Chinese
在看到ra的重音符号时，短音i变为长音ī。Śuktī rūpyātmā nābhāti。nya擦除，成为银的自性。是心。如是说。༈ Saiṣāddha se。sa和eṣa变为hasa。当近处有sa和eṣa之名的结尾时，重音符号，即使看到对面的hasa，也使分割不显现，例如：saḥ carati。放置，分割消失。sa carati。他去。他吃。他用。如是说。༈ Eṣaḥ sahati。分割消失。Eṣa sahati。利益他。与他同行。༈ 又，通常情况下，擦除分割后不再连接，但特殊情况下，用限定词和秘密词连接。此处依赖于声音的论述，未得获得和已得遮止，称为nipāte限定词的建立。从吠陀产生的此类称为秘密词。秘密词在建立主体时少，但在连接和si等时非常多。此处，saḥ和eṣa。放置。即使对面不是显现，但当擦除作为“那”的梵语对应词的sa的对面的分割后，超越通常情况而再次连接，从吠陀和吠陀的支分产生。再次，e和ai变为ai。因此，变为saiṣa，意为“那在此”。例如：Saiṣa dāśarathī rāmaḥ。Saiṣa rājā yudhiṣṭhiraḥ。Saiṣa karṇa mahātyāgī。Saiṣa bhīmo mahābalaḥ。其藏语是：那在此十车之子喜作。那在此国王战地坚固。那在此施舍广大具耳者。那在此怖畏力气大者。如是说。每句句首出现saiṣa，是因为存在saḥ eṣaḥ，擦除两个分割后，将前者连接，称为saiṣa，为了组合整齐和句子对等，即使通常禁止声音论述，也不会有冲突。Dāśarathi意为十车之子。daśa是十。ratha是车。对daśaratha给予子嗣的词尾iñ。daśaratha iñ，ña消失。首先增长，da变为dā。tha的a擦除。引导至i。dāśarathi，意为十车之子。国王十车。
English
When seeing the stress mark of ra, the short vowel i becomes the long vowel ī. Śuktī rūpyātmā nābhāti. nya is erased, becoming the nature of silver. It is the mind. Thus it is said. ༈ Saiṣāddha se. sa and eṣa become hasa. When there is an ending with the name of sa and eṣa nearby, the stress mark, even if seeing the opposite hasa, makes the division not appear, for example: saḥ carati. Placed, the division disappears. sa carati. He goes. He eats. He uses. Thus it is said. ༈ Eṣaḥ sahati. The division disappears. Eṣa sahati. Benefits him. Accompanies him. ༈ Also, normally, after erasing the division, it is no longer connected, but in special cases, it is connected with qualifiers and secret words. Here, relying on the discussion of sound, obtaining what has not been obtained and preventing what has been obtained is called the establishment of the nipāte qualifier. Such things that arise from the Vedas are called secret words. Secret words are few in establishing the subject, but very many in connection and si, etc. Here, saḥ and eṣa. Placed. Even if the opposite is not a manifestation, but when the division opposite the sa, which is the Sanskrit equivalent of "that," is erased, it transcends the normal situation and is connected again, arising from the Vedas and the branches of the Vedas. Again, e and ai become ai. Therefore, it becomes saiṣa, meaning "that here." For example: Saiṣa dāśarathī rāmaḥ. Saiṣa rājā yudhiṣṭhiraḥ. Saiṣa karṇa mahātyāgī. Saiṣa bhīmo mahābalaḥ. Its Tibetan is: That here, the son of ten chariots, makes joy. That here, the king is steadfast on the battlefield. That here, the great giver has ears. That here, the fearful one has great strength. Thus it is said. At the beginning of each sentence, saiṣa appears because there is saḥ eṣaḥ, after erasing the two divisions, the former is connected, called saiṣa, in order to arrange the composition and equalize the sentences, even if the discussion of sound is generally prohibited, there will be no conflict. Dāśarathi means the son of ten chariots. daśa is ten. ratha is chariot. The suffix iñ is given to daśaratha for offspring. daśaratha iñ, ña disappears. First, it grows, da becomes dā. The a of tha is erased. Guided to i. dāśarathi, meaning the son of ten chariots. The king is ten chariots.
