Chinese
转变。 也就是与具有作动意义的词干结合。bhri Ny Ny消失，bhri kyaP放置。做短音的pit时，tuk。wu和k消失。t留下。bhri t ya。sam在前。sam bhri tyaM。si am。saMbhRi tyaM。完全执持。saMbhRi tya kaM karo ti。完全执持而作。Nam完全敬礼。Na ma kyaP放置。Na的Na。Na nam引导至后缀的ya。pra Na mya成立。prakarshe Na natva。殊胜或者。欢喜敬礼如是说。༈。natva是指nam ktva，k和m消失，所以是natva。pra Na mya gaccha ti。敬礼后而去。༈。释论中，a nY在前。有些说是。说的是对于具有词干ktva的否定，anY在前出现。a ji tva sha t ba tsa rba rba na a kRi tva bi ma laM ya shaH。a da tva bi tta ma rthi dhyaH。ka thaM jI ba nti bhU bhRi taH。从一切怨敌中未被战胜的。无垢具名不作者。非布施与资财耗尽。持地者如何生存之语亦无。a ji tva。a kRi tva。a da tva是为举例。༈。ji ktva否定的a在前。a ji tva未战胜后。如是说。༈。然而对于不能使自己被他人战胜的也。有说a ji ta。༈。又。da ktva否定的a在前。da是指dat所转变。a da tva未给予故。༈。kRi ktva否定的a在前。a kRi tva。从不作者。༈。又如所说。kyaP的Ni也有功德。短音在先。如是说。词干短音者最初有，kyaP在后有，中间后缀Ni进入时。Ni自身有功德，是指Ni的i有功德。༈。Nam kyaP放置。Na na ya Ni在中间出现。Ny消失。i pari在前。Sha ra Ri等时Na转为Ru。pari Nam i ya出现。i功德e。此处ya与元音相同。e ay ya a引导至a。pari Na mayyo bhukte。完全敬礼后吃食物如是说。༈。如所说。于彼时也kyaP完全显现。如是出现。mi用于开合微笑。miL kyaP。ya引导。mIlya成立。cakShuNI sammIlya ha sa ti。眼睛完全闭合后欢笑。mi la。眼睛闭合。༈。da kyaP放置ya bi AaN在前。i ya ru。byA dA ya。张开
English
Transformation. That is, it is combined with the stem that has the meaning of doing. bhri Ny Ny disappears, bhri kyaP is placed. When doing the short-vowel pit, tuk. wu and k disappear. t remains. bhri t ya. sam is in front. sam bhri tyaM. si am. saMbhRi tyaM. Completely holding. saMbhRi tya kaM karo ti. Completely holding and doing. Nam is complete prostration. Na ma kyaP is placed. Na of Na. Na nam is guided to the suffix ya. pra Na mya is established. prakarshe Na natva. Excellent or. Joyful prostration is said. ༈. natva refers to nam ktva, k and m disappear, so it is natva. pra Na mya gaccha ti. After prostration, he goes. ༈. In the commentary, a nY is in front. Some say. It is said that for the negation of the stem ktva, anY appears in front. a ji tva sha t ba tsa rba rba na a kRi tva bi ma laM ya shaH. a da tva bi tta ma rthi dhyaH. ka thaM jI ba nti bhU bhRi taH. From all enemies, not defeated. Immaculate, famous, non-doer. Non-giving and wealth exhausted. There is no talk of how the earth-holders survive. a ji tva. a kRi tva. a da tva are examples. ༈. a in front of the negation of ji ktva. a ji tva after not conquering. It is said like this. ༈. However, even for those who cannot make themselves be defeated by others. There is also a saying a ji ta. ༈. Also. a in front of the negation of da ktva. da refers to dat transformed. a da tva because of not giving. ༈. a in front of the negation of kRi ktva. a kRi tva. From non-doer. ༈. Also as said. Ni of kyaP also has merit. Short vowel first. It is said like this. The stem short vowel is initially present, kyaP is present at the end, when the middle suffix Ni enters. Ni itself has merit, which means that i of Ni has merit. ༈. Nam kyaP is placed. Na na ya Ni appears in the middle. Ny disappears. i pari is in front. When