explained five conjunctions, six noun inflections, and four summaries, and said, "That much is enough." Through the blessing of the deity and his own predispositions, he understood perfectly. However, wondering what the name of this treatise was, he said, "Devashaptanala Niho," and (the deity) said, "Kalapa Sutra" (藏文：ཀ་ལཱ་པ་སུ་ཏྲ་). Then, having taught the king, he quickly became knowledgeable. It is said that the four summaries and the six "Krit" were composed by others, namely, the Armor of Power and the Brahmin teacher Supreme Desire. The commentaries on it are "Benefiting Students" by Pandit Ubra Bhuti, "Conch Shell" by Teacher Surga Siddhi, and those by Kashmiri Pandit Rachotra. Chandra Vyakarana: Teacher Chandra Gomi, who was born in Bangala in eastern India, was a lay devotee of Relic Gomi and was skilled in the five sciences. He composed the Chandra Vyakarana with commentary as a commentary on the meaning of Panini. He went to Nalanda to debate with the abbot Chandrakirti. He went to the place where the Dharma was being taught, carrying an umbrella. Chandrakirti thought, "That person seems to be debating with me." Thinking that he should ask a question, he asked, "What do you know?" He replied, "I know Panini's grammar, the Manjushri Namasamgiti, and the One Hundred and Fifty Praises." (Chandrakirti) said, "This person only knows three texts." Although he was being humble, in reality (Chandra Gomi) had admitted that he was proficient in all of grammar, Sutra, and Tantra. So he asked, "Is it Chandra Go... mi?" He replied, "That's what I'm known as." (Chandrakirti) said, "Then the Sangha will welcome you, please go over there for a while." (Chandra Gomi) said, "It is not proper for a monk to welcome us lay practitioners." (Chandrakirti) said, "Manjushri is sitting on the chariot, you sit on it, and it will become a welcoming of Manjushri." Having done so, Chandra Gomi composed twelve verses of praise to Manjushri, and Manjushri said, "To me..."
Chinese
因为问她是否有那么一点功德，所以被称作“德一点”。辩论时，旃陀罗·瞿弥罗（Candragomin）看见一位圣者示现导师，圣者说：“不要分亲疏”，他感到羞愧。他的手指竖立着，所以被称为观世音竖指像。另外，一位老妇向导师旃陀罗·瞿弥罗乞讨财物，导师向一尊度母像祈祷，度母赐予手镯等珍宝饰品，因此出现了“无饰度母”等说法。月称（Candrakīrti）看见一部由月称所著的声论著作《普贤》，觉得文句优美，意识到自己的作品不如它，心想不会利益众生，便将它丢入井中。尊胜度母预言说：“你的这部作品是以利他之心所作，未来将利益众生，而月称的作品是出于傲慢之心，难以利益他人。” 因此，取出井中的经卷吧！听从了这个预言，仅仅饮用那口井的水，就能变得非常聪明。因此，旃陀罗派非常兴盛。作为它的分支，导师僧伽贤（Siṃhabhadra）完成了《杜文扎》（Duvandha）的注释，日藏（Nyima'i Nyingpo）完成了注释。班智达毗部底旃陀罗（Vibhūticandra）完成了《阿摩罗 कोश》（Amarakośa）的注释，名为《如意》。旃陀罗的注释由他自己的舅舅达摩达（Dharmadāsa）所作，有六千颂。班智达玛蒂（Mati）也作了它的注释，有一万二千颂。普尔纳旃陀罗（Pūrṇacandra）作了它的注释，有三万六千颂。声明论（Vyākaraṇa）与六位智者同时代。也就是，在印度圣地南方，摩诃兰塔（Mahāraṇṭa，大森林）这个大地区（王国）中，一位婆罗门种姓出身的导师阿努布提（Anubhūti）经常勤奋地供奉圣母妙音天女。后来，他来到中部地区，在瓦拉纳西（Varanasi）的瓦罗达西（Barodāsī）村附近的一处静室居住。在那里，一次节日期间，聚集了大约一千名精通声明的婆罗门，以及许多有学识的人，为了考验新来的班智达，他们进行了长时间的辩论，日夜不停。
English
Because she was asked if she had even a little merit, she became known as "A Little Merit." During a debate with Candragomin, a noble being saw the Teacher manifest. The noble being said, "Don't be partial," and he was ashamed. His finger remained upright, so he became known as Avalokiteśvara with an Upright Finger. Furthermore, an old woman begged for wealth from the teacher Candragomin, so the teacher prayed to a Tara statue. Tara gave her bracelets and other precious ornaments, so the "Unadorned Tara" appeared, and so on. When Chandrakirti saw a well-composed verse in the treatise on grammar called "Samantabhadra" composed by Chandrakirti, he realized that his own composition was not as good. Thinking that it would not benefit beings, he threw it into a well. Noble Tara prophesied, "This of yours was done with the thought of benefiting others, so in the future it will benefit beings. Chandrakirti's was with a mind of pride, so it will be difficult to benefit others." Therefore, take the book out of the well! Taking the prophecy as a sign, just by drinking the water from that well, one became very intelligent. Therefore, the Candra school became very prosperous. As a branch of it, the teacher Simhabhadra completed the commentary on Duvandha, and Nyima'i Nyingpo completed the commentary. The paṇḍita Vibhūticandra completed the commentary on the Amarakośa, called "Wish-Fulfilling." Candra's commentary was composed by his own uncle Dharmadāsa, and it had six thousand ślokas. The paṇḍita Mati also composed a commentary on it, with twelve thousand ślokas. Pūrṇacandra composed a commentary on it, with thirty-six thousand ślokas. The Sarasvatī Vyākaraṇa was contemporary with the six scholars. That is, in the southern part of the holy land of India, in the kingdom of Mahāraṇṭa (Great Forest), a teacher named Anubhūti, born into a Brahmin family, was always diligent in worshipping the noble goddess Sarasvatī. Later, he came to the central region and stayed in a hermitage near the village of Barodāsī in Varanasi. There, during a festival, about a thousand Brahmins who were knowledgeable in grammar, as well as many learned people, gathered. In order to test the newly arrived paṇḍita, they spent days and nights in extensive discussions.