Chinese
儿子有四个，即：拉玛神，夏特鲁格纳，巴拉塔和拉克什玛纳。在他们之中，如果问谁最重要，那就是拉玛，因为达夏拉提斯（梵文天城体：दशरथी，梵文罗马转写：Daśarathi，汉语字面意思：达夏拉塔之子）的“斯”被去掉了。“斯”是区分词。达夏拉提（梵文天城体：दशरथी，梵文罗马转写：Daśarathi，汉语字面意思：达夏拉塔之子）：拉玛，因为看到拉玛，“斯”变成了“尔”。“拉”变成了“尔”，元音前一个变长。达夏拉提（梵文天城体：दशरथी，梵文罗马转写：Daśarathi，汉语字面意思：达夏拉塔之子）：拉玛出现了。关于“有耳者”：以前，难以战斗的门卫们每天晚上都被一个罗刹杀死并吃掉。一天晚上，“有耳者”当门卫，他与罗刹比拼力量，结果“有耳者”获胜。他说：“现在不要伤害人了。”罗刹说：“那么，你必须每天给我一个带有四分之一份额的金币。”据说他总是这样给。八个塞巴等于一个玛萨，十二个玛萨等于一个托拉，一千个托拉等于一个巴拉。玛夏卡是玛萨的名字。“萨瓦巴拉”指的是带有四分之一份额的巴拉。此外，还有给予自己的皮肤，以及在死亡时将黄金的性质给予婆罗门等等，给予乞丐所要的一切。在战场上坚定，就是不逃离战场，并且永远不说谎。关于“恐惧”，指的是“恐惧军团”，据说有十万头大象的力量。虽然这似乎只是一个特例，但他确实能用手扔起一块十二肘长的方形石头。这些是为了产生理解而做的额外解释。区分词的连接结束。现在稍微解释一下其他的额外内容。正如注释中所说： यदुक्तलौकिकाये हतद्वे देब हुलम् भबेत् | सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता | （梵文天城体：यदुक्तलौकिकाये हतद्वे देब हुलम् भबेत्，梵文罗马转写：yaduktalaukikāye hatadve deba hulam bhavet，汉语字面意思：凡是世俗所说，以及吠陀经中出现的大量类似内容。） सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता |（梵文天城体：सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता，梵文罗马转写：semāṃ bhumyādade soṣāmītyādīnām duṣṭatā，汉语字面意思：他给予了这片土地，我将吸干等等，这些都没有过错。）藏语是：凡是世人所说，吠陀经中也有很多类似的内容。未经给予而取走土地和糖树，以及“这个那个这个”等等，都没有过错。也就是说，凡是世间的智者所说，以及词源学，吠陀经中的特殊之处，以及密咒的成就等等，即使与语法规则不符，也没有过错，因为它们是好的组成部分。सेमां भुम्याददे（梵文天城体：सेमां भुम्याददे，梵文罗马转写：semāṃ bhumyādade，汉语字面意思：他给予了这片土地）：सःइमां भूमिं अ आ ददे（梵文天城体：सःइमां भूमिं अ आ ददे，梵文罗马转写：saḥimāṃ bhūmiṃ a ā dade，汉语字面意思：他，这片土地，不，给予）。सः是“他”，इमां是“这”，भूमिं是“土地”，अ是否定，आ ददे是完全给予。两者加起来，就是只取走未给予的东西。那时，土地的区分词在后面重新连接。अ इ ए，सेमा
English
There are four sons, namely: the god Rama, Shatrughna, Bharata, and Lakshmana. Among them, if you ask who is the most important, it is Rama, because the 'sa' of Dasharathi (Sanskrit Devanagari: दशरथी, Sanskrit Roman transliteration: Daśarathi, Chinese literal meaning: son of Dasharatha) is removed. 'Sa' is a distinguishing word. Dasharathi (Sanskrit Devanagari: दशरथी, Sanskrit Roman transliteration: Daśarathi, Chinese literal meaning: son of Dasharatha): Rama, because seeing Rama, 'sa' becomes 'r'. 'Ra' becomes 'r', the previous vowel becomes long. Dasharathi (Sanskrit Devanagari: दशरथी, Sanskrit Roman transliteration: Daśarathi, Chinese literal meaning: son of Dasharatha): Rama appeared. Regarding 'the one with ears': Previously, the gatekeepers who were difficult to fight were killed and eaten by a Rakshasa every night. One night, 'the one with ears' was on guard, and he competed in strength with the Rakshasa, and 'the one with ears' won. He said, 'Now do not harm people.' The Rakshasa said, 'Then you must give me one gold bhara with a quarter share every day.' It is said that he always gave like that. Eight sebas equal one masa, twelve masas equal one tola, and a thousand tolas equal one bhara. Mashaka is the name of masa. 