Sha ra Ri etc., Na changes to Ru. pari Nam i ya appears. i merit e. Here ya is the same as the vowel. e ay ya a is guided to a. pari Na mayyo bhukte. After complete prostration, he eats food as it is said. ༈. As it is said. At that time also kyaP is completely manifested. It appears like this. mi is used for opening and closing smiles. miL kyaP. ya guides. mIlya is established. cakShuNI sammIlya ha sa ti. After completely closing the eyes, he laughs. mi la. Closing eyes. ༈. da kyaP is placed ya bi AaN in front. i ya ru. byA dA ya. Open
English
Pao. Mukham byādāya svapiti. He sleeps with his mouth open. Kyap and ktvā indicate the connection between things and actions that have a time element. For example, 'to eat after prostrating' implies a sequence of time. Since the prostration has passed by the time of eating, 'nas' indicates the past tense. 'To sleep with one's mouth open' does not mean opening the mouth first and then sleeping later. It means sleeping while the mouth is open, which is a simultaneous action. Here, kyap explicitly expresses the time element, and ktvā is the same. The initial 'nyi' that is not short will disappear. As it is said, above, the short 'nyi' is modified. Here, it is shown that the 'nyi' on the other side of the long one will disappear. Tsrī kyap is placed. Nyi gives tsrī iya appears. This is a long root. Increase, i.e., ār. Ār guides two ya's. Bi is prefixed, bi cāryya karoti. Become clever, or rather, be a discerning one. Ṣṭhā kyap sthāya upa is prefixed. Upa sthāya is completed. Upa samīpe sthitvā. Sit near, sit beside. This is the kyap of all sthā. As it is said, sthā does not do i, it will not become sthiru. ༈ Māṅ means respect. ṅ gone, mā kyap ya, pra is prefixed. Pra māya. To serve with respect. ༈ Pibaterbā. Also for drinking. Pā ā means to drink. Pā kyap ya, pa is prefixed. Pra pāya. If īṭ is given. Pā kyap ya, īṭ, pra is prefixed. Pra pā īya appears. Pā is replaced by ā, guided to ī. Pra pīya. After drinking a lot. ༈ Anudatta all disappear. As it appears, if the suffix kyap appears, then the nya daṅ mam at the end of the root may disappear. Ṇam kyap ya, pra is before. Mam is guided to ya. Pra ṇa mya. ༈ Also, the mam of ṇa mai disappears, ṇam kyap ya, mam disappears, the suffix gives ka. T. Pra is before, t is guided to yal. Pra ṇa tya. These two have the same meaning, pra karṣe ṇa natvā. To prostrate with great reverence. For these, one must first know that the first of the root is ṇa na, and then after ṣa ra ṛ it becomes ṇa again. ༈ Gamḷī means to go. Gam kyap ya. Āṅ is prefixed. Guided, ā gamya. ༈ Or gam kyap ya. Mam disappears. Tuk āṅ is prefixed. Ā gat ya appears. Guided. Ā gatya. Ā samantāt gāme. Go everywhere, or come slowly. It is also said ā darśana bhabe, that is, come slowly. ༈ Paunaḥpunye ṇama padaṃ dviśca. For again and again, ṇam is two words.
