Chinese
文化和所有外来理论，都尽可能地在瓦拉纳西（Varanasi）学习。这是一所著名的大学。这个地方被改造成了湿婆神和有灰烬的人等形象。由于它位于瓦拉纳河（Varana）和阿西河（Asi）之间的山谷中，所以被称为瓦拉纳西（Varanasi）。在俗语中，它被称为贝拿勒斯（Banaras）。 现在，我们将解释文本的含义。在解释的开头，有这样一段话： 至高之主，极度敬礼， 为使孩童智慧增长故， 妙音天女所造诸论著， 易懂且不繁复而著述。 第二节诗是： 何者声音之海洋，言语之边际， 纵使天神等亦不能测度， 彼之所有一切行为， 人如何能以言语尽述？ 这是它的梵文：ཨིནྡྲཱ་ད་ཡོ་྅་པི་ཡ་སྱཱནྟཾ་ན་ཡ་ཡུཿཤབྡ་བཱརི་དྷིཿ (藏文)，इन्द्रादयोऽपि यस्यान्तं न ययुः शब्दवारिधिः (梵文天城体)，indrādayo'pi yasyāntaṃ na yayuḥ śabdavāridhiḥ (梵文罗马拟音)，即使是因陀罗等天神也无法到达其边际的声音之海洋。
English
Culture and all foreign theories are studied as much as possible in Varanasi. It is a famous university. This place has been transformed into images of Shiva and people with ashes, etc. Because it is located in the valley between the Varana River and the Asi River, it is called Varanasi. In common parlance, it is called Banaras. Now, we will explain the meaning of the text. At the beginning of the explanation, there is a passage that says: Supreme Lord, with utmost reverence, For the sake of increasing children's wisdom, The works created by Saraswati, Are composed in an easy and uncomplicated manner. The second verse is: What is the ocean of sound, the boundary of speech, Even the gods cannot fathom, All his actions, How can a person fully describe them with words? This is its Sanskrit: ཨིནྡྲཱ་ད་ཡོ་྅་པི་ཡ་སྱཱནྟཾ་ན་ཡ་ཡུཿཤབྡ་བཱརི་དྷིཿ (Tibetan), इन्द्रादयोऽपि यस्यान्तं न ययुः शब्दवारिधिः (Sanskrit Devanagari), indrādayo'pi yasyāntaṃ na yayuḥ śabdavāridhiḥ (Sanskrit Romanization), Even Indra and other gods could not reach the ocean of sound at its boundary.
English
Or all are said in this way. Kṣama (Tibetan, Devanagari: क्षमा, Romanized Sanskrit: kṣamā, literal Chinese meaning: forgiveness) is patience, meaning to overcome or be able to do. Vaktuṃ (Tibetan, Devanagari: वक्तुं, Romanized Sanskrit: vaktuṃ, literal Chinese meaning: to speak) is to speak or words. Naraḥ (Tibetan, Devanagari: नरः, Romanized Sanskrit: naraḥ, literal Chinese meaning: person) is a person. Kathaṃ (Tibetan, Devanagari: कथं, Romanized Sanskrit: kathaṃ, literal Chinese meaning: how) is how or in what way. Gala means where. If we explain the meaning of these two verses slightly: the first is to praise and vow to write, and the second is to eliminate arrogance, which is known as humility. Complete prostration. That is, prostration with body (Kāya, Tibetan, Devanagari: काया, Romanized Sanskrit: kāyā, literal Chinese meaning: body), mind (Mana, Tibetan, Devanagari: मन, Romanized Sanskrit: mana, literal Chinese meaning: mind), and speech (Vakta, Tibetan, Devanagari: वक्त, Romanized Sanskrit: vakta, literal Chinese meaning: speech). Sulāṇa is the supreme self-nature, and the explanation of this in Buddhist treatises such as Puñcarāja says that the supreme self-nature refers to the Buddhas, the Bhagavad-Tathāgatas, because they are the most excellent. In non-Buddhist treatises such as 'Explanation of Clear Flow' and 'Wish-Fulfilling,' Parameśvara (Tibetan, Devanagari: परमेश्वर, Romanized Sanskrit: parameśvara, literal Chinese meaning: Lord of the Universe) refers to the supreme sovereign, that is, the fierce or the deity who performs activities such as acceptance. Even so, the supreme self-nature is the Tathāgatagarbha, that is, the pure self-nature, which is the Dharmadhatu. After prostrating in this way, for what purpose and what work is done? The purpose is explained below. Bhyepa is a foolish person, here referring to someone who does not understand grammar and the language of the gods. For such a person, in order to newly generate the wisdom of understanding grammatical treatises, and to increase the wisdom that has already arisen, and to achieve accomplishment, that is, to reach the ultimate peak of wisdom. Because one understands grammatical treatises, it is also easy to understand most of the treatises, which is also a great necessity. What work is done? In order to prevent the sound rituals mentioned in the scriptures of the Holy Saraswati from becoming chaotic and scattered due to unintelligent people. In order to make the order of this treatise not chaotic, and because people with narrow wisdom do not need vast treatises, thereby benefiting all, both the wise and the foolish, the treatise is briefly condensed, and the explanation of its meaning will not be too complicated, but will be written briefly. This is one explanation. Also, if the author is not directly stated here, it is because it needs to be supplemented, that is, "I, the teacher known as the nature of following experience." The work is the two words "of Saraswati" and "complete," and their differences.