'Sarvabhara' refers to a bhara with a quarter share. Furthermore, there is giving one's own skin, and giving the nature of gold to Brahmins at the time of death, etc., giving whatever the beggars ask for. Being steadfast on the battlefield means not fleeing the battlefield and never lying. Regarding 'fear', it refers to the 'fear legion', which is said to have the strength of ten thousand elephants. Although this seems to be just an exception, he can indeed throw a square stone twelve cubits long with his hand. These are just additional explanations for the sake of understanding. The connection of distinguishing words is complete. Now, let's explain a little more about other additional content. As it is said in the commentary: यदुक्तलौकिकाये हतद्वे देब हुलम् भबेत् | सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता | (Sanskrit Devanagari: यदुक्तलौकिकाये हतद्वे देब हुलम् भबेत्, Sanskrit Roman transliteration: yaduktalaukikāye hatadve deba hulam bhavet, Chinese literal meaning: Whatever is said in the world, and many similar things appear in the Vedas.) सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता | (Sanskrit Devanagari: सेमां भुम्याददे सोषामीत्यादीनाम् दुष्टता, Sanskrit Roman transliteration: semāṃ bhumyādade soṣāmītyādīnām duṣṭatā, Chinese literal meaning: He gave this land, I will dry up, etc., these are not wrong.) The Tibetan is: Whatever is said by the people of the world, there are many similar things in the Vedas. Taking land and sugar trees without giving, and 'this that this' etc., are not wrong. That is to say, whatever is said by the wise in the world, as well as etymology, special features in the Vedas, and the accomplishments of mantras, etc., even if they do not conform to the rules of grammar, there is no fault, because they are good components. सेमां भुम्याददे (Sanskrit Devanagari: सेमां भुम्याददे, Sanskrit Roman transliteration: semāṃ bhumyādade, Chinese literal meaning: He gave this land): सःइमां भूमिं अ आ ददे (Sanskrit Devanagari: सःइमां भूमिं अ आ ददे, Sanskrit Roman transliteration: saḥimāṃ bhūmiṃ a ā dade, Chinese literal meaning: He, this land, no, giving). सः is 'he', इमां is 'this', भूमिं is 'land', अ is negative, आ ददे is completely giving. Adding the two together means only taking what is not given. At that time, the distinguishing word of the land is reconnected later. अ इ ए, सेमा
Chinese
嗡。这就是它。去除与阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和阿（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）相同的组合音。将伊（藏文：ཨི་，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊）与雅（藏文：ཡ྄，梵文天城体：य्，梵文罗马拟音：y，汉语字面意思：雅）和阿（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）混合。这样就形成了布弥亚达。这个“它”指的是矮小的神。这是阿修罗夺取了有力量者的土地。有些人说布弥阿达就是“仅此而已”，并解释说这是给予土地的行为，但这是不合理的。索沙米提亚迪，意思是将其翻译为“那个布拉辛玛”等等。萨 乌沙姆 伊提 阿迪，萨是“那个”，乌沙姆是布拉姆辛玛，是克里希纳神的儿子阿尼鲁达的妻子的名字。她是阿修罗巴纳苏拉的女儿。伊提是“这样”，阿迪是“等等”。去除萨的变音符号后，再次将乌改为奥，得到索沙姆。将鼻音引导至伊，将米提引导至伊雅提，然后引导至阿。塞芒和索沙玛，即使在去除变音符号后进行连接也没有错误的例子。再次陈述：夸吉特帕拉布里提，夸吉达帕拉布里提。夸吉德维巴沙，夸吉达尼亚德瓦。维德尔比达南 巴胡达萨米克夏 恰图尔维丹 巴胡拉坎 巴丹提。有时适用，有时不适用。有时是选择，有时是改变。为了完善许多仪轨的次第，阐述了四种成就方法。在某些情况下，大多数时候，经文的含义通常包括明确的词语。有时通过词源学的论证，以及密咒和秘密词语。经文的字面意义通常和特殊意义是隐含的，因此避免了这三者，经文的含义不适用。此外，有时会说两种布巴沙，即经文的含义和非经文的含义之间的选择。有时，无论经文的词语是否被包含，例如去除前面布弥的鼻音，都没有解释的原因，并且改变阿德沙等，这就是四种仪轨。即使存在许多不同的仪轨行为的成就方法，也不应阻止，即使这是期望的。据说这四种成就方法包含了许多这些方法。瓦尔纳阿伽摩 瓦尔纳维帕亚斯恰 德沃 恰帕罗 瓦尔纳维卡拉纳沙。达托斯塔达尔塔提沙耶纳 约伽斯塔杜 恰亚提 潘恰维丹 维鲁克坦。字母的突然出现，字母的换位，以及损失和字母的变形是另外两种。将词根与卓越的含义结合起来
