English
It is also done according to the rules. If it is said in general, then where should the meaning of "no interval" be placed? In the commentary it says: Sa ca tvaṃ ca sādhu bhavathaḥ (藏文：ས་ཙ་ཏྭན྄་ཙ་སཱ་དྷུབྷ་བ་ཐཿ，梵文天城体：स च त्वं च साधुभवथ，梵文罗马拟音：sa ca tvaṃ ca sādhu bhavatha，汉语字面意思：彼和汝亦善). When translated, it means: You and he are also good. This is a little clearer. It is heard that other ṭīkās (梵文天城体：टीका，梵文罗马拟音：ṭīkā，汉语字面意思：注释) explain it more clearly. For example, after the arrangement of names and yuṣmad (梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你) and asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我), only the later word appears. Name you me three, you name me three, me name you three, name me you three, me you name three, no matter what the order of these three combinations is, there is no you, because there is the meaning of me asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我). Only the later three words appear, because the one with asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我) is the most important. Furthermore, in the case of two combinations, name you, or you name, it is the middle word. You me, name me, or me name, it is the later word that appears. In short, in the two or three combinations with asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我), as long as there is asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我), it is the most important, and only the later word applies. Two combinations do not have asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我), if there is yuṣmad (梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你), the one with the name is not important, yuṣmad (梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你) is the most important, and only the middle word applies. Only a single name applies to the first word. The commentary says: Sa ca tvaṃ ca sādhuḥ (藏文：ས་ཙ་ཏྭཾ་ཙ་སཱ་དྷུཿ，梵文天城体：स च त्वं च साधुः，梵文罗马拟音：sa ca tvaṃ ca sādhuḥ，汉语字面意思：彼和汝亦善). Among them, sa is more important than tvaṃ, so bhavataḥ (藏文：བྷ་བ་ཏཿ，梵文天城体：भवतः，梵文罗马拟音：bhavataḥ，汉语字面意思：你的) does not appear, but bhavathaḥ (藏文：བྷ་བ་ཐཿ，梵文天城体：भवथ，梵文罗马拟音：bhavatha，汉语字面意思：你们的) appears, because the middle word appears, and the others should be inferred accordingly. If this is the case, when there are two or three combinations, if each order does not correspond to different words, then from the ending and no interval, the difference between the three words of the ending is not distinguished, because the last one of the three that appears is the ending and no interval, and other combinations of many words should also be done according to this rule, if you think so. Here, the so-called no interval does not refer to the time of determining the combination of the three roots and endings, but refers to the order mentioned in the sutra itself, the difference between names and yuṣmad (梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你) and asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我). Because no other words are mentioned after asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我), in the case of three combinations, it should be done according to the rules of asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我). That is to say, the order is not chaotic, and all three combinations apply. Two combinations without asmad (梵文天城体：अस्मद्，梵文罗马拟音：asmad，汉语字面意思：我) also apply. Therefore, it can be inferred that because the writing and saying of yuṣmad (梵文天城体：युष्मद्，梵文罗马拟音：yuṣmad，汉语字面意思：你) in the scriptures are very close, so yu
Chinese
按照“ཥྨད྄”的方式进行。由此暗示，对于“མིང་”和“ཨསྨད྄”，采用“ཨསྨད྄”自身的方式；对于“ཡུཥྨད྄”“ཨསྨད྄”二者的集合，也像“ཨསྨད྄”一样进行。 ༈བི་དྷི་སཾ་བྷཱ་བ་ན་ཡོཿ。从仪轨和生起之处等。仪轨是指行为举止圆满，上师如实教导弟子。生起之处，因为从表相中产生对事物的了解，所以表相是了解产生的原因或处所，因此应知生起之处。例如，从干净的言语中得知诵读经文，那么理解诵读经文的知识，是从听到干净的言语中产生的，因此言语是知识的产生者，所以称为生起之处。注释中说，仪轨是接近显示行为意义的。生起之处是通过分别念了解的。这里有“ཨུ་ཧ་”这个词，是知识或智慧的梵语词汇。
English
Accomplish according to the method of "ཥྨད྄". This implicitly shows that for "མིང་" and "ཨསྨད྄", the method of "ཨསྨད྄" itself is adopted; and for the combination of "ཡུཥྨད྄" and "ཨསྨད྄", it is also performed like "ཨསྨད྄". ༈བི་དྷི་སཾ་བྷཱ་བ་ན་ཡོཿ. From the rites and the places of origin, etc. A rite refers to the perfect actions and behaviors that a lama truly instructs a disciple. The place of origin, because understanding of things arises from signs, the sign is the cause or place from which that understanding arises, so the place of origin should be known. For example, if it is known that scriptures are recited from pure speech, then the knowledge of understanding the recitation of scriptures arises from hearing pure speech, so speech is the producer of that knowledge, and therefore it is called the place of origin. In the commentary, a rite is said to closely show the meaning of an action. The place of origin is understood by conceptualization. Here, there is the word "ཨུ་ཧ་", which is the Sanskrit term for knowledge or wisdom.