English
Ra means easy to understand, and Rabtu gye min are two words. Tzam means it is a verb. Here, the distinction of karma is expressed as an agentive word. Generally, there are three: agent, object, and action. Or, agent, object, agentive, and action. It is okay to explain as four factors of action. Also, it is good to connect the agentive as a distinction of action. If someone asks what is done to be an agent, then after prostrating to the desire deity, that is the agent, which means completely respecting the supreme being. Among them, 'Rab dudd ne' is a phrase with an order. To whom is the respect directed? To the supreme being. That is also a phrase. What is done specifically? It is for the accomplishment of increasing children's intelligence. This is also one way of saying it. Since the two ways of explaining do not contradict each other, they should be summarized into one explanation. 'Gang zhig' and 'Drae chu ter dag gi' and 'Tha' and 'Wangpo la sok' and 'Kyang' and 'Mi dpog' these Sanskrit vocabularies, 'Na' and 'Ya yuḥ' and 'De yi' and 'Raptu ja wa' and 'Thadag nam' and 'Mi yi' and 'Tamdu ja wa' and 'Ga la' and 'Zod' these fourteen, in Sanskrit, each has its own clear root. Here, 'Wangpo' is the divine sovereign, and the gods such as these, the word 'Kyang' indicates the great sages, the son of Kata who creates sound, and so on, are very numerous. They also could not measure the edge of the ocean of sound knowledge, which is inexhaustible like the sea. It is said that the divine sage teacher Bṛhaspati, when explaining grammar to the sovereign Indra, even if he taught continuously every day for four thousand years of the heavenly realm, he could not complete even the entire short vowel अ (a). The principles of sound are inconceivable. Just as how to measure the sky with footsteps. In order to understand the various categories separately, please speak briefly now. After the hundred-sacrifice performer Indra said this, the star priest Bṛhaspati also appropriately summarized and explained. Therefore, the way of working and all the aspects of accomplishment of the boundless sound knowledge that even the gods and sages could not explain, how can ordinary people like me, A nu bhū ti, endure and be able to talk about it? This is a humble statement. The actual years of the heavenly realm.
English
A and I, etc., the five are similar to each other but not the same. The long, short, and pluta of A are the same within themselves. The same applies to I, etc. Any letter that is similar is also the same. ༈ lokāccchoṣasya siddhir iti bakṣyati. The remaining accomplishments from the world are also explained here. Here, terms such as similarity and sameness have been named. The other remaining ones, i.e., those not explained here, which are widely known in the world and widely known in the treatises, can also be used when explaining this text. Some appropriate content will also be explained below. ༈ Also, here it is said: eka mātra cātaka. dvi mātra bahesa. tri mātra śiṣi bruyat. ardha mātra nakula. That is, if translated into Tibetan: one duration is cātaka, two durations is crow. Three durations are spoken by those with topknots. Half duration is nakula. This is taking the sounds of those creatures as examples. mātra has often been translated as "phyi mo" in the past, but here it means "measure." Because the word "measure" is easily confused with volume, although there is no Sanskrit equivalent for "duration," it has been added for the sake of clarity, and it is called "duration." The reason for translating it as "phyi mo" is that the word mātra has the meaning of "mother" or "ma" in "parents," so it is considered the mother, i.e., referring to vowels. If it is considered the name of a short vowel, that is fine, but there is no half vowel, yet half a mātra occurs, and it is said that those are inanimate consonants, so translating mātra as phyi mo is not very good. Other distinctions are: udatta, anudatta, and svarita, these three. Emitting a high-pitched sound is udatta, the middle one is svarita, and the low one is anudatta. These are considered in terms of vowels here, so each of the fourteen has three, making a total of forty-two here. ༈ e ai o au sandhyakṣarāṇi. e ai o au are connecting letters. Here, some explain it this way: the letter e arises from connecting a and i. ai arises from a and e. The letter o arises from a and u. au arises from connecting a and o. Therefore, these are called connecting letters. Others consider it an arbitrary name.
Chinese
次第排列之后，以安置“哈萨”为前提，分别归纳“阿”等：阿、伊、乌、热、利、诶、艾、哦、奥、哈、亚、瓦、拉。 嘉、拏、纳、昂、玛。 札哈、达哈、达哈、嘎哈、巴哈。 札、达、达、嘎、巴。 这些都要理解。其他的是元音和有声的。 接下来，对“那弥”和“哈”以及位于末尾的“伊”进行分别归纳。 像这些首字母，通过归纳末尾的字母，就能理解其间的所有字母。 关于这些，虽然在《正量部》中有数字的解说，但因为仅仅通过分别归纳就能理解，所以这里不需要解说数字的确定。 接下来，哈萨明声。 归纳哈萨称为明声。 也就是，因为“毗明”转变为完全明了的意思。 因为所有各种不同的表达都清楚地出现。 接下来，或者说，元音衰减是明声。 这是补充经的开头。 归纳哈萨的字母，仅仅是无元音、无生命的才称为明声。 “毗明”就像有生命的形成，毗遮挡了形成的意义，就像无精华的意义一样。 接下来，为了做“噶地，热耶达”。 在归纳哈萨的时候，给所有哈等字母加入生命“阿”，是因为没有元音就难以表达，为了能从口中方便地说出来。 接下来，为了方便。 接下来，凡是具有“伊特”之名的都要去掉。 也就是，对于与词干和后缀相关的，都要去掉，这称为“伊哈”。 比如，去掉后缀“嘎”称为“给特”等等。 接下来，不见字母是消除。 消除仅仅是“去掉”的意思。 对此，消除之后，还有连接等消除之后的行为。 接下来，完全遮止字母仅仅是消除。 仅仅消除的梵语是“罗巴什”。 也就是，消除这个字母之后，不再做其他行为。 比如，消除分别，不连接等等。 擦除和去掉的梵语“罗巴”的意思是：也用于不显现、隐藏、躲避、消失和融入等意义。 接下来，像敌人一样是完全转变。 “伊雅热”的转变等是有联系的。 “昂”转变为“德”，“安”转变为“乌斯”等，虽然没有联系，但仍然