English
Om. This is it. Remove the combined sound that is the same as A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and Ā (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿). Combine I (藏文：ཨི་，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：伊) with Ya (藏文：ཡ྄，梵文天城体：य्，梵文罗马拟音：y，汉语字面意思：雅) and Ā (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿). Thus, Bhūmyāda is formed. This "it" refers to the small god. It is the Asura taking the land of the powerful ones. Some say that Bhūmiāda is just "that's it," and explain that it is the act of giving land, but this is unreasonable. Soṣāmityaādi, meaning it is translated as "that Burashimma" etc. Sa Uṣāṃ Iti Ādi, Sa is "that," Uṣāṃ is Buram Shimma, which is the name of the wife of Aniruddha, the son of the god Krishna. She is the daughter of the Asura Banasura. Iti means "thus," and Ādi means "etc." After removing the diacritics of Sa, again change U to O, resulting in Soṣāṃ. Direct the nasal sound to I, direct Miti to Iyaty, and then direct to Ā. Saimāṃ and Soṣāma, even if connected after removing the diacritics, are examples without fault. Furthermore, it is stated: Kvachitpravṛttiḥ kvachidapravṛttiḥ. Kvachidvibhaṣā kvachidanyadeva. Vidhervidhānaṃ bahudhā samīkṣya chaturvidhāṃ bāhulakaṃ vadanti. Sometimes it applies, and sometimes it does not apply. Sometimes it is a choice, and sometimes it is changed. In order to perfect the many stages of rituals, the four methods of accomplishment are explained. In some cases, most of the time, the meaning of the sutra generally includes explicit words. Sometimes through etymological arguments, and through mantras and secret words. The literal meaning of the sutra is usually and especially implicit, so avoiding these three, the meaning of the sutra does not apply. Also, sometimes two Bhāṣās are spoken, which is a choice between the meaning of the sutra and the non-meaning of the sutra. Sometimes, whether the words of the sutra are included or not, such as removing the nasal sound of the previous Bhūmi, there is no reason to explain, and changing Ādeśa etc., these are the four rituals. Even if there are many different methods of accomplishing ritual actions, it should not be prevented, even if this is desired. It is said that these four methods of accomplishment include many of these methods. Varṇāgamo varṇaviparyayaśca dvau cāparau varṇavikāranāśau. Dhāto stadarthātiśayena yogastadu cyate pañcavidhaṃ viruktaṃ. The sudden appearance of a letter, the transposition of a letter, and the loss and transformation of a letter are two others. Combining the root with an excellent meaning