English
Convert to this. bhava yām (Tibetan, Devanagari, bhava yām, being, going) yāṃ iyam convert to this. When combined, it becomes: bhaveyam. ༈ bhava yāba yā i bhaveba. ༈ bhava yām yā i bhavema. ༈ śiṣyo guru śuśruṣa ko bhavet. It means the act of a student serving the guru, which is the meaning of the ritual. bhave da sau bada pāra go brahmaṇa tvādīti sambhāvanaṃ. For example, if you reach the other shore of the Vedas, you are a Brahmin. Like this, it is the meaning of becoming a generator. ༈ āśīḥ preraṇayoḥ. For blessings and making do. The meaning of making the unobtained obtained is blessing, auspiciousness. That is, if auspicious words are spoken with the accomplishment of truth, then the unobtainable bliss will be obtained, and even if it has already been obtained, it will be increased and strengthened. ༈ Making do is, śaṃ sanam means urging in accordance with desire, that is, good teaching. ༈ For example, a potter is happy to make pottery, saying: ghaṭaṃ bhantu (Tibetan, Devanagari, ghaṭaṃ bhantu, pot, do) Make a pot. This is a word that makes people do things in work, called blessing and urging work. ༈ For its meaning, roots such as tup will be used. Here it is called the root of blessing, and elsewhere it is called the imperative. ༈ These are: tup (Tibetan, Devanagari, tup, may he do) tām (Tibetan, Devanagari, tām, may the two of them do) antu (Tibetan, Devanagari, antu, may they do). ༈ hi (Tibetan, Devanagari, hi, do). tamta (Tibetan, Devanagari, tamta, do). ༈ īnip (Tibetan, Devanagari, īnip, I do) ābap (Tibetan, Devanagari, ābap, we two do) āmap (Tibetan, Devanagari, āmap, we do). ༈ tāṃ (Tibetan, Devanagari, tāṃ, do). ātām (Tibetan, Devanagari, ātām, you two do) antam (Tibetan, Devanagari, antam, you do). ༈ sva (Tibetan, Devanagari, sva, do) āthām (Tibetan, Devanagari, āthām, you two do) dhvam (Tibetan, Devanagari, dhvam, you do). ༈ aip (Tibetan, Devanagari, aip, I do) ābahaīs (Tibetan, Devanagari, ābahaīs, we two do) āmahaīb (Tibetan, Devanagari, āmahaīb, we do). These are. ༈ The quoted scripture says that tā tat of tuhi etc. is also used for blessings. Therefore, if the meaning of blessing is not the meaning of making do of the first person singular tup and the second person singular hi, but giving the meaning of blessing, then converting the root to tā taṅ is also an option. ༈ If it is assumed that it applies separately to the two cases of blessing, then convert bhū to bhava, as mentioned above, bhava tup p has no other changes after that, and that's it. bhava tu Or for the meaning of blessing, convert to tu tā taṅ. ṅ Although it is not needed this time, in general, it is a sign of not doing merit, so remove it. tāi a expresses the meaning, and dhava tāt is completed. For blessing, bhava tu and bhava tāt are choices. ༈ bhava tām bhava tāṃ. ༈ bhava antu ata kyi e dang a lao. Because it says "", remove bai a and add to an.