English
Kṣa ma la drangs. Si rnam bcad. Lakṣmīḥ. It is said that wealth, which has many qualities and meanings, is called glory. If Ī is used in the sense of Īp, it is a glorious woman. ༈. Stya ya teḥ strītvē ḍa ṭ. Styai la ḍ ṭ bud med nyid la'o. If the essence is to prove the meaning of women in styai etc., then ḍ ṭ is used as a condition. Styaiṣainya is mixed with sound. Byings styai rang dag. Byings ṣainya yang ṣa'i sa'o. Ṭ yang ta ru bsgyur bas styai ru 'gro bas. Here, there is no difference in the method of proof and the meaning of the form. ༈. Styaiḍ ṭ bzhag. Ṭ song ḍ phyis. Ḍit la ṭi dbyi bas. Ai yal. Gsal byed tha ma ya y yal. Sta lus. De ra la drangs. Stra mo rkyen Īp. P song. Stra'i dbyangs a yal. Ī la drangs. Strī. Grub bo. Stya ya ti. Sgra ldan nam bde bar tshogs pa can te. Bud med do. Varṇat kārāḥ. Yi ge las kārā'o. Yi ge so so'i mtha' las pha rol du rkyen kārā byin na. De dang de'i rang bzhin gyi yi ge zhes so. 'Di la rnam 'gyur med yi ge nyid la rkyen sbyar ba tsam gyis 'grub bo. Kārā shes pa'i mthar si sogs rnam dbye ni sbyor dgos so. Ka yig la rkyen kārā bzhagsis rnam bcad. Ka kārāḥ. De bzhin du. Ṭa kārāḥ ca kārāḥ. Ta ka ra. Pa kārāḥ. Ya kārāḥ. Śa kārāḥ. Ā kārāḥ la sogs pa'o. Rā di pho bā. Ra las I pha yang na'o. Ra yig ming du byed pa la ni rkyen I pha dang kārā yang na ba'o. Ra I pha bzhag. A I la E. Re phaḥ. Yang na ra kārāḥ. 'Dir kārā zhes pa rkyen yin. Yi ge re re ba byings ma yin kyang byings kyi dod thub byas. Byings las rkyen gyis ming du grub pa yin. Yang a varṇa zhes pa lta bu. Varṇa ni rkyen ma yin ming du grub zin yin mod. Yi ge re re dang sbyar na. De kho nas ming du 'grub. Des na kārā dang varṇa gnyis ka bod skad du yi ge'i don la 'jug par 'dra yang. Kārā ni dbyangs gsal thams cad la shas che chung med par 'jug. Varṇa gtso bor dbyangs la brjod dgos pa mang ngo. Skabs 'gar dbyangs kyi skabs su rkyang pa la kārā dang 'dra mtshungs sogs rigs mthun la varṇa 'jug pa'ang yod do. Lōkācchēṣa sya siddhi. Lhag ma 'jig rten las grub ba'o. Zhes pa ni thog mar bshad pa bzhin te brda sprod kyi cho ga nye bar mkho ba thams cad bshad zin mod. 'Dir ma bshad pa'i lha
English
Gama Gang. Those that are commonly known in both worldly and Buddhist treatises, and those that are known in the treatises themselves, should be understood from this and that. At the end of the commentary: Sanskrit: Svarūpānto'nubhūtyādiḥ śabdo'bhūdyatra sārthakaḥ sama skārī śubhāṃ cakrī prakriyāṃ caturocitāṃ. (Sanskrit Romanization: Svarūpānto'nubhūtyādiḥ śabdo'bhūdyatra sārthakaḥ sama skārī śubhāṃ cakrī prakriyāṃ caturocitāṃ, Literal Chinese Meaning: Self-nature experience, etc., sound arises here, meaningful, equal creation, auspicious, has made method, four kinds of suitable.) In Tibetan: Initially following, later is self-nature good. Meaningful sound is used here. Equal behavior has goodness. For excellent behavior, it is explained clearly. The first verse explains the name of the commentary author. Having meaning means benefiting many people. Sound is used, this is past tense, indicating that the treatise has been completed. Equal behavior means not being attached to one side and not hating the other side, which means controlling the manifestation of greed and hatred in the desire realm. Doing good means explaining celibacy. Excellent behavior is the method of achieving sound, that is, the ritual, clear means clear wisdom, easy to understand. Some people think this verse was written by a student. Avatātatpohayagrīva! Kamalākara īśvara! Surāsuranarākāra! Madhupāpītapankaja! Please protect me, Hayagriva! Holding a lotus in hand, ruling with authority, benefiting gods and non-gods and humans, like a bee drinking from a lotus. This is an auspicious statement. Hayagriva is, some heretics say this is a characteristic of distinguishing the descent of deities, this is just their own idea. Because even in the thousand-name praise of this deity, there is no Hayagriva. Therefore, the inner Buddhists believe that the Bhagavan Wrathful King Hayagriva is in accordance with reality. The characteristics of this deity are: holding a lotus in hand, possessing great power, and benefiting all beings like a bee relying on a lotus for survival. Therefore, the grammar "Saraswati Sutra" and its commentary, written by the teacher Anubhatasvarupa, that is, the self-nature virtuous who follows everything, has been explained in a concise, clear, correct, and complete manner. Furthermore, this treatise also analyzes the endings of words such as si, analyzes the endings of words such as tip, expands the endless categories, and its branches.