Chinese
我说，愿吉祥！ ༈ 阿答。阿拉斯梭。 词根末尾的阿之后，有提等后缀，其中嘿是鲁克，意为消失。 泥土被称为吉祥，也译为达当。 巴瓦 嘿 阿拉斯梭。 嘿消失，巴瓦。 或者巴瓦嘿达当，以及阿消除，巴瓦达。 ༈巴瓦和当，巴瓦当。 ༈巴瓦和达，巴瓦达。 ༈巴瓦阿尼普，普之后连接的元音和后缀的阿，相似的长音，远离，巴瓦尼。 ༈巴瓦阿巴普，相似的长音，远离，引导，巴瓦巴。 ༈巴瓦阿姆普，相似的长音，远离，巴瓦玛。 ༈对此说，愿您长寿，愿您吉祥！ 这样说一句祝福的话。 ༈阿提亚亚热约尔迪亚爹贝梭米亚。 约尔阿嘉被称为连接。 善良的人，请今天就阅读和念诵吧！ 这是劝勉开始工作。 ༈阿那迪亚达内阿迪爹。 对于非今日的过去。 之前的夜晚的后半夜两个时段，白天的四个时段，以及之后的夜晚的前半夜两个时段是今日。 除此之外的前后不是今日。 其中也有过去和未来两种，但不是未来。 对于过去的事情，因为连接迪普等，所以不是过去很久的事情，应该理解为接近过去的意义。 如果阿迪爹的意思是“从今天开始”，那么意思就是“从今天之外”。 ༈“非今日之外”的意思是：如果将“非今日”理解为具有意义，那么就是“从词根之外”，意思是显示连接后缀。 ༈因此，对于非今日，即稍微过去的时间，这些会变成后缀：迪普 当 安。 ༈西普 当。 达。 ༈阿米普 巴。 玛。 ༈丹 阿当 安达。 ༈塔斯。 阿塔姆。 达瓦姆。 ༈伊。 巴嘿。 嘿。 ༈第一人称单数。 迪普。 中间人称单数西普。 第三人称单数阿米普等之后连接普。 伊是所说之义。 自主动词丹的纳是为了做而变成因，再变成达。 这是特别的意义，所以要分开。 ༈迪瓦达阿瓦特。 迪普等加上阿特。 对于存在迪普等变格的情况，词根给予阿特阿嘎玛。 因为这也是迪特，所以给予词根的开头，巴瓦迪普阿特斯
English
I say, may it be auspicious! ༈ Ataḥ. Alasa so. After the a at the end of the root, there are suffixes such as ti, among which hi is luk, meaning disappearance. Mud is called auspicious, and is also translated as dātaṅ. Bhava hi alasa so. Hi disappears, bhava. Or bhava hi dātaṅ, and a is eliminated, bhava dāt. ༈ Bhava and tām, bhava tām. ༈ Bhava and ta, bhava ta. ༈ Bhava ānṛp, after p, the vowel and suffix a are connected, the similar long sound, far away, bhavāni. ༈ Bhava ābap, similar long sound, far away, leading, bhavāba. ༈ Bhava āmp, similar long sound, far away, bhavāma. ༈ To this it is said, may you live long, may you be auspicious! Say a word of blessing like this. ༈ Adhyāya rayor dyate bsaumya. Yor ajya is called connection. Good person, please read and recite today! This is to urge to start working. ༈ Anādyatane adīte. For the past that is not today. The last two half-night periods of the previous night, the four periods of the day, and the first two half-night periods of the following night are today. Other than that, before and after is not today. Among them, there are also two kinds of past and future, but it is not the future. For the past, because dip etc. are connected, it is not a long time ago, it should be understood as the meaning of the near past. If adīte means "from today", then it means "other than from today". ༈ The meaning of "other than today" is: if "not today" is understood as having meaning, then it is "from outside the root", meaning to show the connection suffix. ༈ Therefore, for not today, that is, a slightly past time, these become suffixes: dip tām an. ༈ Sip tam. Ta. ༈ Amip ba. Ma. ༈ Tan ātām aṃta. ༈ Thas. Āthām. Dhvam. ༈ I. Bahi. Hi. ༈ First person singular. Dip. Middle person singular sip. After the third person singular amip etc., p is connected. I is the meaning of what is said. The na of the self-active verb tan is changed to in and then to ta in order to do. This is a special meaning, so it must be separated. ༈ Divādāvaṭ. Aṭ is added to dip etc. For the case where there are dip etc. inflections, the root gives aṭ āgama. Because this is also ḍit, it is given to the beginning of the root, bhava dip aṭ s